s^^s?^m^
/Uocr^-Jy- e^f^ ^^^
LIBRARY
OF THE
Theological Seminary
PRINCETON, N. J.
Case, .^^S-r-^rr-: P'^.'^'^"----
SheJf, }^7K.. ^^^^"^ • ■ -
Book, No.:
^^^/f ^ '^^^-^
APOLOGY
^^/;^ FOR THE fiS,u<^\^
%tttt CD^ifttati 2Ditjfntt|>,
As the fame is Held Forth, and Preached, by the
People, called in Scorn,
BEING
A Full Explanation and Vindication of their ^r indoles
and Do^rines^ by many Arguments, deduced from
Scripnre and Right Reafon^ and the Tellimonies of
iFamoUS ^UtljO?^, both Ancient and Modern:
With a full Anfwer to the ftrongeil Objedions
ufually made againlt them.
t?efeuteti to tfie K i N g. ^
Written in Latin and EngUjlj^
By ROBERT B ARC LA%
And flnce Tranflated into Low Dntch^
for the Information of Strangers.
Clje Smxtly cEDttion in Engiifh.
A(f^s 24- 1 4.' — After the way^ K>hicb they call Here fie ^ fo worjhip I the God of my
Fathers ; believing all tbings.which are written in the Law and the Prophets.
Titus 2. V. 1 1 . for the Grace of God^ that bringeth Salvation^ hath appeared
to all Men. Verl". I2. Teaching us ^ that denying Vngodltnefs and worldly
Lufis^ we fhould live Soberly^ Righteoujly^ and Godly in this prefent IVorld.
Verf. 13- Looking for that blejfed Hope^ and glorious Appearing of the great
God., and our Saviour JefusChriJi, Verf. 14. IVho gave himfelffor uf^ that
he might redeem uc from c'J Iniquity.^ and pur i fie unto himfelf a peculiar Feo- i '
pie., Zealous of good l^orks.
I Thefl". 5. 21. Prove aU things., hold fajf that which is good.
LONDON, Printed and Sold by C* feoMr, in
White 'Hart 'Conn in Gracioiis-flreet.^ 1701.
-"^"4
.%>¥.
J _ ^
UNTO
CHARLES II
KING
O F
Great Britain,
And the Dominions thereunto belonging :
ROBERT BARCLAY,
A Servant of Jefus Chrift, called of God
to the Dijpenjation of the Gojpel^ now
again Re'vealed^ and after a long and
dark Night of Apojiafie^ commanded
• to he Preached to all Nations^ Wifheth
Health and Salvation.
AS the Condition of Kings and Princes
puts them in a Station more obvious
to the Veiw and Obfervation of the
World, than that of other Men, of whom
A 2 C^s
To the K^I N G.
( as Cicero obferves ) neither any Word or
Aftion Can be obfcure ; fo are thofe Kings
(during whofe appearance upon the Stage of
this World, it pleafeth the Great /C/A^G of
KJ/^gs fingularly to raake known unto Men
the wonderful Steps of his Vr^ft^rchMe Fro-
vidence ) more fignally obferved, and their
Lives and Adlions more dihgently remarked,
and inquired Into by Pofterity; efpecially, if
thofe things be fuch, as not only relate to
the outward Tranfaftions of this World, but
alfo are fignalized by the Manifeftation or
Revelation of the Knowledge of God in mat-
ters Spiritual and Rehgious, Thefe are the
things that rendred the Lives of Cyrus^ Au-
guftus C^jar, and Co/jjlantine the Great, in for-
mer Times, and of Charles the Fifth, and fome
other Modern Princes in ihefe laft Ages, fo
Confiderable,
But among all thefe TranfaSions, which it
hath pleafed God to permit, for the Glory of
his Power, and the Manifeftation of his Wif-
dom and Providence, no Age furnifheth us
with things fo Jlrmge and mAruellous^ whe-
ther with refpeO: to matters Civil or Reli-
ous, as thefe, that have fallen but within the
compafs of thy time ; who, tho' thou be not
yet arrived at the Fiftieth Year of thy Age,
haft yet been^a Witnefs of ftranger things,
than many Ages before produced. So that,
whether we refpeft thofe various Troubles,
wherein thou found'ft thy felf ingaged, while
fcarce
To the K,I N G.
fcarce got out of thy Infancy ; the many
different Affliftions, wherewith Men of thy
Circumftances are often unacquainted ; the
ftrange and unparallePd Fortune that befel
thy Father ; thy own narrow Efcape, and
Banifhment following thereupon, with the
great improbability of thy ever Return-
ing, ( at leaft without very much Fains, and
tedious Combatings ; ) or finally, the incapa-
city thou wert under to accomplifh fuch a
Defign ; confidering the Strength of thofe that
had poffefTed themfelves of thy Throne, and
the Terror they had infli£led upon Foreign
States : and yet that,after all thiS,thou fhould'ft
be Reftored without ftroke of Sword,the help
or afliftance of Foreign States, or the con-
trivance and work of Humane Policy ; All
thefe do fufficiently declare, that it is the
LorcPs Doings which, as it is marvellous in
our Eyes, fo it will juftly be a matter of
Wonder and Aftonifliment to Generations to
come ; and may fufficiently ferve, if right-
ly obferved, to confute and confound that
Atheifm^ wherewith this Age doth fo much
abound.
As the Vindication of the Liberty of Copf-
fcie»ce (which thy Father, by giving way
to the important Clamours of the C/ergy^ the
anfwering and fulfilling of whofe unrighteous
Wills, has often proved hurtful and pernicious
to Princes, fought in fome part to reftrain )
was a great occafion of the Troubles and Re-
A :? volutions;
To the K,ING.
volutions ; fo the Pretence of Confcience was
that which carried it on, and brought it to
that pitch it came to. And tho' (no doubt)
fome, that were ingaged in that work, de-
figned good things, at leaft in the begin-
ning, (albeit always wrong in the manner
they took to accomplifli it, %>iz. by Carnal
Weapons ; ) yet fo foon as they had tafted of
the fweet of the Poffeffions of them they
had turned out, they quickly began to da
thofe things themfelves, for which they had
accufed others. For their Hands were found
full of Oppreflion, and they hated the Reproof
of Inftru^iior?^ which is the Way of Life : And
they evilly intreated the MefTengers of the
Lord, and caufed to beat and imprifon his
Prophets, and perfecuted his People, whom
he had called and gathered out from among
them; whom he had made to beat their
Swords into Plow-fhares^ and their Spears into
Pruning'hooks^ and not to learn Carnal War
any more : But he railed them up, and arm-
ed them with Spiritual Weapons^ even with
his own Spirit and Power, whereby they te-
ftified in the Streets and Highways, and
publick Markets and Synagogues, againft the
Pride^ Vanity^ Lt/Jls and Hyfocrifie of that Ge-
neration, who were righteous in their own
Eyes; tho^ often cruelly Entreated therefore:
And they faithfully prophefied and foretold
them of their Judgment and Downfal, which
came upon them ; as by feveral Warnings and
EpifllcSj delivered to Oliver and Richard Crom-
welly.
To the K^l N G,
rvell^ the Parliament^ and other then PowerSy
yet upon Record, doth appear.
And after it pleafed God to reftore the;e,
what Oppreflions, what Banifhments, and
Evil Entreat ings they have met with, by-
Men pretending thy Authority, and cloak-
ing their Mifchief with thy Name, is knowri
to moft Men in this Ifland ; elpecially in Eng-
land^ where there is fcarce a Prilon that hath
not been filled with them; nor a Judge be-
fore whom they have not been haled : tho^
they could never yet be found Guilty of any
thing, that might deferve that Ufage«
Therefore the fenfe of their Innocency did,
no doubt, greatly contribute to move thee,
Three Years ago, to caufe ibme Hundreds of
them to be fet at liberty : For indeed their
Sufferings are Angular, and obvioufly diftin-
guifhable from all the reft of fuch as live
under thee^ in thefe two refpeOis.
Firft, In that among all the Plots^ contrived
by others againjl thee^ fince thy return into Bri-
tain, there ivas never any^ owned of that People^
found or known to he guilty^ ( tho' many of
them have been taken and imprifoned upon
fuch kind of Jealoufies) but were always found
Innocent and Hsrmlefs^ ( as became the Fol-
lowers of Chrift ") not coveting after^ nor con^*
tending for the Kjno^doms of this World ; but
fubjeci to every Ordinance of M&n^ for Qonfci-
tnce Me.
A 4 Secondly. 3
7 0 the KING.
Secondly, //^ that, in the hotteft times of
Perfecution^ and the mo(l violent Profecution
of thofe Laws made againfl Meetings^ ( being
cloathed with Innocency ) they have boldly
Jlood to their Teftimony for God^ without creep-
ing into Holes or Corners^ or once hiding them^
felves^ as all other Diflenters have done ; hut
daily met^ according to their cuftom^ in the pub-
lick places appointed for that end ; fo that none
of thy Officers can fay of them, That they
have furprized them in a Corner^ overtaken
them in a private Conventicle^ or catched them
lurking in their fecret Chambers ; nor needed
they to fend out Spies to get them^ whom they
were fure daily to find in their open Jffemblies^
teflifyingfor God and his Truth.
By which, thofe that have an Eye to fee,,
may obferve their Chriftian Patience and
Courage, Conftancy and Suffering, joyned
in one, more than in any other People, that
differ from them, or oppofe them. And
yet in the midft of thofe Troubles, thou
canfl: bear Witnefs, That as on the one part,
they never fought to detraft from thee, or
to render thee and thy Government odious
to the People, by namelefs and fcandalous
Pamphlets and Libels ; fo on the other hand,
they have not fpared to Admoniflh, Exhort
and Reprove thee ; and have faithfully dif-
charged their Confciences towards thee,
without flattering Words, as ever the true
Prophets in Antient Times ufed to do to thofe
Kings
To the K^t N G,
Kings and Princes, under whofe Power, Vio-
lence or Oppreflion was acted.
And albeit it is evident by Experience, t0
be moft agreeable both to Divine Truth, and
Humane Policy, to allow every one to ferve
God according to their Confciences ; neverthe-
lefs thofe other Sefts, who, for the moft part,
durft not peep out in the Times of Perfe-
cution, while thefe Innocent People flood
bold and faithful, do now combine in a joynt
Confederacy ( notwithftanding all the for-
mer Janglings and Contentions among them-
felves ) to render us odious ; feeking unjuftly
to wreft our Doftrine and Words, as if they
were both inconfiftent with Chriftianity and
Civil Society : So that to efFeduate this their
Work of Malice againft us, they have not
been afhamed to take the Help, and com-
mend the Labours of feme invidious Socima»s
againft us. So do Herod and Pontius Pilate
agree to crucitie Chrift.
But our Practice, known to thee by good
Experience to be more confiftent with Chri-
ftianity and Civil Society, and the Peace and
Welfare of this Ifland, than that of thofe
that thus accufe us, doth fufEciently guard
us againft this Calumny ; that we may in-
deed appeal to the Teftimony of thy Coa-
fcience, as a Witnefs for us in the face of
the Nations.
Thefe
To the K^I N G.
Thefe things moved me to prefent the
World with a Brief, but True Account of
this Peoples Principles, in fome fliort Theo*
logical Profofitions ; which, according to the
Will of God, proving fuccefsful, beyond my
expeftation, to the fatisfaftion of feveral, and
to the moving in many a defire of being far-
ther informed concerning us, as being every
where evil fpoken of; and likewife meeting
with publick oppofition by fome, as fuch will
always do, fo long as the Devil rules in the
Children of Difobedience ; I was thereby fur-
ther ingaged, in the liberty of the Lord, to
prefent to the World this Jpology of the
Truth held by thofe People : Which, becaufe
of thy Intereft in them, and theirs in thee,
as having firft appeared, and moftly increafed
in thefe Nations under thy Rule, I make bold
to Prefent unto thee.
Thou knoweft, and haft Experienced their
Taithfulnefs towards their God^ their Patience
in Sufferings their Peaceahlmfs towards the KJng^
their Honefly^ Plainnefs and Integrity in their
faithful Warnings and Teflimonies to thee ; and
if thou wilt allow thy felf fo much time as
to read this, thou may'ft find how Confonant
their Principles are both to Scripture^ Truth^
and right Reafon. The fimplicity of their
Behaviour, the generality of their Condition,
as being Poor Men and Illiterate ; the man-
ner of their Procedure, being without the
Wifdom and Policy of this Worldy hath
made
To the fi I NG.
made many conclude them Fools and Mad-
Men ; and negleft them, as not being capable
of Reafon. But tho' it be to them as their
Crown, thus to be efteemed of the Wife,
and Great and Learned of this World, and
tho' they rejoyce to be accounted Fools for
Chrift's fake ; yet of late fome, even fuch,
who in the Worlds account are efteemed
both Wife and Learned, begin to judge other-
wife of them, and find, that they hold forth
things very agreeable both to Scripture, Rea-
fon, and true Learning.
As it is inconfiftent with the Truth I bear,
fo it is far from me to ufe this Epiftle as an
Engine to flatter thee, the ufual defign of
fuch Works; and therefore I can neither De-
dicate it to thee, nor crave thy Patronage, as
if thereby I might have more Confidence to
prefent it to the World, or be more hopeful
of its fuccefs. To God alone I owe what I
have, and that more immediately in Matters
Spiritual ; and therefore to him alone, and
to the Service of his Truth, I dedicate what-
ever Work he brings forth in me : To whom
only the Praiie and Honour appertain, whofe
Truth needs not the Patronage of Worldly
Princes ; his Arm and Power being that alone,
fay which it is Propagated, Eftablillied and
Confirmed. But I found it upon my Spirit, to
take occafion to prefent this Book unto thee ;
that as thou haft been often warned by feveral
of that PeopIe,who are Inhabitants oi England-,
h
To the K, IN G.
fo thou may'it not want a feafonable Adver-
tifement, from a Member of thy Antient King-
dom of Scotland; and that thou may 'ft know
( which I hope thou fhalt have no reafon to be
troubled at) that God is raifing up and in-
creafing that People in that Nation. And the
Nations fhall alfo hereby know, that the Truth
we profefs, is not a Work of Darknefs, nor pro-
pagated by ftealth ; and that we are not a-
fhamed of the Gofpel of Chrift^ becaufe we
know it to be the Power of God to Salvation ;
and that we are no ways fo inconfiftent with
Government, nor fuch Difturbers of the Peace,
as our Enemies, by traducing us, have fought
to make the World believe we are : For
which to thee I dare appeal, as a Witnefs of
our Peaceablenefs and Chriftian Patience.
Generations to come fhall not more admire
that fingular ftep of Divine Providence, in
Reftoring thee to thy Throne, without out-
ward Blood-fhed, than they fhall admire the
Increafe and Progrefs of this Truth, without
all outward Help, and againft fo great Op-
pofition ; which fhall be none of the leaft
things rendring thy Memory Remarkable.
God hath done great things for thee, he hath
fufficiently fhewn thee, that it is by Him
Princes rule, and that He can fuU down and
fet up at his pleafure. He hath often faith-
fully warned thee by his Servants, fince he
Reftored thee to thy Royal Dignity, that thy
Heart might not wax wanton againft him,
to
To the K^ING,
to forget his Mercies and Providences to-
wards thee ; whereby he might permit thee
to be foothed up, and lulled afleep in thy
Sins, by the flattering of Court^Parafites^
who by their fawning are the Ruine of ma-
ny Princes.
There is no King in the World, who can
fo experimentally teftifie of God's Providence
and Goodnefs ; neither is there any, who rules
fo many free People, fo many true Chriftians :
Which thing renders thy Government more
Honourable, thy Self more Confiderable, than
the Acceflion of many Nations, filled with fla-
vifh and fuperftitious Souls.
Thou haft tafted of Profperity and Adver-
fity ; thou know'ft what it is to be banifhed
thy Native Country, to be Over ruled, as
well as to Rule, and fit upon the Throne;
and being opprejfed^ thou haft reafon to know
how hateful tTie Opprejfor is both to God and
Man : If after all thefe Warnings and Ad-
vertifements, thou doft not turn unto the
Lord with all thy Heart ; but forget him,
who remembred thee in thy diftrefs, and
give up thy Self to follow Luft and Vanity ;
furely great will be thy Condemnation.
Againft which Snare, as well as the Temp-
tation of thofe, that may or do feed thee, and
prompt thee to Evil, the moft Excellent and
Prevalent Remedy will be, to apply thy felf
to
To the K^I N G.
to that Light of Chriji^ which jhweth in thy
Confcience^ which neither can, nor will flatter
thee, nor fufFer thee to be at eafe in thy
Sins ; but doth and will deal plainly and
faithfully with thee, as thofe, that are Fol-
lowers thereof, have alfo done.
GOD Almighty^ tvho hath fo figndly hitherto
Visited thee with his Love^ jo touch avd reach
thy Hearty ere the Day of thy Visitation he
expiredy that thou maffi effectually Turn to
him^ fo as to improve thy Place and Station
for his N^me. So wiflieth, fo prayeth,
Thy Faithful Friend and Subjefl:,
Robert Barclay.
From Ury, the place of my Pilgrimage,
in my Native Country of Scotland,
the 2<,th of the Month called No-
vember, in the YEAR 1675.
R.B.
R. B. Unto the Friendly Reader
wiflieth Salvation,
X^Orafmuch as ihat^ which above all things I pr^pofe to
■*- my J'clf^ ii to Declare and Defend the Truth ; for the
Service whereof I have given uf and devoted my J elf and
all that is mine : Therefore there is nothing which for its fake
( by the help and ajjijtance uf God ) I may not attempt.
^nd in this Confidence^ I did fomUime ago puhiifh certain
Fropo fit ions of Divinity^ comprehending briefly the chief Prin^
ciples and Do^rines <?/ Truth ; which ^appearing ?iot unpro-
fitable to fome^ and beings beyond my Expectation^ well re-
ceived both by Foreigners^ though di'fjeritin^from m^ (albeit
alfo oppofid by fome Enviom Ones ) did Jo far prevail^ as
in fome part 'to remove that falfe and monjirous Opinion^
which Lying Fame ^ and the Malice of our Adverfaries^ had
implanted in the Minds offome^ concer?ii?ig lis and our Do-
ctrines, In this refpeCl it feem'd to me not fit to fpare tny
Pains and Labour,
Therefore^ being adlcd by the fame meafure of the Divine
S^irit^ and the like defign of Propagating the Jrnth^ by
which I publifhed the Propofitions^ I judged it meet to ex-
plain them fomew hat more largely at this time^ and defend
them by certain Arguments.
Perhaps my Method offFriting may feem not only dif-
ferent^ but even contrary^ to that which is cow,monly ufed by
the Men called Divines^ with which lam not concerned :
For that I confcfs my f elf to be not only no Imitator and Ad^
mirer of the School- Men. but an Oppofer and Dcfpifer of
ihem^ as fuch ; by whofe Labour I judge the Chri-
ftian Religion to be fo far from being bettered^ that it is
rather dtftroyed. Neither have I J ought to accommodate,
this my Work to itching Ears^ who defire rather to compre-
hend in their Heads the fublime Notions of Iruth^ than to
imbrace it in their Hearts : For what I have written comes
more from my Heart than from my Head; what I have
beard with the Ears of my Soul^ and feen with my inward
Eyes^ and my Hands have handled of the Word of Life ;
and what hath been inwardly m'anifefted^ to me of the things
cj God J that do I declare ; notfo much minding the Elo-
B quence.
TRESES THEO LOG lC<iy£,
quence and Excellency of Speech^ as defiring to dcmonftrate
the Efficacy and Operation of Truth ; and if I Err fometime
in the former^ it is m great matter ; for lad not here the
Grammarian, or the Orator, hiu tk Chriftian ; and
therefore in this I have followed the certain Rule of the Di-
vine Light, and of the Uoly Scriptures.
And to mah^ an end ; JVhat I have written^ is written
not to feed the Wifdom and Knowledge, or rather vain
Pride of this World, but to ft^rve and o]?i>ofe it^ as
tlye little Preface prefixed to the Propolitions doth fhew ;
which ^ with the Title of them, is as followeth.
^hefes ^heologic^.
To the Clergy, of what fort fbever, unto whofe
hands thefe may come ^ but more particularly to
the Dodors, FrofcfTors, and Students of Divinity,
in the Univerlicies and Schools of Great Britain^
whether FreUtlcal^ Presbyterian^ or any other :
Robert Barclay^ a Servant of the Lord God ( and
one of thofe who in Derifion are called Quakers)
wiflieth Unfeigned Repentance unto the Ac-
knowledgment of the Truth,
FRIENDS,
UNto Ton thefe followbig Profofitions arc offered^ in
whichj they being read and confidered In the Tear
of the Lord^ you may perceive that fimple^ naked Truth j
which Man by his Wifdom hath rendered fo Obfcure and
Myfierlopts^ that the World is even burthened with the
great and voluminous TraElates which are made about it^
and by their vain Jangling and Commentaries^ by which
it is render'' d a hundred fold more Dark and Intricate^
than of it felf it Is : Which great Learning (fo accounted
of) to wlt^ your School-Divinity (which taketh uf al-
mofi
THESIS THEO LOGIC<^.
mofi a Marias whole Life-time to learn) brings not a whit
nearer to God^ neither makes any Man lejs Wicked^ or
more Riahteom than he was. Therefore hath God laid
afide the Wife and LeArned^ and the DiffHtcrs of this
World 'j and hath chofen a few defficahle and unlearned
Inftruments (as to Letter-learning) as he did Fiper-Me'/t
of oldj to pMijh his pare and naked Truth^ and to free
it of thofe Mifts and Fogs^ wherewith the Clergy hath
clouded it-y that the Peofle might admire and maintain
them. And amo^ig feveral others^ whom God hath
chofen to make known thefe things (feeing I alfo havi
received^ in meafwre^ Grace to he a Difiencer of th$
fame Gof^el ) it feemed Good unto me^ according to my
Dmy^ to offer mto you thefe Propolitions ^ which (tho^
jhortj yet) are weighty^ comprehending much^ and d^^
daring what the true ground of Knowledge i^-, even of
that Knowledge which leads f^ Life Eternal ^ which ii
here witnejfed of and the Teftimony thereof left unto thi
Light of Chrift in all yom- Confciences.
FareweL
The Firft Propofition.
Concerning the True Foundation of Knowledge.
SEeing the height of all Happincfs is placed in the
True Knowledge of God, (This is Life Eterr^d
to know the true God^ and Jcfm Chrift whom thot^' h^f
fent) the true and right Underilanding of this 'Foun-
dation, and Ground of Knowledge, is that which is
moft neceflary to be known and.i)eli£ved m tlie iirll
place.
J0<
THESES rHEOLOGIC^y£, .
The Second Propofition.
Concerning Immediate Revelation.
Seeing no Man knoweth the Father ^ hut the Son^ and
' he to whom the Son revealeth him ; and feeing the Re- -
veUtion of the Son is in and by the Spirit ^ therefore
the Teflimony of the Spirit is that alone, by which
the true Knowledge of God hath been, is, and can
be only revealed ^ who, as by the Moving of his
own Spirit, converted the Chaos of this World into
that wonderful Order, wherein it was in the begin-
ning, and created Man a Living Soul, to rule and
govern it; fo by the Revelation of the fame Spirit,
he hath manifefted himfelf all along unto the Sons
of Men, both Patriarchs, Prophets and Apoflles ;
which Revelations of God by th^ Spirit, whether
by outward Voices and Appearances, Dreams, or
inward objective Manifeftations in the Hearty were of
old the formal OhjeB of their Faith, and remaineth
yet fb to be ; ft?2ce the Object of the Saints Faith is the
fame in all Ages^ though fet forth under divers Ad-
miniflrations! Moreover, thefe divine Inward Re-
velations, which we make abfolutely neceflary for
the Building up of True Faith, neither do nor can
ever contradid the outward Tellimony of the
Scriptures, or right and found Reafon. Yet from
hence it -will notfollov/, that thefe Divine Revela-
tions are to be fubjeded to the Examination, either
of the outward Teftimony of the Scriptures, or of
the Natural Reafon of Man, as to a more noble or
certain Rule or Touchilone : For this Divine Re-
velation, and Inward Illumination, is that which is
evident and clear of it felf, forcing by its own evi-
dence and clearnefs, the VVell-difpofed Undcrftand-
ing to afTent, irrelillably moving the fame tkere-
nnto, even as the common Principles of Natural
Truths move and incline the Mind to a natural alTent :
(.Such as are thefe, thatrfof whoU U greater than tht
fan.
THESES THEOLOGIC^.
fart '-) that two contradiBory Saywgs cannot be both tmcj
or fitlfe) which is alio manifeft, according to our
Adv€r^ries Principle, who (fuppofing the poffibi-
lity of Inward Divine Revelations ) will neverthe-
lefs confefs with hs, that neither Scripture nor
found Reafon will contradid it : And yet it will
not follow, according to them, that the Scripture,
oi^ found Reafon, fliould be fubjected to the Exa-
mination of the Divine Revelations in the Heart.
The Third Propofition.
Concerning the Scrlftiires,
From thefe Revelations of the Spirit of God to
the Saints, have proceeded the Scriptures of Truth,
which contain, i . A faithful Hiftorical Account of
the Aftings of God's People in divers Ages, with .^^v
many lingular and remarkable Providences attend-
ing them. 2. A Prophetical Account of feveral
things, whereof fome are already pall, and fome
yet to come. 3. A full and ample Account of all
the chief Principles of theDodrine of Chrill, held
forth in divers precious Declarations, Exhortations
and Sentences, which, by the Moving of God's Spi-
rit, were at feveral times, and upon fundry occafions,
fpoken and written unto fome Churches and their
Pallors : Nevertheleis, becaufe they are only a De-
claration of the Eomtain^ and not the Fountain it
felf, therefore they are not to be elleemed the
Principal ground of all Truth and Knowledge, nor
yet the adeqmte primary Rule of Faith and Manners,
Nevertheleis, as that which giveth a true and faith-
ful Teltimony of the firll Foundation, they are and
may be elleemed a fecondary Rnle^ fttbord'mate to the
Sp/r/f, from which they have all their excellency and
certainty ^ for as by the Inward Tellimony of the
Spirit we do alone truly know them, fo they telli-
fie, that the Spirit is that Guide, by which the Saints
are led into AH Truth: Therefore, according to the Roll s.' 14.*
B 3 ScTip-
THESES THEOLOGIC^,
Scriptures, the Spirit is the firfl: and principal Lea^
der. And feeing we do therefore receive and be-
lieve the Saiptures, becaufe they proceeded from
the Spirit ^ therefore alfo the Spirit is more origi-
nally and principally the Rule, according to that
received Maxim in the Schools, Procter quod Hnnm^
cjitodque eft tale^ illad iffitm eft magis tale, Englifhed
thus : That for which a thing is fttch^ that thing it [elf
is more ftich.
The Fourth Propofition.
Concerning the Condition of Man in the FalL
^ All yidam's Poilerity (or Mankind) both Jews and
^sM,5,i2, Qg^^^;]g5^ 35 |.Q ^i^g ^^fi Adam (or Earthly Man) is
fallen, degenerated, and dead, deprived of the {^w-
facion (or feeling) of this Inward Tellimony, or
Seed of God^ and is fubjed unto the Power, Nature,
and Seed of the Serpent, which he fows in Men's
Hearts, while they abide in this natural and cor-
rupted State •, from whence it comes, That not their
words and deeds only, but all their Imaginations
are Evil perpetually in the fight of God, as pro-
ceeding from this depraved and wicked Seed. Man
therefore, as he is in this State, can know nothing
aright ^ yea, his Thoughts and Conceptions con-
cerning God, and things Spiritual (until hebedif-.
j'oyned from this evil Seed, and united to tlte D/-
^ine Light) are unpj'oh table both to himfelf and
pthers r Hence are rejected the Socinian and Pelagic
/;z/7 Errors, in exalting a Natural Eighty as alfo, the
Fapiils, and moll of Froteftants, who affirm, That
yp!i. 2. I. Man^ withoHt the true Grace of God^may he a trpte Mi-^
nifter of the Gof^eL Neverthelcfs, this Seed is not;
imputed to Infants, tintil by Tranfgreflion they a-
dually joyn themfelves therewith •, for they are by
Nature the Children of Wrath, who walk accord-
ing to the Power of the Prinze of th^ AXx^ >
the
THESES IHEOLOG IC<JE,
The Fifth and Sixth Propofitions.
Concerning the Vniverfal Redempion by Chrift^ and dfo
the Saving and Spiritml Light j wherewith every Adan
is enlightened.
The Fifth Propofition-
God^ out of his Infinite Love, who delight eth not in
the Death of a Sinner^ but that all jlwnld Liie and he EKk.i8.2:?.
Saved^ hath fo loved the World^ that he hath given hi'S ^\^Xn%'. li,
only Son a Eighty that whofoever believeth in him jlionld & 1-9.
be Saved J who enlighteneth every Man ^ that cometh into ^p,; ^* ^\'
the Worldy and maketh manifeft all things that are re- Hcb. 2. 3.
froveahle^ and Teacheth all Temferance^ Rlghteoiifnefs^
and Godlinefs: And this Light enlighteneth the
Hearts of all in a day, in order to Salvation, if not
refitted : Nor is it lefs Univerfal than the Seed of
Sin, being the Purchafe of his Death, who tafted 1cor.15.22.
JPeathfor every Man ^ For as in Adam ail die^ even fo
in Chrifl allfhall be made alive.
The Sixth Propofition,
According to which Principle ( or Hy^othefis) all
the Objedions againft the llniverfality of Chrill's
Death are eafily folved; neither is it needful to
recur to the Minillry of Angels, and thofe other
miraculous means, which, they fay, God makes ufe
of, to manifeft the Dodrine and Hiftory of Ghrift's
Pafilon, unto fuch who ( living in thofe Places of
the World where the outward Preaching of theGo-
fpel is unknown ) have well improved the firft and
common Grace \ for hence it well follows, that as
fome of the old Philofophers might have been Sa-
ved^ fo alfo may now fome ( who by Providonce
are caftinto thofe remote Parts of the World, where
the Knowledge of the Hiftory is wanting ) be made
partakers pf the Divine Myftcry, if they receive
" B 4 iiad
THESES THEOLOGlCt^.
and refill: not that Grace, A Manlfefiation whereof
is given to every Man to profit withal. This certain
Doftrine then being received (to wit ) that there
is an Evangelical and Saving Light and Grace in alf,
the llniverfality of the Love and Mercy of God to-
wards Mankind (both in the Death of his Beloved
Son, the Lord Jefus Chrift, and in the Manifeflati-
on of the Light in the Heart ) is eftablilhed and
confirmed againft all the Objedions of fuch as deny
it. Therefore Chrifi hath tafled Death for every Man ^
not only for all kinds of Men^ as fome vainly talk,
but for every one^ of all kinds \ the benefit of whole
Offering is not only extended to fuch, who have
the diflind outward Knowledge of his Death and
Suffering, as the fame is declared in the Scriptures,
but even unto thofe, who are neceflarily excluded
from the Benefit of this Knowledge by feme inevi-
table Accident ^ w^hich Knowledge we willingly
confefs to be very Profitable and Comfortable, but
not abfbluteJy needful unto fuch, from whom God
himfelf hath withheld it \ yet they may be made
Partakers of the Myftery of his Death (tho' Igno-
rant of thePIiilory) if they fuffer his Seed and Light
(inlightening their Hearts) to take place (i^
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 whofe inward and
fecret Touches, they feel themfelves turned from
the Evil to the Good, and Learn to do to others^ a^
theywodd he done by j in which Chrill himlelf affirms
all to "be included. As they have then falfly and
erroneoufly Taught, who have denied Chriil to
have died for all Men ^ fo neither have they fuffici-
cntly Taught the Truth, who affirming him to have
died for all, have added the abfolute neceffity of
the outv^ard Knowledge thereof, in order to the
obtaining its laving Effed^ among whom, the Re-
"ynonfirants of Holland have been chiefly wanting,
iand many other Affertors of Vniverjal . Redemptions
. i4.
THESES THEOLOG IC<^.
in that they have not Placed the extent of this Sal-
vation in that Divine and Evangelieal Principle of
Light and Life, wherewith Chriflhath enlightened
every Man that comes into the World, which is
excellently and evidently held forth in thefe Scrip-
tures^ Gen, 6. 3. Dent. 30. 14. "John i. 7^ 8, 9. Rom.
10.8. Tl'M. II. .
The Seventh Propofition.
Concerning J uftification.
As many as refift not this Light, but receive the
fame, in them is produced a holy, pure and fpiri-
tual Birth, bringing forth Holincfs, Righteoufnefsi
Purity, and all thefe other blefled Fruits, which arc
acceptable to God ^ by which holy Birth (to wit) Je^
fmChrift formed within us, and working his works in
us, as we are Sandified, fb are we Juflified in the
fight of God, according to the Apollle's words.
But ye are rvajhedj but ye are fanBifiedj but ye are
jufiified^ in the Name cf the Lord Jefm^ 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 themfelves, but by Chrift, who is both
the Gift and the Giver, and the Caufe producing
the Effecbs in us ; who, as he hath reconciled us
while we. were Enemies, doth alfo in his Wifdom
fave us^ and juftifie us after this manner, as faith
the fame Apoftle ellewhere. According to his Mercy he Tit. 3.
hath faved m^ by the wajhing of Regeneration^ and the
renewing of the Holy Ghoft, '
The Eighth Propofition^
Concerning PerfeUion,
In v/hom this holy and pure Birth is fully brought Rom. 6. h-
forth, the Body of Death and Sin comes to be cru- ^^- 1- ^^-^^
dfied and rem6ved, and their Hearts united and ijohn 5..^I
fubjefted unto the. Truth, fo as not to obey any
■:;... ., ■ • Suggeftioa
lo THESES rHEOLOGIC^,
Suggeftion or Temptation of the Evil One, but to
be free from aftual Sinning, and tranlgrefling of the
Law of God, and in that refpeft Perfed. Yet doth
this Perfedion Hill admit of a Growth ^ there re-
maineth a poflibility of Sinning, where the Mind
doth not molt diligently and watchfully attend
unto the Lord.
The Ninth Propolition.
Concerning Terfeverancey and the fojfibllhy of falling
from Grace.
Although this Gift, and inward Grace of God,
be fuiRcient to work out Salvation ^ yet in thofe in
whom it is refifted, it both may and doth become
their Condemnation. Moreover, in whom it hath
wrought in part, to Purifie and Sandifie them, in
order to their further Perfection, by difobedience
liich may fall from it, and turn it to wantonnefs,
Tim- 1. 6. making Shipwrack of Faith •, and after having tafied
iicb. 6'. 4» of the Heaviftly Gift^ and hem made partakers of the
holy Ghofi^ again fall away, Yec fuch an increafe
and liability in the Truth may 'm this Life be at-
tained, from which there cannot be a total Apo-
ftacy.
The Tenth Propofition.
Concerning the Miniftry,
As by this Gift, oi jght of God, all true Know-
ledge in things Spiritual is received and revealed y
fb by the fame, as it is manifefted and received in
the Heart, .by the ftrength and power thereof, eve-
ry true Minirf er of the Gofpel is ordained, prepared
and fupplied in the Work of the Miniftry : And by
die leading, moving, and drawing hereof, ought
every Evangelifi: and Chriftian Paftor to be led and
ordered in his Labour and Work of the Golpel,
both as to the Place where, as to the Perfons to
whom.
£^
THESES THEOLOGIC^/E. ii
whom, and as to the Times when he is to Minifter.
Moreover, who have this Authority, may and ought
to Preach the Gofpel, tho' without Humane Com-
miflion or Literature ; as on the other hand, who
want the Authority of this Divine Gift, however
Learned or Authorized by the Commiflions of Men
and Churches, are to be efteemed but as Deceivers,
and not True Miniflers of the GofpeL Alfb, who
have received this holy and unlpotted Gift, a^ they
have freely received^ fo are they freely to give^ without Mat. i».
Hire or Bargaining, far lefs to ufe 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 fuch
( according to the liberty which they feel given
them in the Lord ) to receive fuch Temporals ( to
wit) what may be needful to them for Meat and
Cloathing, as are freely given them by thofe to
whom they have communicated Spirituals.
The Eleventh Propofition,
Concerning Worjhlf,
All true and acceptable Worfhip to God, is offer-
ed in the inward and immediate Moving and Draw-
ing of his own Spirit, which is neither limited to
Places, Times, or Perfons ^ for though we be to
worfhip him always, in that we are to fear before
him, yet as to the outward Signification thereof in
Prayers, Praifes, or Preachings, we ought not to do
it where and when we will, but where and whea
we are moved thereunto by the fecret Infpirations
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 himfelf is
the alone proper Judge : All other Worfhip then^
both Praifes, Prayers and Preachings, which Man
fets about in his own will, and at his own appoint-
ment, which Jie can both begin and end at his plea-
fure^
12 THESES THEOLOGJC^,
fure, do or leave undone, as himfelf fees meet ;
whether they be a prefcribed Form, as a Liturgy*
or Prayers conceived extemporarilly, by the natural
Ezck. 13- flrength and faculty of the Mind, they are all but
^^•^^'^^^'Supcrilitions, Will-worlhip, and Abominable Ido-
"^ i8.' 5- latry in the fight of Go^ ^ which are to be denied,
&^4. 2rf* I'^je^^d? ^^^ feparated fiom, in this day of his
judc 19! Spiritual Ariling: Hower it might have pleafed him
Afts 17,23. ^y^{^Q winked at the Times of Ignorance, with re-
fped to the Simplicity and Integrity of fome, and of
his own [niiocent Seed, which lay as it were buried
in the Hearts of Men,under the mafs of Superflition)
. to blow upon the dead and dry Bones, and to raife
fome Breathings, and anfwer them, and that until
the Day fhould more clearly dawn and break forth.
The Twelfth Propofition.
Concerning Baptlfm*
p.ph. 4. 5. As there is One I^ord^ and One Faith^ {6 there is
tPct. 3.2K One Baft if m ^ which is not the fitting away the filth of
c^.-:^.''2y. f^^ ^^W ^'^^ ^'^^ anfwer of a good Confcience before God^
Col.' 2*. 12.' by the RefurreElion of fefus Chrift : And this Baptifni
John 3-3o-]5 3 ^^YC and fpiritual thing, to wit, the Baptiftn
of the Spirit and Fire^ by which we are buried with
him^ that being wafhed and purged from our Sins,
1 Cor. 1. 17. we may walk in newnefs of Life ^ of which the Bap-
tifm of Joh» was a Figure, which was commanded
for a time, and not to continue for ever. As to
the Baptifm of Infants, it is a meer Humane Tra-
dition, for which neither Precept norPjaclice is to
be found in all the Scripture.
The Thirteenth Propofition.
Concerning the Communion^ or Participation of the
Body and Blood of Chrift,
T €or. 10. T^^ Communion of the Body and Bk)od of Chrifb
1^,17] ' is Inward and Spiritual^ which h the Participatioin
THESES rHEOLOGICi/£. 13
of his Flefh and Blood, by which the Inward Man is j^^^^ ^
daily nourilhed in the Hearts of thofe in whom Chrift 33, 55.* '
dwells ^ of which things the breaking of Bread by '^^'^ 5» ^•
Chrift: with his Difciples was a Figure^ which they
even ufed in the Church for a time, who had re-
ceived the Subft:ance, for the caufe of the weak *,
even as ahfiaining from things ftr angled^ ^?'<^ ^<^^ Arts 15.20.
Blood '^ the wajlnng one anothers Feet^ and xhQ anoint- John 13.14.
ing of the Sick with Oil^ all which are commanded "^*"^^*^*^'**
with no lefs Authority and Solemnity than the for-
mer ^ yet feeing they are but the Shaddoms of bet-
ter things, they ceafe in fuch as have obtained the
Siibfiance,
The Fourteenth Propofition.
Concerning the Power of the Civil Magiftrate^ in Matters
purely Religions^ and prtaining to the Confcience,
Since God hath afliimed to himfelf the Power and
Dominion of the Confcience, who alone can rightly
inftrud and govern it, therefore it is not lawful
for any whatfoever, by vertue of any Authority or ^^^ ^' ^^'
Principality they bear in the Government of this Mat. 7. 12,
World, to force the Confciences of others •, and ^^' ^^^
therefore all Killing, Banifliing, Fining, Imprifon-
ing, and other fuch things, which Men are afflided
with, for the alone excrcife of their Confcience,
or difference in Worfhip or Opinion, proceeded!
from the fpirit of Cain^ the Murderer, and is con-
trary to the Truth ^ provided always, chat no Man,
under the pretence of Confcience, prejudice his
Neighbour in his Life or Efl:ate *, or do any thing
deflrudive to, or inconfifl:ent with Humane Society^
in which cafe the Law is for the Tranfgreflbr, and
Juftice to be adminiftred upon all, without refpecl
«f Perfoiis.
The
/ 14 THESES rHEOLOGIC^y£.
The Fifteenth Propofition-
Concerning Salutations and Recreations^ &C*
Seeing the chief end of all Religion, is, to redeem
Man fi'om the fpirit and vain Converfation of this
1 petA\i4'. World, and to lead into inward Communion with
joim 5. 44. God, before whom, if we fear always, we are ac-
A<£ \o 26. counted Happy ^ therefore all the vain Cuftoms and
Mat. 15. 13. Habits thereof, both in word and deed, are to be
^° ' ^' ' rejected and forfaken by thofe who come to this
Fear ; fueh as the taking off the Hat to a Man, the
bowings and cringings of the Body, and fuch other
Salutations of that kind, with all the foolifh and
fuperftitions 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 alfo the unprofitable Plays, frivolous Recreations,
Sportings and Gamings, which are invented to pafs
away the Precious Time, and divert the Mind from
the Witnefs of God in the Heart, and from the
Living Senfe of his Fear, and from that Evangelical
Spirit, wherewith Chriftians ought to be leavened,
and which leads into Sobriety, Gravity, and Godly
Fear ^ in which, as we abide, the Blefling of the
Ford is felt to attend us in thofe Adions, in which
we are neceflarily engaged, in order to the taking
care for the Suftenance of the outward Man.
A N
II
A N
APOLOGY
For the True
Chrijlian Divinity.
■ I < I I ■■■' ■ ■■ ' ' ■'■ ' '!*■ I .1 ...
PROPOSITION I.
Seeing the helghth of all Happwefs is placed in the true
Knowledge of God^ (this is Life Eternal, to kaowj^hn 17. 5,
the true God, and Jefiis Chrift, whom thou haft
lent) the true and right Vnderftanding of this Foim^
datlon and ground of Knowledge^ is that which is ynojt
necejfary to be known and believed in the fr ft place.
HE that defireth to acquire any Art or Science,
feeketh firft thofe Means, by which that Arc
or Science is obtained : If we ought to do fo
in things Natural and Earthly, how much more then
in Spiritual ? In this Affair then fhould our Inquiry
be the more diligent, becaule he that Errs in the En-
trance, is not fo eafily reduced again into the Right
Way •, he that mifTeth his Road from the beginning
of his Journey, and is deceived in his firft Marks, a^
his firft fetting forth, the greater his Miftake is, the
more difficult will be his Entrance into the Right
Way.
Thus when a Man firft propofeth to himfelf the rfc^ irayi<,
Knowledge of God, from a Senfe of his own Un- ^^^^ ^
worthinefs, and from the great Wearinefs of his^/S^f,^^
Mind, occafioned by the fecret Checks of his Con-
fcience.
i5 PROPOSITION L
fcience, and the tender yet real Glances of God's
Light upon his Heart ; the earneft Delires he has to
be redeemed from his prefent Trouble, and the fer-
vent Breathings he has to be eafed of his difbrdered
Paflions and Lulls, and to find quietnefs and peace
in the certain Knowledge of God, and in the Aflu-
ranee of his Love and Good-will towards hira,
makes his Heart tender, and ready to receive any
ImprelTion^ and fo (not having then a diftind dif-
cerning) through forvvardnefs cmbraceth any thing
that brings prefent Eale. If either through the Re-
verence he bears to certain Perfons, or from the
fecret Inclination to what doth comply with his
natural Difpqfition, he fall upon any Principles or
Meansf by which he apprehends he may come to
know God, and fo doth center himfelf, it will be
hard to remove him thence again, how wrong fb-
ever they may be : For the firfl: Anguifh being over,
he becomes more hardy ^ and the Enemy being
near, creates a falfe Peace, and a certain Confidence,
which is ftrengthened by the Mind's unwillingnefs,
to enter again into new doubtfulnefs, or the former
anxiety of a fearch.
This is fufficiently verified in the Example of the
I'^s^anT -P^^^'/^^s and "jewijh DoElors, who mod of all refifred
Pharijees Chrift^ dilHaining to be efteemed Ignorant ^ for this
refijichrifl, y^jj^ Opinion they had of their Knowledge, hinder-
ed them from the true Knowledge ^ and the mean
People, who were not fo much pre-occupied with
former Principles,nor conceited of their own Know-
ledge, did eafily believe. Wherefore the Pharifees
upbraid them, laying. Have any of the Rders or Pha^
Johu 7. 48, yij}es believed on him i But this People^ which know not
"^^^ the Law^ are accurfed. This is alfo abundantly pro-
ved by the Experience of all fuch, as being lecretly
touched with the Call of God's Grace unto them,
do apply themfelves to falfe Teachers, where the
Remedy proves worle than the Difeale; becaufe
iaftead of knowing God, or the things relating to
their
^t t&e true jFounSatton xif linotuieDgr. 17
their Salvation aright, they drink in wrong Opi-
nions of him ^ from which it's harder to be diP
intangled, than while the Soul remains a Blanks
or Tabda rafa. For they that conceit themfelves
Wife, are worfe to deal with, than they that arc
fenfible of their Ignorance. Nor hath it been lels
the device of the Devil, the great Enemy of Man-*
kind, to perfwade Men into wrong Notions of God,
than to keep them altogether from acknowledging
him^ the latter taking with few, becanfe odious ^^
but the other having been the conltant Ruine of
the World : For there hath fcarce been a Nation
found, but hath had fome Notions or other of Re-*
iigion J fo that not from their denying any Deity,
hut from their Miflakes and Mifapprehenfions of it,
hath proceeded all the Idolatry and Silperllition or
the World; yea, hence even Atheifm it felf hath
proceeded : For thefe many and various Opiuions
of God and Religion, being fo 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 more that might be
laid, may fhew how dangerous it is to mifs in thi$
firft Hep : u4ll that come not in by the right DooTj ar&
accounted a6 Thieves and Robbers,
Again, How needful and defireable that Know*
ledge is, which brings Life Eternal, jEp/cT^f/t^i ilieweth, Epi^ffm
faying excellently well, Cap, 3 t . 'i^t %ri to Kvp/^V^roi/.
Know that the main foundation of Fiety^ vs this^ To
have o^^iH? v3yi>AM4«^» ^^!C^^ Opinions and Avprehenfions
iff God,
^ This therefore I judged necefra:ry, as a firii Prin«»
ciple, in the firll place, to affirm \ and I fuppofe will
not need much further Explanation or Defence, a$
being generally acknowledged by all (and in thefe
things, that are without Gontroverlie, I love to be
brief) as that which will eallly commend it felf to
every Man's Reafon and Confcience ; and there-
fore I (hall proceed to the next Propoiicion ; v^hich,
C thoiig(i
Z-
i8 PROPOSITION IL
though it be nothing lefs certain, yet by the Malice
of Satan, and Ignorance of many, comes far more
under debate.
PROPOSITION IL
Of Immediate Revelation.
Seeing no Man knoweth the Father but the Son; and
MaMi.27. he to whom the Son revcaleth him : And feeing
the Revelation of the Son is In and by the Spirit ;
therefore the Teftimony of the Spirit is that alone by
which the true Knowledge of God hath been^ f/, and
can be^ only Revealed : Who a^ by the Moving of his
own Spirit J he difpofed the Chaos of this World into
that wonderfd Order^ in which it was in the Beginnings .
and created Man a Living Soul^ to Rule and Govern
tt '-) fo by the Revelation oj the fame Spirit he hath ma^
nifefted himfelf all along unto the Sons of Men^ both
Patriarchs-y Prophets and Apofles : Which Revelation
of God by the Spirit^ whether by outward Foices and Ap*
pearances^ Dreams^ or inward objective Manifefations
in the Hearty were of old the formal ObjeB of t heirFaith^
andremainyetfo to be'^ fence the Objed of the Saints
Faith is the fame in all Ages, though held forth
under divers Adminiflrations. Moreover^ thefe di-
vine tmvard Revelations which we make abfolutely ne^
cejfary for the building up of true Faith j neither doy
nor can ever^ contraditi the outward Tefiimony of the
Scriptures^ or right and found Reafon ^ yet from hence
it will not follow^ that the Divine Revelations are to
be fubjeEted to the Tefi^ either of the outward Tefii"
mony of the Scripures^ or of the natural Yleafon of
Man^ as to a more noble or certain Rule and Touch^
fone J for this Divine Revelation.^ and Inward Jllumi-
nation^ is that which i<s evident ^ and clear of it felf\
forcings by its own Evidence and Clearnefs^ the well-
difpofed Vaderfianding tQ ^JfsiiP^ irrefiftiUy meving the
fame
®f 3|nimetrtatr Eeuelatton.
fame thereunto^ even as the common Principles of na-
tural Truths do move and incline the Mind to a na-
tural AJfent : As^ That the whole is greater than
its part ^ That two Contradidlories can neither
be both true, nor both falfe.
§. I. TT is very probable, that many carnal and
1 natural Ghriftians will oppofe this Propo- f/^^T/
fition ^ who, being wholly unacquainted with the chrijuans
movings and adings of God's Spirit upon ih^w ^'^^^^^'
Hearts, judge the fame nothing necellary ^ aiid fomc
are .apt to flout at it as ridiculous: Yea, to that
height are the generality of Ghriftians apoilati-
zed and degenerated, that tho' there be not any
thing more plainly AfTerted, more feriouily Recom-
mended, or more certainly Actellred to, va all the
Writings of the holy Scriptures ^ yet nothing is lefs
minded, and more rejected, by all forts of Ghri-
ftians, than Immediate and Divine Revelation *, in fb
much, that once to lay claim to it, is matter of
Reproach. Whereas of old, none were ever judged
Ghriftians, but fuch as had the Spirit ofChrifi^ Rom.
8. 9. But now many do boldly call themfelves Chri-
fiiansj who make no difKculty of confefling they are
v/ithout it, and laugh at fuch as fay they have it.
Of old they were accounted the Sons of God^ wha
were led by the Spirit of God^ ibid, verf^ 14. But
now many aver themfelves Sons of God, who
know nothing of this Leader^ and he that affirms
himfelf fo led, is, by the pretended Orthodox of
this Age, presently proclaimed a Heretick. The
r«afon hereof is very manifeft, viz.. Becaufe many
in thefe days, under the Name of Ghriftians, do
experimentally find, that they are not afted nor
led by God's Spirit \ yca^ m.any great DoEbors^
Divines^ Teachers and Bijhops of Chriftianicy ( com-
monly {o called) have wholly fhut their Ears from
hearing, and their Eyes from feeing this Lmard
Cuide^^ and fb are become ftrangers uur.o it ^ whence
C 2 diey.
20 P R O P O S I T I O N II.
they are, by their own experience, brought to this
Strait, either to confefs that they are as yet ignorant
of God, and have only the ihadow oi ]07owledge^and
not the triK Kmwledge of him, or that this Knowledge
is acquired without Immediate Revelation.
For the better underftanding then of this Propo-
fition, we do diltinguifh betwixt the certain Know-
ledge of God, and the uncertain ^ betwixt the fpi-
difiinguijk- ritual Knowledge, and the literal ^ the faving heart-
^- Knowledge, and fearing, airy head-Knowledge.
Tlih lafl, we confefs, may be divers ways obtained ^
but the firft, by no other way than the inward im-
mediate Manifeftation and Revelation of God's Spi-
rit, fliining in and npon the Heart, inlightning and
opening the Underftanding.
§. II. Having then propofed to my felf, in thefe
Proportions, to affirm thofe things which relate to
the true and efFedual Knowledge which brings Life
Eterrial with it^ therefore I have affirmed, and that^
truly, that this Knowledge is no otherways attain-
ed, aud that none have any true grouud to believe
they have attained it, who have it not by thisRe-
veiircion of God's Spirit.
The certainty of which Truth is fuch, that it
hath been acknowledged by feme of the moft re-
lined and famous of ail fores of Profeflbrs of Chri-
ftiiiiity m all Ages ; who being truly upright-
hearted, and earaeft fcekcrs of the Lord, (however
llatcd under the difad vantages and epidemical Er-
rors of tlieir feveral Seds or Ages) the true Se^d
in them hath been anfvvered by God's Love, who
hatli had regard to the Good, and hath had of his
Eleft Ones among all, who finding a diftafte and dif-
gnit in all other outward Means, even in the very
Principles and Precepts more particularly relative to
their own Forms and Societies, have at laft conclu-
ded, with OneFoice^ That there was no true Know-
ledge of God, but that which is revealed inwardly
by his own Spirit. Whereof take thefe following
Teflimonies of the AncieHts. i.
Sjt ImmttuU Eeuelation. 21
1 . ^^ It is the inrvarU Mafter (faith AMgnftme) that
*' Teacheth^ k is Chrifl that Teacheth^ it is hffiration Tra<^ Epiu,
*' that Teacheth : Where this Inffiration and V?Jchion ■7^^- 3-
^' is wanting^ it is in vain that words from without .are
*' beaten in. And thereafter : For he that created m^
" and redeemed us^ and called us^ by haith^ and dwell-
'^ eth in us by his Spirit^ nnlefs he ffeaketh unto yon In^
'^ wardly^ it is nee die fs for m to cry out.
2. '' T'here is a difference (faith Clemens u4lexa?i' clem. Alex.
*^ drinm) betwixt that which any one faith oftheTrmh^ ito.i.sirom.
^^ and that which the Truth it fclf interpreting it felf
" faith. A ConjeUure of Trmh differ eth fom the Truth
*' tt felfj aflm'dirude of a Thing differ eth from the Thing
*^ it felf'j it is one thing that is acquired by Exercife and
'^ Difcipline ^ and another things which by Power and
*^ Faith. Laflly, the fame Clemens faith, Truth is Praidag.
'^ neither hard, to be arrived at., nor is it impoffible to
''' apprehend itj for it is mofl nigh unto m^ even in our
^^ Houfes^ as the mofi wife Mofes hath infinuated.
3. ^^ How is it (iaith Tertullian) that fine e the Devil rmuUianus
*' always worketh^ and ftireth up the Mind to Iniquity^ j^'|jj %l^\^
'' that the Work of God JJjould either ceafe^ or defift to nibus,cap.i.
'' aEh ? Since for this end the Lord did fend the Com-
*' forter., that becaufe humane Weaknefs could not at once
"*' bear all things^ Knowledge might be by little and little
*' dire^edj formed^ and brought to Ferfechion^ by the holy
*' Spirit^ that Vicar of the Lord. I have many things
•" yet (faith he) to fpeakainto you, but ye cannon
"as yet bear them ^ but when that Spirit of Truth
" fliall come, he fhall lead you into all Truth, and
*' ihall teach you thefe thlngs,that are to come. But
of his Work we have fpoken above. Woat is then the
Adminiftration of the Comforter^ but that Difcipline be
'^ derived., md the Scriptures revealed ? Sec
4. ^' The Law ( faith Hierom) is Spiritual^ and there Hieron. e-
*' is need of a Revelation to under ft and it. And in his J^^; ^^"^'""
Epiftle 150. to Hedibia^ Quefl. 10. he iaith, "77;^?
'' whole Epiftle to the Romans needs an Interpretation^
f' it being involved in fo great Obfcurities j that for the
C 3 ''imdcr^
cc
22 P R O P O S I T I O N II.
'*• underfianding thereej^ we need the help of the holy Spi'
'^ m, who through the Apoflle^ di Slated it.
(hanafins 5. "5*? great things (faith Athanajltis ) doth ohy
^rbrDe!* " ^^"-^^^^^^ ^^''h ' ^^ draws unto Piety ^ perfwades unto
'' Fertue^ teaches Lnmortality^ excites to the deftre of
'' Heavenly Things^ reveals Knowledge from the Father ^
^-^ Inffires Power againfi Death j and jhews himfelf unto
^' every one.
Greg. Mag. 6. Gregory the Great, upon thefe words [[//e fhall
TT* h °' ^^^^^^ y^^^ ^^^ ^^^'^^'^ '3 i^u t h , '' That Hnlefs the fame Spirit
Gdpel ^^ fit Hpon the Heart of the Hearer ^ in vain is the Dif-
*' conrfe of the DoSlor ^ let no Man then afcribe unto the
^^ Many that teacheth^ what he anderftands from the
^' A4omh of him that fpeahth\ for unlejs he i'h^t teach-
'' eth^ *he within^ the Tongue of the Doftor^ that^s with*
'' out^ lahoureth in vain.
CyrihAIex. 7- Cyrilliis j4lexandrinf^ l^hinlY ^{fivmet\ ^^That
jp^Thcriuro " Me;^ know that Jefiis is the Lord by the Holy Ghoft,
3.* '' no otherwife^ than they who tafle Honey ^ know that it is
^^ fwcet even by its Proper qptallty.
^ervd^d.m 8« ^^ Therefore (^ikith Bernard) we daily exhort you^
V:Ul 84- '^ Brethren^ by fpeechj that ye walk the ways of the Heart j
'^ and that you, Souls be always in your hands -^ that ye
'' may hear what the Lord faith in you. And again,
iipon thefe words of the Apoftle [_Let him that glo*
rieth^ o-lory in the Lord ] '^ Wah which Threefold P^ice
^' ( fiich he) all farts of Religious Men are lefs or more
'.^ danger oufly ajfeEied^ bccaufe they do not fo diligently
" attend rvlth the ears of the Hearty to what the Spirit of
^^ Truth (which flatters no?7e) inwardly fpeaks.
This was the very Balis, and main Foundation,
upon which the Primitive Reformers walked.
lu^herMt: Luther^ in his Book to the Nobility of Germany^
faith, '-^^ This is certain y That no Man can make himfelf
'' a Bolt or of the Holy Script ures^ but the Holy Spirit
" alone. And upon the Magnificat he faith. No Man
'^ can rightly underfiand God^ or the Word of Godj un^
*' Icfs he immediately receive it from the Hdy Spirit ;
*-^ neither can any one receive it from the Holy Spirit^
^^ except)
jDf jlnmirMatr %tmimon. 23
C(
except he find it by Experience in himfelf-^ and in
this Experience the Holy Ghofl teacheth^ as in his pro-
^' per School ^ oM of which School^ nothing is taught hut
" meer Talk,
Philip MelanElhon^ in his Annotations upon John6, ^^.^ ^.,
*' Who hear only an outward and bodily Foice^ hear the landhon. '
'' Creature ^ but God is a Spirit, and is neither- difce/,!- ^y thespi'
*' ed^ nor known^ nor heard^ but ht the Spirit , a?7d there- rit alone
^*' fore to hear the Voice of God^ to fee Godj is to know tnLn.
*' and hear the Spirit. By the Spirit alone GoJ is known
^^ and perceived,
^^ Which alfo the more SerioHS to this day do acknow-
*' ledge^ even all fuch^ who fatisfie themfelves not with
*' the fuperfice of Religion^ and ufe it not Oi a Cover or
*' Art, Tea^ all thofe^ who apply themfelves ejfe^ually
'* to Chriftianity^ and are not fatisfied until they have
*' found its ejfeEiual Work upon their Hearts^ redeeming
*' them from Sin^ do feel that no Knowledge effeSlually
*' prevails^ to the producing of this ^ but that which pro-
" ceedsfrom the warm Influence of God^s Spirit upon the
'*' Hearty and from the comfortable Shining of his Light
*' upon their Vnderfianding, And therefore to this
purpofe a late Modern Author faith well, (videlicet^ ^^ ^^..
Dr. Smith of Cambridge^ in his Seled Difcourfes ) of Cam-
*^ To feek our Divinity meerly in Books and Writings^ bridge,
Lc ' r 1 I T • ' I T\ I fi*^. concernins
" IS to Jeek the Ltvtng among the Dead ^ we do but in Book-Divi-
*' vain many times feek God in thefe^ where his Truth ^^^y*
'^ is too often not fo much Enjhrined as Entombed,
*' Intra te quasre Deum, Seek God within thine own
" Sod^ he is befi difcerned voi^a. t^ a^lj (as Plotinus
'^ phrafeth it ) by an Intellectual Touch of him. We
'* mufl fee with our Eyes, and hear with our Ears,
*' and our Hands mull handle the Word of Life,
^' (to exprefs it in St. John'/ words) '6ri ^ ^vxTk <:tj.3-;jcr/^,
" &C. The Soul it felf hath its fenfe^ as well as the Body.
*' And therefore David^ when he would teach us
'* to know what the Divine Goodncfs is, calls not
" for Speculation, but Senfation : Tafte^ and fee how
** good the Lord is. That is not the bci( and trueft
C 4 ^^ Know-
24 PROPOSITION II.
^^ Knowledge of God,' which is wrought out by
^' the labour and fweat of the Brain^but that which
^^ is kindled within us, by an heavenly Warmth ia
^' our Hearts. j4?7d again : There is a Knowledge
^^ of the Truths di it is in Jefi^^ as it is in a Chrifi-^
^^ like nature -^ as it is in thatfweet, mild, humbl?
^' and loving Spirit of Jefus, which fpreads its felf,
^' like a Morning Star^ upon the Spirits of good Men,
^^ full of Light and Life. It profits little to know
f^ Ghrill himfelf after theFleih^ but he gives hi$
^^ Spirit to good Men, that fearcheth the deep things
*^ of God, And again : It is but thin airy K/iOW-
^^ ledge, that is got by meer Speculation, which i^
f' ulher'd in by Syllogifms and Demonftrations \ but
^' that which fprings forth from true Goodnefs, i^
^^ 6£/o7£f6t'T/'T«tW-\i2n5cr«§56)f ( as Qn"j^« fpeaketh ) h
^^ brings fuch a Divine Light to theSod^ (ts is more clear
'^ 'and' convincing^ than any Demonflration*
^pojjdey §. IIL That this certain and undoubted MethocJ
mdafaife of the prue Knowledge of God hath been bi ought
mmutfl out of ufe, hath been none of the leaft Devices of
■ '■ • • theDevil, to fecure Mankind to his Kingdom. For
after the Light and' Glory of the Chriflian Religion
iiad prevailed over a good part of the World, and
difpelled the thick Mifts of the Heathenilh Dodlrine
bf the plurality of God's, he that knew there was
ho probability of deluding the World any longer
that way, did then puff Man up with a falfe Know-
ledge of the true God ^ fetting him on work toTeejk:
God the wrong way, and perfwading him^ to be
content with fuch a Knowledge as was of his owii
acquiring^ ' and not qf God's teaching. And this
Device hath proved' tlie piore fuccefsful, becaufe
accommodated to the hatural and corrupt Ipirit
hnd temper of Man, who above all things affeds
10 eralt himfelf ^ in which Exaltation, as God 15
greatly difhoijourcd, fo therein the Devil hath his-
l^nd \ wliois hot anxious how riiuch God is acknow-
fedged in* words, provided' himfelf be but always
'^^■•■. -' • ' ■ ^ . , ' ^ - . , . ., •• |erv€d|
^ apf 3ittauett ate ^twUticn. 25
ferved^ he matters not how great and high Spe-
culations the natural Man entertains of God, fa
lor% as he lerves his Lufls and PaiTiofiS, and is obe-
dieiit to hh evil Suggeftions and Teniptations.
Thm Chrifti^nity is become an Ait, acquired 'y^J chnflianity
Jiurnane Science and induilry., as any other Art or is tcccme an
Science is ^ and Men h^ve not only afTumed unto f^i^f^'^
tlicmfelves tue name of Chriflians^ but even have marAa-
procured to b? eHecined asMaJfers of C^jrlfiiamty^hy S/rvf
certain Artificial Tricks, tho"' altogether Strangers
xo the Spirit and Life of Jefus. But if we ihall
make a right Definition of a Chnfila??^ according to
the Scripture, videlicet^ That he is one^ that hath the
Spirit-, md is led by it-, How many Chrifiians^ yea,
and of thefe great Maflers and Dolors of Chrifiiani-
ty^ ^o accounted, fhall we juftly diveft of that No-
We 'Tide?
If then fuch as have all the other Means of Know-
ledge, and are fufficiently Learned therein, w^hether
it be the Letter of the Scripture, the Traditions of
ChurchtsV the Vv^^orks of Creation and Providence,
whence tliey are able to deduce ftrong and undeni-
able Arguments (which may be true in themfelves)
are not yet to be efteemed Chriftians^ according to the
certain and infallible Definition above-mentioned:
And >i the inward and immediate Revelation of
jGod's Spirit in the Heart, in fuch as have been
altogether ignorant of fome, and but very little
skilled in others, of thefe means of attaining Know-
ledge, hath brought them to Salvation; then it will ^y gg^^i^^
neceflarily and evidently follow, That Inivard and thn is the
immediate Revelation, is the only fure and certain jldgl^^^'
Way to attain the true and faving Knowledge of G<7rf.
,God.
But the firfl is tru^ : Therefore the laft.
Now as this Argument doth very flrongly con-
clude for this way of Knowledge, and againft fuch
as deny it ; fo herein it is the more confiderable,
|)ec^ufe the Propofitions, from which it is deduced,
'"■■•' ' are
25 PROPOSITION 11.
are fo clear, that our very Adverfaries cannot deny
them. For, as to the firll, it is acknowledged, that
many learned Men may be, and have been, damn-
ed. And as to the fecond, who will deny but ma-
ny illiterate Men may be, and are, faved ? Nor dare
any affirm, that none come to the Knowledge of
God and Salvation, by the inward Pvcvelation of the
Spirit, without thefe other outward Means \ unlefs
nmI^^Sc! ^h^y ^^ ^^^^ ^^ ^^^^5 ^^ ^^ exclude Ahel^ Seth^Noahy
injianccd' Abraham^ Job^ and all the holy Patriarchs, from true
Knowledge and Salvation.
§. IV. I would however not be underftood, as if
hereby I excluded thofeother Means of Knowledge,
from any ufe or fervice to Man ^ it is far from mc
fo to judge, as in the next Propofition, concerning
the Scri^mres^ fhall more plainly appear. The Que-
llion is not, what may be profitable or helpful,
hut what is abfolutely necellary. Many things may
contribute to further a Work, which yet are not
that main thing that makes the work go on.
The Sum then of what is faid, amounts to this.
That where the true Inward Knowledge of God is,
through the Revelation of his Spirit, there is all ^
neither is there any abfolute neceflity of any other.
But where the belt, higheil, and mod profound
Knowledge is, without this there is nothing, as to
the obtaining the great End of Salvation. This
Truth is very effcdually confirmed by the firft part
of the Propofition it felf, which in few words con;-
prehendeth divers unqueftionable Arguments, which
Tihall in brief fhbfume.
|. Firfl:, That there is no Knowledge of the father hnt
by the Son,
II. Secondly, That there is no Knowledge of the Son but
by the Spirit,
in. Thirdly, That by the Spirit God hath always revealed
him felf to his Children,
IVo Fourthly, That thefe Revelations were the formal
OhjeU of the Saints Faith,
And
at Imttie&tate Eeuelation. 27
And Laftly, That the fame continueth to he the Ob- V.
jeEt of the Saints Faith to this day.
Of each of thefe I fhall fpeak a little particularly,
and then proceed to the latter part.
§. V. As ro the firft, viTL. That there is no know- Affgrt. i,
ledge of the Father hit by the Son^ it will not need much Traved,
probation, be;iig -ouaccd upon the plain words of
Scripture, and v :he"efore a ^tmedinm to draw the
reft of our Ailertions from.
For the infinite and moil wife God, who is the Fonn^
dation^ Root and Sfrmg of SiWOperati o?7^ hath wrought
all things by his Eternal Word and Son. This is fV^johm. 1,2,5
tSlOe^ that wd. in the beginning with God^ and was
Codj by wh: -v all thif^gs were rnade^ and mthont whom
wa6 no": any tioirig made that was made. This is that ^e^
fm Chrifij by whom God created all things^ by whom^ and ^-^^' 3- 9'
for whcTty all things were created^ that are in Heaven and
in Eanh^ 'ui.fible and invifihle^ whether they be Thrones^
or Duminlo?TS^ or Principalities^ or Powers^ Col. I. 1 5.
Who therefore is called, The firft born of every Crea-
tnre^ Col i. 15. As then, that infi^nite and incom-
prehenfibleFoUxitain of Life and Motion, operateth
in the Creatures, by his own Eternal Word and
Power ^ fo no Creature has accefs again unto him,
but m and by the Son, according to his own ex-
prefs words. No Man knoweth the Father^ but the Sony
and he to whom the Son will reveal him^ Matth. 1 1 .27*
JL.uke TO. 22. And again, hehimfelf faith, I am the
Way J the Truths and the Life : No Man cometh nnto
the Father bm by me^ John 14. 6, '•
Hence he is fitly called, 71?^ Mediator betwixt
God and M.tn : For having been with God from all
Eternity, being himfelf God, and alfo in time par-
taking >f tiie Nature of Man \ through kirn is the
Goodnefs and Love of God convey'd to Mankind,
and by him again Man receiveth and partaketli of
thefe Mercies. • '
Hence is eafily deduced the probation of this firft
^fiertion, thus;
,, If
28 PROPOSITION II.
If no Man know&th the Father but the Son, and
he to whom the Son will reveal him ^ then there is
no knowledge of the Father, but by the Son,
But, no Man knoweth the Father but the Son.
Therefore, there is no knowledge of the Father
but by the Son.
The firfl part of the antecedent are the plain
words of Scripture : The confequence thereof is
undeniable^ except one would fay, that he hath
the knowledge of the Father, while yet he knows
him not, which were an abfurd Repugnance.
Again, If the Son be the Way, the Truth, and
the Life, and that no Man cometh unto the Father
but by him, then there is no knowledge of the Fa-
ther but by the Son.
But the firll is true : Therefore the laft. %^
The antecedent are the very Scripture words, '?
The confequence is very evident : For how can any
know a thing who ufeth not the way, without
which it is not knowable ? But it is already proved >
that there is no other way, but by the Son ^ fo that
wholb ufes not that way cannot know him^^ neither
come unto Iiini.
Jffen, II. §. VI. Having then laid down this firll Princi^
Tfoved. pie, I come to the fecond, vIil, That there is no know-
ledge of the Son but by the Spirit \ or That the Re'Velati-
on of the Son of God^ is by the Spirit,
. Where it is to be noted, that I always fpeak of
the faving, certain and neceflar y Knowledge of God^
which that it cannot be acquired otherways than
by the Spirit, doth alfb appear from many clear
Scriptures. For Jefus Chrift, in and by whom the
Father is revealed, doth alfo reveal himfelf to his
Difciples and Friends, in and by his Spirit ^ as his
manifeflation was fbmetimes outvyard, when he
tellified and witnefled for the Truth in this World,
^nd approved himfelf faithful throughout : So be-
ing now withdrawn, as to the outward Man, he
doth teach and inftrudt Mankind inwardly, by his
^f 3lnimet>iate WitwMion. 29
Own Spirit ^ He ftandeth at the door and knockethy
and whofo heareth his Voice and openethj he comes in to
fuch, Rev, 3. 20. Of this Revelation of Chrill m
him, Tad i])eaketh, Gal. i. id. in which he pla- •
ceth the excellency of his Miniflry, and the cer-
tainty of his Galling. And the Promife of Chrilt
to his Difciples, Lo^ I am with yon to the end of the
Worlds confirmeth the fame thing ^ for this is an
inward Prefence and Spiritual, as all acknowledge :
But what relates hereto will again occur. I (hall
deduce the Proof of this Propofition from two itia-
nifelt places of Scripture : The firll is, i Cor, 2.1 1.
12. What Man knoweth the things of a Man^ favethe ^^^^ *
Sprit of a Man which is in him f Even fo the things of
God knoweth no Man^ bnt the Spirit of God, Now
we have received not the Spirit of the World^ bm the
Spirit which is of God^ that we might know the things
which are freely given m of God. The Apoftlein the ^^^ Things
verfes before, fpeaking of the wonderful things iL^nbyTh^e
which are prepared for the Saints, after he hath -^P^^'t of
declared that the natural Man cannot reach them, ^"^^^ '
adds, that They are revealed by the Spirit ofGod^ verf^p,
10. giving this reafon, ¥or the Spirit fearcheth all things^
even the deep things of God. And then he brin^eth
in the comparifon, in the verfes above mentioned,
very apt, and anfwerable to our Purpole and Do-
ftrine, that as the things of a Man are only known by
the Spirit of Man -^ fo the things of God are only known
by the Spirit of God: That is, that as nothing below
the Spirit of Man ( as the Spirit of Brutes, or any
other Creatures) can properly reach unto, or
comprehend the things of a Man, as being of a
nobler and higher Nature ^ fo neither can the
Spirit of Man, or the natural Man, as the Apoftle,
in the 14th verfe fubfumes, receive, nor difceni
the things of God, or the things that are Spiritual,
as being alfo of a higher Nature ^ which the Apoille
himfelf gives for the reafon, Taying, Neither can he
hno^ them^ becanfe they an Spiritually difcerned. So
that
30 PROPOSITION II.
that, the Apoftles words being reduced to an Ar-
gument, do very well prove the matter under De-
bate, thus : .
If that which appertained! properly to Man, can-
not be difcerned by any lower or bafer Principle,
than the Spirit of Man ^ then cannot thefe things,
that properly relate unto God and Chrifl, be
known or difcerned by any lower or bafer thing,
than the Spirit of God and Chrilt,
But the Firfl is true : Therefore alfo the Second.
The whole flrength of the Argument is contain*
ed in the ApoMe's words before-mentioned ^ which
therefore being granted, I Ihall proceed to deduce a
lecond Argument, thus :
That wTiich is Spiritual, can only be known and
difcerned by the Spirit of God.
But the Revelation of Jefus Chrift, and the true
and faving Knowledge of him., is Spiritual :
Therefore the Revelation of Jefus Chrifl, and
the true and faving Knowledge of him, can on-
ly be known and difcerned by the Spirit of
God.
f TT The other Scripture is alfo a Saying of the fame
No Man can Apoftle, I Cor. 12. 3. No Man canfay^ that Jefus is
eau fefm the Lord^ but by the Holy Ghoft, The Scripture,
Lord, &c. ^hich is full ofTruth, and anfwereth full well to
theinlightened llnderltanding of the fpiritual and
real Chriilian, may perhaps prove very ilrange to
the carnal and pretended Follower of Chrift, by
whom'perhaps it hath not been fo diligently re-
marked. Here the Apoftle doth fo much require
the Holy Spirit in the things that relate to a Chri-
ftian, that he pofitively avers, we cannot fo much
as affirm Jefus to be the Lord without tt ^ which infi-
spirituai i^^ates uo Icfs, than that the fpiritual Truths of
Truths are the Gofpel are as Lyes in the Mouths of carnal and un-
V/lIr^r fpiritual M en -^ for tho' in themfelves they be true, yet
Men, are they not true, as to them, becaufe not known, nor
uttered forth in and by that Principle and Spirit that
ought
jaDf 3mme0fate ETrurlatton. 31
ought to dired the Mind, and aduate it ^ in fuch
things they are no better than tlie counterfeit Re-
prefentations of things in a Comedy ^ neither can it
be more truly and properly called a real and true
Knowledge of God and Chrift, than the adings of
Alexander the Great, and "Jdins C^far^ &c. if now
Tranfaded upon a Stage, might be called truly arid
really their doings, or the Perfons reprefenting
them, might be laid truly and really to have con-
quered Afia^ and overcome Fomfey^ &c.
This Knowledge then of Chrift, which is not by
the Revelation of his own Spirit in the Heart, is ,
no more properly the Knowledge of Chrift, than ^.'^^J^^
tfte Pratling of a Parrot^ which has been taught a a parrot,
few words, may be faid to be the Voice of a Man ^
for as that, or fome other Bird, may be taught to
found or utter forth a rational Sentence, as it hath
learned it by the outward Ear, and not from any
living Principle of Reafon aduating it : So, juifc
fuch is that Knowledge of the things of God, which
the natural and carnal Man hath gathered from the
Words or Writings of Spiritual Men, which are
not true to him, becaufe conceived in the natural
Spirit, and fo brought forth by the wrong Organ,
and not proceeding from the fpiritual Principle j
no more than the words of a Man, acquired by Art,
and brought forth by the Mouth of a Bird, noif
proceeding from a rational Principle, are true,
with efped to the Bird which utters them. Where-
fore from this Scripture I fliall further add this Ar-
gument :
If no Man can fay Jefns is the Lord^ but by the Holy
Ghofi ; then no Man can know '^e[m to be the Lord^
hut by the Holy Ghofi,
But the Firft is true : Therefore the Second.
From this Argument there may be another de-
duced, concluding in the very terras of this AiTer-
tion; Thus,
32
PROPOSITION II.
If no Man can know "je fits to he the Lord^ but by th$
HolyGhoft^ then can there be no certain Knowledge
or Revelation of him, but by the Spirit.
But the Firft is true : Therefore the Second.
AfTert III .^' ^^^* '^^^ ^^^^^ ^^^^? affirmed, is. That by the
Trffved. ' Spirit God always revealed himfelf to his Children,
For making appear the Truth of this Allertion,
it will be but needful to confider God's manifefling
himfelf towards, and in relation to his Creatures,
fi'om the beginning, which refolves it felf always
herein. The firft ftep of all is afcribed hereunto
by Mofes^ Gen. i . 2. And the Spirit of God moved
HVon the Face of the Waters, I think it will not be
denied, that Gods Converfe with Man, all along
from Adam to Mofes^^ was by the Immediate Mani-
rhat Reve- feftatiou of his Spirit : And afterwards, through
^^^'<J«.^^^^^ the whole Trad of the Law, he fpaketohis Chil-
c5^i/'^'^ dren no otherways^ which, as it naturally f>ilow-
eth from the Principles above proved, fo it cannot
be denied, by fuch as acknowledge the Scriptures
of Truth to have been written by the Infpirati-
on of the Holy Ghoft : For thefe writings, from
Mofes to Malachy^ do declare that during all that
time, God revealed himfelf to his Children, by
his Spirit.
Obje£l. But if any will Objed, That after the Dif^enfation
of the Lavo^ God's method of Speaking was altered,
Anfw. ^ I Anfwer : BV/, That God fpake always imme-
diately to the "fews^ in that he fpake always imme-
diately to the H^gh-Prieft^ from betwixt the Che-
Sdnaum riihims ^ who, when he entered into the Holy of
smaorum. j^^i'^^^ returning, did relate to the whole People
the Voice and Will of God, there immediately re-
vealed. So that this immediate Speaking never ceas'd
in any Age.
Secondly^ From this immediate Fellowfliip were
none fhut out, who earneftly fought after, and
waited for it-, in that many, belides the High^
Triefty who were not fo much as of the kindred of
Levi^
■jjS^
iS)l JfimxtMntt Eetjelatitn* 33
Zm, nor of the Prophets, did receive it and fpeak
from it ^ as it is written, Ntimb. 1 1. 25. where the
Spirit is faid to have refted upon the fevmty Elders -^ None Mt
which Spirit alfo reached unto two that were not f^l {^"^
in the Tabernacle, but in the Camp \ whom when diatc fh^
fome would have forbidden, Mofss would not, but ''^^^^•
rejoyced, wifliing that all the Lord's Feople were Prophet Sy
and that he vpoidd put hi^ Spirit upon them^ verf. 29.
This is alfo confirmed Neh, 9. Where the Elders
of the People, after their return from Captivity,
when they began to iandifie themfelves by Falling
and Prayer ^ in which, numbering up the many Mer-
cies of God towards their Fathers, they fay, verf.
20. Thon gaveft alfo th}i good Spirit h infirud; them ;
and verf! 30. Tet many Tears didft thou forbear^ and
teftifie againft them by thy Spirit in thy Prophets. Many
are the Sayings of Spiritual David^ to this purpofe,
as Pfalm 51.11,12. Take not thy holy Spirit from me j
•uphold me with thy free Spirit. Plalm 1 39. 7. Whither
pull J go from thy Spirit ^ Hereunto doth the Pro-
phet Ifaiah afcribe the credit of his Tellimony,
iaying, chap. 48. v. 16". And now the Lord God and
his Spirit hath fent me. And that God revealed him-
felf 'to his Children under the New Teilament, to
wit, to the Apoftles, Evangelills, and Primitive
Difciples, is confefled by all. How far now this
yet continueth, and is to be expeded, comes here-
after to be fpoken to.
§. VIII. The fourth thing affirmed, is, that thtfe j^ffct^Vf,
Revelations were the ObjetJ of the Saints Faith of old.
This will eafily appear by the definition of Faith, Prov»d.
and conlidering what its Objed is : For which we
ihall not dive into the ci>rious and various Notions
of the School-Men, birt flay in the plain and poii-
tive words of the Apoflle Pad^ who, Heb. 11. de-.
fcribes it two ways. Fatth (faith he) u the Subfiance pf^^fpakh
of things hoped for ^ and the Evidence of things not feen : iei
Which, as the Apoille illuflrateth it in the fame
Chapter by many Examples, is no other but- a firta
D and
34 PROPOSITION IL
and certain Belief of the Mind, whereby it reflethj.
and in a fenfe fojfejfeth the Subftance of fome things,
hoped for, through its Confidence in the Promife
of God : And thus the Soul hath a moll firm Evi-
dence, by its Faith, of things not yet feen nor come
to pafs. The Objeft of this Faith, is the Promife,
Wordy Or Teftimony of God, fpeaking in the Mind.
Hence it hath been generally affirmed. That the
Objed of Fakli is Deus Loquens^ &c. that is, God
S^eakitjgy &c. Which is alfo manifell from all thofe
Examples, deduced by the Apoftle throughout that
whole Chapter, whofe Faith was foHnded neither
upon any outward Teftimoay, nor upon the Voice
or Writing af Man^ but upon the Revelation of
God's Will, manifeft unto them, and in them ^ as,
in theExampleof iVJ?^/?, ver.7. thus, ByFaith^Od^i
being warned of God^ of things not feen oa yet^ moved
with fear^ frepared an Ark to the faving of his Honfe \
hy the which he condemned the World, and became Heir
of the Righteoufnefs which is by Faith* What was here
Noah'if tlie Objed of Noah's Faith, but God fpeaking unto>
Faith, |jjj^> j^g l^^j j^Qj. the Writings nor Prophefyings of
any going before, nor yet the Concurrence of any
Church or People, to ftrengthen him ; and yet his
Faith in the Word, by which he contradicted the
whole World, faved him and his Houfe. Of which
^^[^^^^h alfo Abraham is let forth as a lingular Example, be-
^'^^ ' ing therefore called the Father of the Faithfiil, wha
is laid againft hope to have believed in hope ', in that he
not only willingly forfook his Father's Country, not
Jknovving whither he went v i^ that he believed con-
cerning the coming of Ifaac, though contrary ta
natural probability ^ but above all, in that here-
fufed not to offer him up, not doubting but God
was able to raife him from the Dead *, of w]^pm "
it is laid, That in Ifaac Jljall thy Seed be called. And
lafb of all, In that he relied in the Promife, that his
Seed fhould pofTefs the Land, wherein himfelf was
but a Pilgrim, and which to them wa$ not to be
fulfilled
fulfilled while divers Ages after. The Object of
j4braham\¥aitii^ in all this, was no Other, but in-
ward and immediate Revelation, or God lignifyiiig
his Will unto him inwardly and immediately by his
Spirit.
But becaufe, in this part of tfie Prdpofition, w6
jnade alfo mentbn of external Voices, Appearances
and Dreams in the Alternative, I think alfo fit tQ
Ipeak hereof, what in that reiped, may be objtdt*
kd'j to wit, ^ ,
That thofcj who fomd their Faith now Hfon Immediate ObjeS'i
knd ObjeEiive Revelation^ ought to have alfo omward
F'oices or VifionSy Dreams or jAvfearances for it.
It is not denied, but God made ufe of the Mini- Anfw,
ftry of Angels, who in the appearance of Men, ^^^ j^.^.^
fpake outwardly to the Saints of old, and that htfi/yofAn-
did alfo reveal fome things to them in Dreams and fj^'f^l^^
Vilions i) none of which wc will affirm to be ceafed, %pZrance
fo as to limit the Power and Liberty of God, in ^{,^2/r
inanifefting himfelf towards his Children. But of cid!'
while we are confldering the Objed of Faith, we
inuft not flick to that whii^h is but Cireumftantialiy
and Accidentally fo, but to that which is Univer-
fally and Subftantially fb.
Next again^ We mufl diftinguifh betwixt that
ivhich in it felf is fubjed to doubt and delufion^
and therefore is received for and becaufe of ano-^*
ther^ and that which is not fubjed to any doubt^
but is received limply for, and becaufe of its felf,
as being Prima Feritas^ the vrry Pirfl and Original
Truth. Let us then confider how, or how far thefe ...
outward Voices, Appearances and Dreams, were the Riv?Udm
Objedof the Saints Faith: Was it becaufe t\'^ty ^^yif^^^
were limply Voices, Appearances or Dreams ? Nay
Certainly, we know, and they were not ignorant,,
that the Devi] can form a found of words, and
convey it to the outward Ear ^ that he can eafily
deceive the outward Senfes, by making things to
appear, that are not. Yea, do we not fee by daily
D 2 E^-^^perienee^
3£ PROPOSITION 11.
Experience, that the Jnggkrs and Moumehanks can
do as much as ail that by their Legerdemain ? God.
forbid then, that the Saints Faith fhould be founded
upon fo fallacious a Foundation, as Man's outward
and fallible Senfes. What made them then give
credit to thefe Vifions ? Certainly nothing elfe, but
the fecretTeflimony of God's Spirit in their Hearts,
afliiring them that the Voices, Dreams andVifions
were of and from God. Ahraham believed the
Angels ^ but who told him that thefe M«n were
Angels ? We mull not think his Faith then was
built upon his outward Senfes ^ but proceeded from
the fecret Perfwalion of God's Spirit in his Heart.
This then mufl needs be acknowledged to be ori-
ginally and principally the Objed of the Saints
Faith", without which there is no true and certain
Faith, and by which many times Faith is begotten
and fbiengthened, without any of thefe outward or
viiible Helps ^ as we may obferve in many Paflages
of the Holy Scripture, where it is only mentioned.
And God faid^ &c. And the Word of the Lord came
unto fucli and fuch, [ay'wg^ &c.
©bjed. But if any one Ihould pertinacioufly affirm, 71?^^
this did import an omvoard aiidihle Koice to the Carnal
Ear.
Anfw. I would gladly know, what other Argument llich
. . a one could bring for this his Affirmation, faving
JpeJi'tTthe hJ^ own fimple Conjedure. It is faid indeed, the
f pi ritual Spirit witnejfeth with our fpirit ^ but not to our OUt-
fhemVard. Ward Ears, Rom. 8. \6. And feeing the Spirit of
God is within us, and not without us only, it fpeaks
to our fpiritual, and not to our Bodily Ear. ^ There-
fore I fee no reafon, where it's fo often faid in Scrip-
ture, The Spirit faid ^ moved^ hinder ed^ called ^\\c\\ OF
fuch a one, to do or forbear fuch or fuch a thing,
that any have to conclude, that this v/as not an
Inward Voice to the Ear of the Soul, rather than
an outward Voice to the bodily Eoir. If any be
othcrwifc minded, let them, if they can, produce
their
j©f 3linmeDtate l&tuMion,
■31
their Arguments, and we may further confider of
tkera.
From all then which is above declared, J fhall
deduce an Argument, to conclude th€ Probation of
this AfTertion, thus :
That which any one firmly believes, as the groimd
and foundation of his Hope.in God,and Life Eternal,
is the formalObjed of his Faith.
But the inward and immediate Revelation of
God's Spirit, Ipeaking in and unto the Saints, was '
'by them believed, as the ground and foundation of
their Hope in God, and Life Eternal.
Therefore thefe inward and immediate Revela-
tions were the formal Objed of their Faith.
§. IX. That which now cometh under Debate, is, j/fert,. V»
what we allerted in the lall place, to wit, Thar the Proved,
fame contlriHeth to he the ObjeEi of the Saims Faith umo
this day. Many will agree to what we have faid
before, who differ from us herein.
There is neverthelefs a very firm Argument con-
firming the Truth of this AfTertion, included in the
Fropofition it ielf, to wit. That the Objeti of the
Saints Faith is the fame in all Ages ^ though held forth
under drivers Adminiftrations, Which I ihall reduce
to an Argument, and prove thus :
Firfl, Where the Faith is one^ the Ohje^ of the Faitb
is one.
But the Faith is one : Therefore^ &C.
That the Faith is one, is the exprefs v/ords of
the Apoflle, Efh, 4. 5. who placeth the one Faith
with the one God\ importing no lefs than, that to
affirm two Faiths^ is as abfurd as to affirm two Gods,
Moreover, if the Faith of the Ancients were not
one and the fame with ours,;.^. agreeing in Subilance
therewith, and receiving the fame definition, it had
been impertinent for the Apofble, Heb. 1 1. to have
illuflrated the dcFniition of our Faith, by the Ex- ^'^^^ahk of
amples of that of the Ancients, or to go aboiu: to[)'uh^fa^i
move us by the example of Ahrabamj if Ahahi7m\^khL-i,
D 3 Faith
38 PROPOSITION IL ^
Faith were different in nature from ours. Nor doth
hence any difference arife, becaufe they believed iii
Chrift, with refped: to his appearance outwardly as
future ^ and we, as already appeared : For, neither
.did they then fo believe in him to come, as not to
feel hini prefent with them, §nd witnefs him near j
feeing the ApoHle iaith, Th^y all drank of that f^iri^
fnal Rock which followed them^ which Rock woi Chrifi*
Nor do v;e fo believe corjcerning his appearance
pall, as not alfo to feel and know him prefent with
^, and to jeed Hvon him ^ except Chrifi ( faith the
Apoille ) be in yoit^ ye 4re Reprobates ^ fo that both
pur Faith is one) terminating in one and the lame
jhing. And as to the other part or confequence of
the Antecedent *, to wit^ Tljat the QbjeB is one^ wher^
\he Faith is one ^ the Apollle alfo proveth it, in th©
forecited Chapter, where he niakes all the Wor-
thies of old Examples to us. Now wherein are
they imitable, but becaufe they believed in God ?
And y/hat was the Objed of their Faith, but in^
ward and immediate Revelation, as we have beforf
proved? Their Example can be no ways applicable
to us,^ except we believe in God, as they did ^ that'
js, by the fame Objed. The. Apoftle clears this
yet further by his own Example, Gal. t . v6, where
}ie faith, So foon as Chrifi xpoi revealed in him^ he con*-
fidted not with FleJJ} and Bloody but forthwith believed
'fwd obeyed. The'fame Apollle, Heb. 1 3. 7, 8. where
he exhorreth the Hebrews to follow the Faith of th$
Elders, adds this realbn, Confidering the end of theiY
ponverfation^Jefiis Chrifi^ the fame to dayjy^Jlerday^ and
for ever -: Hereby notably infiiMiating, that in the Ob*
i^d there is no alteration.
If any now objed the Viverfity of Adminifiration ?
lanrvvervTliatalterethnotat all theObje^t: for
the fame Apollle menpioning this Diverlity three
times, i Cor, 12. 4, 5,^^. centereth always in the
fame Objed ^ the fai?ie Spirit^ the fame Lord, the
fhmc God. ;' ■ \ \
But
jLt gmnietiiate Ernetation. 39^
But further, if the Objeft of Faith were not one
and the fame, both to us and to them, then it would
follow, that we were to know God fome other way,
than by the Spirit.
But this were abfurd : Therefore, &c.
Laflly, This is molt firmly proved from a com-
mon and received Maxim of the School-men, to
wit, Omnls aSttis fiecificamr ab objeSio^ Every Aft is
Ipecified from its Objeft : From which (if it be
true, as they acknowledge; though for the fake of
many, I fhall not recur to this Argument, as being
too Nice and Scholaftick *, neither lay I much flrefs
upon thofe kind of things, as being that which com-
mends not the Simplicity of the Gofpel ) If the
OhjeB were different^ then the Faith would be different
aljo.
Such as deny this Propofition now a-days, ufe
here a difHnftion •, granting, that God is to be known
by his Spirit ; but again denying, that it is Immediate
or Inwardy bat in and by the Scriftares^ in which the
mind of the Spirit (as they fay) being fully and amply
Exprejfedy we are thereby to know Gody and be led in
^tl things.
As to the Negative of this Aflertion, That the
Scriptures are not.fufficient, neither were ever ap-
pointed to be the adequate and only Rule, nor yet
can guide or direft a Chrillian, in all thofe things
that are needful for him to know, we fhall leave
that to the next Propofition to be examined. What
is proper in this place to bq proved, is, That Chrl-
fiians now are to he led inwardly and immediately by
the Spirit of God-, even in the fame Manner ( thougli
it befall not to many to be led in the fame Meafure)
as the Saints were Cf old.
' §. X. I fhall prove this by divers Arguments, ^f^^'^'^^s
and firft from the Promife of Chrift in thefe words, tl'ied'hythe
jfohn 14. Id. j4nd I mil pray the Father^ and he r?;// ^I'/m,//! rb^
give yoH another Comforter^ that he may abide with you ^ThSHrJ
for ever, Verf! x^. Even the Spirit ofTrmh-^ wham^f<^<i* ,/
D 4 f te
40 PROPOSITION IL
the V/orld cannot receive^ hecaufe it feeth him mt^ nei^
thsr knoweth him \ but ye kmw him, fer he dwelleth with
yon^ and jhall he in you. Again, verf. 2(5. But th^
Comforter^ which is the Holy Ghofi^ whom the Father
will fend in my Name^ he fiall teach you all things^ and
bring all things to your Remembrance y and 16^. 13. Buf
when the Spirit of Truth jhall come^ he jliall lead you
into all Truth ; for he jhall not fpeak of himfelf \ but
whatfoever he jhall hear^ he jhall ffeak^ and jhall de-
clare unto you things to come. We have here firlt,
who this is, and that is divers ways exprefled, to
wit, The Cgmjorterj the Spirit of Truths the Holy
phofi^ the Sent of the Father in the Name ofChrifi. Ana
hereby is fufficiently proved the fotcifhnefs of
thofe Sociniansj and other carnal Chriftians, who
neither know nor acknowledge any internal Spirit
or Power, bnt that which is meerly Natural, by
which they fufficiently declare themfelves to be of
the World, who cannot receive th^ Spirit, be-
caufe they neither fee him, nor know him. Second-
ly^ Where this Spirit is to be, He dwelleth with you j
andfnallbe in you. And, Thirdly^ What hisWorJc
is, He jhall teach you all things^ and bring all things
to your Rc^v^--':^-''^^ce^ and guide you into all Truth^
otiery T. . ^^ ^^ ^^^^ ^'^/^ ^^^^ ^^ acknowledge that there
Irho isthifis nothing elfe underftood, than what the plain
comfonerl words figiiifiC : which is alfo evident by many o-
ther places of Scripture, that will hereafter occur ^
neither do I fee, how fuch as affirm otherways,
can avoid Blaiphemy : For, if the Comfortery the
Holy Ghoj}^ and Spirit of Truths be all one with the
Scriptures, then it will follow that the Scriptures
are God, feeing it is true that the Holy Ghoft is
c^i^qu^ God. If thefe Mens Reafoning might take place,
cesfrom the wherevcf* the spirit is mentioned, in relation to the
//v/^/ t;fr Ss"^ts, thereby might be truly and properly un-
\<cYiptures derllood the Scriptures : Which, what a non-fenfir
^m^' cal Moafter it would make of thp Chrillian Reli-
gion,:
fl)f gmineMate Eruelation*
4t
gioii, will ealily appear to all Men. As where it
isfaid, A Manifeftation of the Spirit is given to every
Man to f refit withall'^ it might be rendred thus,
A Manifcflation of the Scriptnres is given to every
Man to profit withal ^ what notable Senfe this
would make, and what a curious Interpretation^
let us confider by the fequel of the fame chapter,
I Cor, 1 2. p, 10, II. To another the Gifts of Healing
by the farhe Spirit ; to another the working of Mira-
cles^ &c. But all th^fe worketh that one and the felf
fam^ Spirit^ dividing to every Man fever ally as he wiL
What would now thefe great Mafters of Reaibn,
ISocinians^ judge, if we fhould place the Scriptures
here inllead of the Spirit f Would it anfwer their
Reafon, which is the great Guide of their Faith ?
Would it be good and found Reafon in their Logi-
cal Schools^ to aiErm that the Scripture divideth
feverally, as it will, and giveth to fome the Gift of
fieding^ to others the working of Miracles .<* If then
this Spirit, a Manifeftation whereof is given to
every Man to profit withal, be no other than that
Spirit of Truths before-mentioned, which gnideth into
all Truth ^ this Spirit of Truth cannot be the Scrip-
ture. ^ I could infer an Hundred more Abfurdities
.of this kind, upon this fottifh Opinion ^ but what
is faid may fuffice. For even fome of themfelves,
being at times forgetful, or afhamed of their own
Doftrine, do acknowledge, that the Spirit of God
is another thing, and diflind from the Scriptures,
to Guide and Influence the Saints.
^ Secondly^ That this Spirit is inward, in my opi- ^^^y ^^*
nion, needs no Interpretation, or Commentary, ^^f****
He dwelleth with you^ and (hall be in you. This in^
dwelling of the Spirit in the Saints, as it is a thing
mofl needful to be known and believed \ fo is it as
poiitiv^ly alTerted in the Scripture, as any thing elfe
can be. If fo %e that the Spirit of God dweM in you^
feith the Appille to the Romans^ chap. 8. p. and a-
gain, Know ye not that your fody is the Temple of the Holy
Chofi^
4^ PROPOSITION n. _
Ghofi, I Cor.5. 1 p. Jtnd that the Sflrit of God dwelleth
in yoH ? I Cor. 3. i5» Without this, the Apoftle rec-
koneth no Man a Chriftian. If any Man (faith he)
han;e not the Sprit of Chrift^ he is none of his. Thele
words immediately follow thofe above-mentioned,
out of the Epiftle to the Romans^ But ye are not in
theBefh^ if fo be the Spirit of God dweil in you. The
l^bffl'ht Context of v/hich fbeweth, that the Apoftle rec-
»ain Token koneth it the main token of a Chriftian, both po-
tfaQhrifit- fitively and negatively : For in the former Verles,
he Iheweth how the carnal Mind is Enmity again fi
Gady and that fuch as are in the Flefh^ cannot fleafe
him. Where fubfiiming, he adds, concerning the
Romansy that they are not in the Flejh^ if the Spirit
»f God dwell in them. What is this, but to affirm
that they, in whom the Spirit dwells, are no long-
er in the Flelh, nor of thofe who pleafe not God,
but are become Chriftians indeed ? Again, in the
next verle he concludes negatively, that If any Mart
have not the Spirit of Chrifi^ he is none of his ^ that is,
he is no Chriftiaji. He then that acknowledges
himfelf Ignorant, and a Stranger to the Inward
In-being of the Spirit of Chrifl in his Heart, doth
thereby acknowledge himfelf to be yet in the car-
nal Mind, which is enmity to God ^ to be yet in
the Flefh, where God cannot be pleafed^ and in
ii\ovt ( whatever he may otherways know or be-
lieve of Ghrift, or however much skilled, or ac-
quainted with the Letter of the Holy Scripture)
not yet to be (notwithftanding all that) attained to
the leafl: degree of a Chriftian ; yea, not once to have
embraced the Chriftian Religion. For take but
away the Spirit, and Chriftianity remains no more
Chriftianity, than the dead Carcafs 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 noifbm and ufelefs
thing, however acceptable it hath been, when
adtuai^ed and movod by the Soul. Laftly, What-
foever
Ct 3miw6iate Eexielatton^ 43
foever is Excellent^ whatfoever is Noble^ wkatfoever is
Worthy^ whatfoever is Be fir Me in the Chriftian Faith,
is afcribed to this Sprit ^ without which it could no
more fubfifl, than the outward World wit-hout the
Sun. Hereunto have all true Chriftians in all Ages,
attributed their Strength and Life. It is by this
Spirit, that they avouch themfelves to have been
converted to God, to have been redeemed fronj
the World) to have been flrengthened in their
Weaknefs, comforted in their Afflidions, confirqi7
ed in their Temptations, imboldened va. their Suf-
ferings, and triumphed in ^e midft of all their
Perfecutions. Yea, The Writings of all true Chri-
ftians are full of the great and notable Things, The Great
which they all affirm themfelves to have done, by ^j^^/^j/"^
the Power, and Virtue, and Efficacy of the Spirit have been
of God working in them. It is the Spirit that qmck- f^f^^^p^^'
^neth^ Johnd. 63. It was the Spirit that gave them the spirit in
Vtterance^ Ads 2. 4. It was the Spirit by which Ste- ^^ -^^^*
fhen {pake. That the Jews were not able to refifi^ Adls
6, 10. It is fuch as walk after the Spirit that receive
'no Condemnation^ Rom. 8. i. It is the Law of the Spl^
rit that makes free, verf. 2. It is by the Spirit of God
dwelling In us^ that we are redeemed from the Flejhy
^ndfrom the carnal Mlnd^ verf. 9. It is the Spirit of
Chrlf dwelling In us, that qptlckeneth onr mortal Bodies^
verf. IT. It is through this Spirit, that the deeds of
the Body are mortified, and Life obtained, verf. 1 3.
It is by this Spirit^ that we are adopted, and cry
ABBA Father, verf. 15. It is this Spirit, that hear-
eth vrltnefs with oitr fplrit, that we are the Children
of God, ver£ 1(5. It is this Spirit, that helpeth our In-
firmltles, and maketh Intercejfion for its, with Groan-
ings which cannot be uttered, ver. 25. It is by this
Spirit, that the glorious Things which God hath
laid up for us, which neither outward Ear hath heard^
nor outward Eye hath feen, nor the Heart of Man con-
ceived iDy all his reafonings, are revealed unto us,
'I Cor. z.c^, 10. It is by this Spirit, thaXj both Wlfdom
and
44 P R O P O S IT ION II.
and Knowledge^ and Faith^^ and Miracles^ and Tonguesy
^nd Profhectes, are obtained, i Cor. 12. 8, p, 10.
, It is by this Sfim^ that we are all Baptiz^ed into one
Body^ verf. 1 3. In ftiort, what thing relating to
the Salvation of the Soul, and to the Life of a
Chriftian, is rightly performed, or effedually ob-
tained without it? And what Ihall I more fay ? For
the time would fail me, to tell of all thofe things,
which the Holy Men of Old have declared ^ and
the Saints of this day, do witnefs themfelves to
enjoy, by the Virtue and Power of this Sfirit
dwelling m them. Truly my Paper could not contain
thofe many Teftimonies, whereby this Truth is
confirmed^ wherefore beiides what is above-men-
tioned out of the Fathers, whom all pretend to
Reverence, and thofe of Luther and MeUn^hon^ I
fhall deduce yet one obfervable Tellimony out of
Cdvin^ becaufe not a few of the followers of his
Doftrine do refufe and deride ( and that as it is to
be feared, becaufe of their own Non-experience
thereof) this way of the Spirit's In-dwelling, as
uncertain and dangerous \ that fo, if neither the
Tellimony of the Scripture, nor the Sayings of o-
thers, nor right Reafon can move them, they may
at leaft be reproved by the Words of their own Ma-
Iter, who faith in the third Book of his Inftitutions,
C?/7. 2.onthiswife:
CzWxTiofty "-^But they alledge^ it is a bold Prefmnption for any
%7%?rifs'^ f/7 pretend to an undoubted Knowledge of God's Will ^
^in-dweiiinB " whlch (faith he) I ihould grant unto them, if we
//J m. u n^ould afcribe fo much to our felves, as to fubjed:
" the incomprehenfible Counfel of God to the rafh-
" nefs of our Underflandiugs. But while we fimply
*' fay, with Pad^ that we have received not the Spirit
*' of this Worlds but the Spirit which is of God '^ by
" whofe Teaching we know thofe things that are
" given IIS of God : Wliat can they prate againft
" it, wirhont reproaching the Spirit of God? For
^^ if it be a horrible Sacriledge to accufc any Re-,
'^ vclatioa
fl)f 3|mmt&iate iRgt^etatton. 4£
*' velation coming from him, either of a Lye, of
'* Uncertainty or Ambiguity, in aflerting its Cer-
*' tainty, wherein do we oflend ? But they cry out,
'' That it is not withont great Temerity^ that we dare
*' fo boafl of the Spirit of Chrifi. Who would believe
*^ that the Sottifhnefs of thefe Men were fo great,
" who would be elleemed the Mailers of the World,
*^ that they Ihould fb fail in the firfl Principles of
*' Religion ? Verily I could not believe it, if their
*' own Writings did not teftifie fo much. Pad ac-
*^ counts thole the Sons of God^ who are aEied by the
« Spirit of God '^ but thefe will have the Children of
'^ God aded by their own fpirits, without the Spi-
'^ rit of God. He will have us call God Father^ the
'^ Spirit didating that term unto us, which only
*' can witnefs to our fpirits, that we are the Sons
<■*- of God. Thefe, though they ceafe not to call
*' upon God, do neverthelefs demit the Spirit, by
*^ whofe guiding he is rightly to be called upon,
*' He denies them to be the Sons ofGodj or the 5er-
*' vants of Chrift^ who are not led by his Spirit ;
" but thefe feign a Chriftianity that needs not the
*' Spirit of Chrifl. He makes no Hope of the blef-
*' fed Refurreciion^ unlefs we feel the Spirit refiding
" in us \ but thefe feign a Hope without any fuch
" a feeling-, but perhaps they will anfwer, that they
" deny not but that it is neceflary to have it, only
'^ of modelly and humility we ought co deny and
'^ not acknowledge it. What means he then, when
*' he commands the Corinthians to Try themjelvesy if
'^ they be in the Faith ^ to Examine themfehes^ whe-
*' ther they have Ghrift, whom W'hofoever acknow-
*^ ledges not dwelling in him, is a Reprobate? By
^^ the Spirit which he hath given us^ laith John^ we know
*' that he abideth in m. And what do we then elfe
'^ but call ia queflion Ghrift his Promife, while we
'' would be elteemed the Servants of God, without
*^ his Spirit, v/hich he declared he would pour out up-
'^ on all his ? Seeing thefe things are the firfb grounds
" of
45 PRQPQr.SITIQN IL
" of Piety, it is miferable Blindnefs to accufe Ghri-
Vidt>^Pre' " ^^^^^ ^^ ^^^^^> bccaufc tlicy dare glory of thd
fence chri- " Prcfence of the Spirit ^ without which glorying^
fi^amtynm/? cc chriftianity it felf could not be. But by their
" Example they declare, how truly Chrifl fpake,
'^ faying, That his Spirit was unknown to the
*' World, and that thofe only acknowledge it, with
*' whom it remains. Thus far Cdvin,
If therefore it be fo. Why fhould any be fo fool-'
ilh, as to deny, or fo unwife, as not to feek after this
Spirit, which Chrill hath promifed fhall dwell in
his Children ? They then that do fiappofe the In-
dwelling and Leading of his Spirit to be ceafed,
mult alfo fuppofe Chriftianity to be ceafed, which
cannot fubfift without it,
S^y iliV Thirdly, What the Work cf this Spirit is^ h partly
if^hai is the before fhewn, which Chrift comprifeth in two or
sui-kf^^^ three things. He will gnlde yon into all Trnth ^ He
will teach yon all thingSy and bring all things to your
i^^i^f *:?l' remembrance. Since Chrift hath provided for us fa
good an Infirudor, what need we then lean fo
much to thofe Traditions and Commandments of
Men, wherewith fo many Chriftians have burthened
themfelves ? What need we fet up our own carnat
Ib^ Guide ^^^ corrupt Reafou for a Guide to us, in Matters
fpiritual, as fome will needs do? May it not be
complained of all fuch, as the Lord did of old,
concerning Ifrael^ by the Prophets, "jer, 2.13. For my
people have committed two Evils^ they have forfaken
me J the Fountain of Living Waters y and hewed them oHt
Cifternsy broken Cifterns^ that can hold no Water, Have
not many fopfaken ? Do not many deride and re-'
jed this Inward and Immediate Guide, this Spirity
that leads into all Truth \ and caft up to themfelves-
other ways, broken ways indeed, which have not all
this while brought them out of the Flefh,-nor out of
the World, nor from under the dominion of their
own Lufts, and finful Affedions \ whereby Truth,
which is only rightly learned by this Spirit, is fa
much a Stranger ia the Earth ? FtOi^'
g)f 3mniet>iate Witwlntim. ^ 47
From all then that hath been mentioned, con-
cerning this Promife, and thefe Words of Ghrill, it ^rSS**
will follow, That Chriftians are always to be led ta ood^s
inwardly and immediately by the Spirit of Godp^^*^
dwelling in them ; and that the fame is a ftanding
and perpetual Ordinance, as well to the Church ia
general in all Ages, as to every Individual Member
in particular; as appears from this Argument :
The Promifes or Chrift to hk Children are Tea
and Amerty and cannot fail, but mufl of neceflity
be fulfilled.
But Chrift hath promifed. That the Comforter^ the
Holy Ghfffij the Spirit of Trnth^ Ihall abide with his
Children for ever, Ihall dwell with them, (hall be
ill them, Ihall lead them into all Truth, Iball teach
them all things, and bring all things to their Re-
membrance.
Therefore, The Comforter ^ xht Holy Ghofij the
Spirit of Trmhy his abiding with his Children, &c,
is Tea and Amen^ &c.
Again : No Man is redeemed from the Carnal
Mind, which is at Enmity with God, which is noc
fubjed: to the Law of God, neither can be : No
Man is yet in the Spirit, but in theFlefh, and can-
not pleafe God, except he in whom the Spirit of
God dwells.
But every true Chrittian is (in mea^ljrc) redeemed
from the Carnal Mind, is gathered ouc of the En-
mity, and can be fubjed to the Law of God \ is
out of the Flefh, and in the Spirit, the Spii*it of
God dwelling in him*
Therefore every true Chriftiaa hath the S^Srit
of God dwelling in him.
Again : WJjofoever hath not the Spirit of Chrifiy is
none of his 'y that is, ino Ckild^ noFriendy no DifcipU
of Chrift.
But every true Chriftian is a Child^ a Friendy a
Difciple of Chrift.
Therefore every /true Chriftian hath the Spirit of
Chrift, Mm-c-
48 PROPOSITION IL
Moreover : Wholbever is the Temple of the
Holy Ghofij in him the Spirit of God dwelleth and
abideth.
But every true Chriftian is the Temple of the
JHfoly Ghoft,
Therefore in every true Chriftian the Spirit of
God dwelleth and abideth.
But to conclude : He in whom the Sphit of God
dwelleth, it is not in him a lazy, dumb, ufelefs
thing-, but it moveth, aduateth, governeth, inftrudt-
eth, and teacheth him all things, whatfoever are
needful for him to know, yea, bringeth all things
to his remembrance.
But the Spirit of God dwelleth in every true
Chriftian :
Therefore the Spirit of God leadeth, inftrufteth,
and teacheth every true Chriftian, whatfoever are
needful for him to know.
bjeS:. §• XI. But there are fome that will confefs. That
the Sfirit doth now lead and influence the Saints^ but
that he doth it only SuhjeSii'velyy or in a blind manner .^
by inlightning their Vnder ft andings to under ftand and be^
lleve the Truth delivered in the Scriptures ^ but not at
aH by frefenting thofe Truths to the Mind by tpay of
ObjeBr^ and this they call. Medium incognitum Af-
jentiendi^ as that, of Kfhofe Working a Man is not
fenfible,
yjip. This Opinion, though fomewhat more tolerable
than the former, is neverthelefs not altogether ac-
cording to Truth, neither doth it reach the fulnefs
of it.
r^^ j^ I. Becaufc there be many Truths, which as they
are applicable to particulars, and individuals, and
moft needful to be known by them, are no wife
to be found in the Scripture, as in the following
Propofttion fhall be fliewn.
Belides, the Arguments already adduced do prove^
that the Spirit doth not only Subje^ively help us to
difccrn Truths, el fewhcre delivered, but alio Ob-
jcclive^
apf 3|nmie6<ate Eejdetatton. 49
j>^/w/y prefent thofe Truths to our Minds, tot
that which teacheth me all things, and is given me
lor that end ^ without doubt prefents thofe things
to my mind, which it teacheth me. It is not faid,
It Jhall teach you how to nnderftand thofe things that
are written \ but, It fluill teach you all things. Agaiii^
That which brings all things to my Remernbrancej
inuft needs prefent them by way of Objed *, elfe it
•were improper to fay, It brought then! to my Re-,
inembrance \ but only, that it helpeth to remember
the Objeds brought from elfewhere. . . ,^, ^ ,
, My fecond Argument Ihall be drawn from the Ari. !• -
Hature of the iSIew Covenant ; by which, and thofe
that follow, I fliall prove that we are led by the
{Spirit, both Immediately and Ohjecfively. The Na-
ture of the J^ew Covenant is exprefled in divers
places .: And
Firfl, Ifa. 59. 21. As for me^ this is my Covenant Troof il
with them^ faith the Lord^ My Spirit that is upon thtCy
iitxd my Words which I have put into thy mouthy pall not
depatt out of thy Mouthy nor out of the mouth of thy
Seed^ nor oUt of the mouth of thy Seed's Seed^ faith the
JLordy from henceforth and for ever. By the latter fj^-^ _^ftfX
part of this,- is fufficiently expreUed the Perpetuity % c?/ ti^
and Cdntinuance of this Prdmife, It JJjalt not depart^ ^^^^^^*
Jaiih the Lsrd^ from henceforth and for ever, lil the
former part is the Promife it felf, which is the Spi-
rit of God being upon them, and the Words of God
feeing put into their Mouths.
Firfl, This was immediate^ for there is no men- i^ immedi*
tion made of any Medium-^ he faith not, I fhaH by ®"^^'
the Means of fuch and fuch Writings or Books,
convey fuch and fuch Words into your Mouths^ but
My IVordsj /, even /,' faith the Lord^ flmll put into
your Mouths',
Secondly, This muli.be 6^/f^;Wy; for ItheiVor'ds ^-^^^
put into the Mouth'] are the Object prefented by him. '^^'^^'''*^"
He faith not. The Words which ye fhall fee wricten,
Hiy Spirit fliall okly enligliten your Underftafndings
E tcr
^;o PROPOSITION II.
to aflent unto ^ but pofitively-, My Words^ which I
have pHt into thy Mouthy &c. From whence I Ar-
gue thus : . . ' .
Upon whomfoever the Spirit remaineth always,
and putteth words in his Mouthy him doth the
Spirit teach Immediately^ Obje^ively^ and Continually,
But the Spirit is always upon the Seed of the
Righteous, and putteth Words into their Mouths^
neither departeth from them :
Therefore the Spirit teacheth the Righteous Im-
mediately^ Objectively^ and Continually.
Wf06f2, Secondly, The Nature of the New Covenant \%
yet more amply exprefled, 7^^*. 31.33. which is
again repeated and re-afferted by the Apoille,
Heh. 8. 1 0,1 1 . in thefe words, Vor this is the Covenant
that I will make with the Houfe of Ifraelj after thofe daysy
faith the Lord^ I will pit my Laws into their Mindsy
and write them in their Hearts^ and I will be to them
a God J and they fl)all be to me a People, And theyjhall
not teach every Man his ISlei^bowr^ and every Alan his
Brother^ faying^ Know the Lord^ for they Jhall aU know
me from the leaf: to the greatefl.
The Objed here, is God's Law placed in the
Heart, and written in the Mind ^ from whence
they become God's People, and are bi'ought truly
to know him.
neDife- In this then is the Law diftinguifhed from the
IZln \he Gofpel : The Law before was outward, written m
outvpard Tables of Stone ^ but now is inward, written ia
jn^ /«i.^rj ^^^ j^^^j.^ . Q£ Q^^ ^j^g People dejjendcd upon their
Priells for the Knowledge of God, but now they
have all a certain and fenfible Knowledge of Him^*
concerning which, Anguftin fpealcetli well, in his
Book jD^ Liter a & Spirits ^ from \s\\o\\\Aqmna4 firlt
of all feems to have taken occafion to move this
Qaeilion, Whether the New Law be a written Law^ or
an Implanted Law ? Lexfcripta^ vel Lex indlta ? W hich
he thus refolves, Affirming, That the New Law^ or
Cofvel^ is not properly a Law written^ ai the Old was j but
(Dt 31nimetiiate Eeuelatton, <i
«, .1- 1 ■ — — - ^ ,
Lex Indita, an Implanted Law ^ and that the old Laro
was written withom^ bm the new Law is written within-,
on the Table of the Heart.
How much then are they deceived, who inflead
of making the Gofpel preferable to the Law, have ^^^
made the condition of fuch, as are under the Gofpel Bifpevjiti-
far worfe ? For no doubt it is a far better, and ^"^'"^'.^ ^^"^
more delirable thing, to converfe with God Imme- \^b^of7h6
diately.) than only Aiediately^ as being a higher and '^^"'*
more glorious Difpenfation : And yet thefe Men
acknowledge, that many under the Law, had Im-
mediate converfe with God, whereas they now cry
it is ceafed.
Again, Under the Law, there was the Holy of
Holies, into which the High Prieft did enter, and
received the word of the Lord immediately from be-
twixt the Gherubims, fo that the People could then
tertainly know the mind of the Lord^ but now,
according to thefe Men's Judgment, we are in a far
worfe condition, having nothing but the outward
letter of the Scripture, to guefs and divine from ^
concerning one verfe of which, fcarce two can be
found to agree. But Jefus Chriit hath promifed us
better things, (tho' many arefo unwife, 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 y
but all of us at all times have accefs unto him j as
often as we draw near unto him with pure Hearts,
He reveals his Will to us by his Spirit, and Write?
his Laws in our Hearts. Thefe things then being
thus premifed •, I argue,
Where the Law of God is put into the Mind, and
written in the Heart, there the objed of Fuith^ and
Revelation of the Knowledge of God is inward^ im^
mediate.^ and objetlive.
But the Law of God is put into the Mind, and
Wi'icten in the Heart of every True Chriilian, un-
der the new Covenant.
E z Tlicrefore
PROPOSITION 11.
Therefore the Objed of Faith, and Revelation
of the knowledge of God to every True Chriftian,
is inward, immediate and objedive.
The ajpimptlan h the exprefs Words of Scripture :
The Propojition then mult needs be true, exxept that
which is pHt into the A£nd^ and written in the Hian^
were either not inward^ not immediate^ or not ob^
jeHive^ which is mofl abfurd.
Arg. III. § ^^^- ^^^^ ^^^^'^ Argument is from thcfe Words
of John^ I John 2. ver. 27. But the Anointings which
The, Anoint- ys have received of him j abideth in you^ and ye need
ing recotn- ^q^ ^y^^ ^yjy Man teach yo^ : bnt the fame Anoint ^
ing teacheth you of all things^ and is Truth^ and »a
hye^ and even as it hath taught yoUy ye Jliall abide in
him.
1. Firfl^ This could not be any fpecial, peculiar.
Common Qx extraordinary priviledge, but that which is com*
mon to all the Saints, it being a general Epiftle,
direded to all them of that Age.
2. Secondly J The Apoille propofeth this Anointing
Certain m them, as a more certain Touch-flone for them
to difcern and try Seducers by, even then his own
Writings *, for having in the former verfe faid,
that he had Written fome things to them, concern-
ing fuch as Seduced them, he begins the next
verfe, Bnt the Anointings ^c, and ye need not that
any Man teach you^ <S:c. which infers, that ha-
ving faid to them what can be faid, he re-
fers them for all to the inward Anointing, (which
teacheth all things) as the moft firm,. conltant,and
certain BuU-wark, againft all Seducers.
^. And Laflly^ that it is a lafling and continuing
lajiing. thing s the Anointing v«^hich abideth *, if it had not
been to abide in them, it could not have taught
them all things, neither guided them againlt all
hazard. From which I argue thus.
He that hath an Anointing abiding in him, which
teacheth him all things, fo that he needs no Man
to teach him, hath an inward an immediate Teach-
er,
€)f 3|nmiet>iate Eet^glation. 53
cr, and hath fome things inwardly and immediate-
ly Revealed unto him.
But the Saints have fuch an Aaointing :
Therefore, &c,
I could prove this Dodrine from many more
^aces of Scripture, which for brevity's lake I omit-,
^nd now come to the lecondpart of the Propofition,
where the Objedions ufualiy formed againfl it are
anfwered.
§. XIII. The molt ufual is, That thefe Revelations objed.
are Hncertain,
But thisbefpeaketh much Ignorance in the Op- Anfw,
pofers^ for we diftinguifh betwixt the Thefts and
the Hypothefisj that is, betwixt the Propo/ltion and
Sufp/ltion. For it is one thing to affirm, that the true
^nd Hn doubted Revelation of God's Spirit^ is certain and
Infallible \ and another thing to affirm, that this or
that particular Pcrfon, or People, is led infallibly
by this Revelation, in what they Speak or Write^
becaule they affirm themfelves to be fo led, by the
inward and immediate Revelation of the Spirit.
The firft is only by us afrerted,the latter may be cal-
led in quellion. The queftion is not, who are, or
arc not fo led ? But whether all ought not, or may
jjot be fo led ?
Seeing then, we have already proved, that Chriil J^^J^^l1*"f_
hath promifed his Spirit to lead his Children, and ?irs g«/-'""
that every one of them both ought, and may be'^'^"^^ t-'<^
led by it^ If any depart from this certain Guide, *'' *
in Deeds, and yet in Words pretend to be led by
it into things, that are not good, it will not from
thence follow, that the true guidance of the Spirit is
uncertain,or ought not to be followed, no more than
it will follow, that the Sun fheweth not light, be-
caufe a Blind Man, or one who wilfully Oiuts his
Eyes, falls into a Ditch at Noon day for want of
Light : or that no Words are fpoken, becaufe a
Deaf Man hears them not : or that a Garden full
of fragrant Flowers has no fweet fmell, becaufe he,
E 3 ^ that
^4 PROPOSITION 11.
that has loft his Smelling, doth not Smell it *, the
fault then is in the Organ, and not in the Objed.
All thefeMiftakes therefore are tp beafcribed to
the Weaknefs or Wickednefs of Men, and not to
that Holy Spirit. Such as bend themfelves moft
againft this certain and infallible Teilimony of the
Spirit, ufe commonly to alledge the Example of the
oX^Gnofticks^ and the late Monftrous and Mifchie-
vous adings of the Anahaftifts 6f Mmfter ^ all which
toucheth us nothing at all, neither weakens a whit
our mQil true Dodrinc. Wherefore as a moft fure
* Bulwark againft fuch kind of Ailaults, was fubjoyn-
ed that other part of our Propofition, thus •, More^
over thefe Divine and inward Revelations whieh we
eftablifh^ as ahfolutely necejfary for the foptnding of the
True Faithj as they do not^ fo neither can they at any
time contraditi the Scriptures Tefiimony , or found
Reafon.
p-^ByKxpe- Befides the intrinfick and undoubted Truth of
^Unce» ^1^15 AlTertion, we can boldly affirm it, from our
certain and blefled Experience. For this Spirit
never deceived us, never aded nor moved us to
any thing that was amifs •, but is clear and manifeft
in its Revelations, which are evidently difcerned
of us, as we wait in that fare and imde filed Light of
£7i7^f that proper and fit Organ ) in v/hich they are
received. Therefore if any reafon after this man-^
iier,
(That hecaitfe fomeWichd^ Vngodly, Pevilifh Men^
have committed wicked AEtions^ and have yet more
wickedly ajfcrted^ that they were led int9 thefe things hy
the Spi-rit oj God.
■ Therefore, I^o Man ought to lean to the Spirit of
God^ or feek to be led by it.)
The Ahfur- I Utterly deny the Confequence of this Propofi-
f J5f^^/„^^^. tion •, which, were it to be received as true, then
would all Faith in God^ and Hope of Salvationhtcomt
uncertain, and the Chriftian Religion be turned into
^, *neer Scepticifmo For after the fame manner I might
"'■ reafon thusj - Becaufe
<Df 3ImnieDtate Eeuelation.
55
Becaufc Eve was deceived by the Lying of the Ser^
pent:
Therefore fhe ought not to have trufled to the
fromife of God.
Becaufe the old World was deluded by Evil Spi"
rits :
Therefore ought neither iVo^^, nor Abraham^ nor
Mofes to have trufted the Sflrit of the Lord,
Becaufe a lying fpirit Ipake through the four
Hundred Prophets, that perfwaded Ahab to go up
and fight at Ramoth G'dead:
Therefore the Teilimony of the true Spim ofMi-
€aiah was uncertain and dangerous to be followed.
Becaufe* there wqvq fidncwg fpmts crej^iito the
Church of old: m
Therefore it was not good, or uncertain, to fol^
Jow the Anointings which taught all things, and is
Truth, and no Lye.
Who dare fay that this is a neceflary Conic-
quence ? Moreover, not only the Faith of the
Saints, and Church of God of old, is hereby ren-
dered uncertain, but alfo the Faith of all forts of
Chriftians now, is liable to the like Hazard \ even
of thofe who feck a Foundatioij for their Faith elie-
where, than from the Spirit. For I fhall prove by
an inevitable Argument, ab Incommodoy 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, becaufe
fome, while pretending thereunto, commit great
Evils ^" that then nor Tradition, nor the Scriptures,
jior Realbn, which the Pafifts^ Protefiants and Soci-
nians^ do refpedively make the Rule of their Faith,
are any whit more certain. The Romanifts reckon i- infiatices
it an Error to Celebrate Eafier any other ways, than ^•^^'"'^^'"^^
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
II otherwife. Yea, fo little efTedlual is Tradition
P 4 to :
^6 PROPOSITION IL
^ to decide the cafe, that PolycarpHS^ the Difcipie of
''^ccief.iib%J(>hri^ a ad uimcetusj the Biihop of Rome^ who im-
-f .26. mediately fucceeded them (according to whole ex*
ample both fides cpnduded the Queflion ought to
be decided ) could not^ agre^. Here of neceffity one
behoved to Err, and that following Tradition.
Would the Pafifls now judge we dealt fairly by
them^ if we fhould thence aver, That tradition is
iiot to be regarded? Befides, in a matter of far
greater Importance, the fkme difficulty will occur,
to Wit, in the Primacy of the Bifhop of Rome ^ for
/ many do; affirm, and that by Tradition, That in
the Firft Six Hundred Years the Roman Prelates ne-
ver allumed the Title of Vniverfal She f herd j nor.
were acknowledged as fuch. And, as that which
altogether overtutiieth this Prelidency, there are
that alledge, and that froni tradition alfo,'Tha,t
feter never law Rome \ and that therefore the Bi-
ihop of j^i^we cannot he his Succeilbr. Would ye
Roynanlfls think this found Realbning, to fey, as
ye do?'' '"■■'■-' ' '■ ■' '
Many have been deceived, and erred grievoufly,
in trufling to Tradition.
t hi^relQre we ought to rejed all Traditions, yea,
even thofe by which we affirm the contrary, and ^i_
we think prove the Truth.
Kenciivhr/ Lafily^ in iWq'^ C^V^nciloi Florence^ the chief Do-
^V. 5. de- ftorsot the Romilh and Greek Churches, did debate.
w IZ'c. whole Selfions long. Concerning the Interpretation
^^!r' "^^'t ^^ ^"^ Sentencfe of the Council of Efhcfn^^ and of
% Colli L i^piphanhis^ and BaftliHs^ neither could they ever a-
^o"; ^^^' &^^ about it.
ThTs^epf' Secondly^ As to the Scripture, the fame difficulty
^i. .i>. 480. occurreth : the Lutherans Si^rm they believe Con-
^ (''*^* fabftantiation, by the Scripture, which the Calvimfis
deny ; as that which ( they fay ) according to the
fame Scripture, is a grols Error. The Calvinifts
again affirm abfolme Reprobation^ which the Armini^
^;?j deny, affirming the contrary ; Wherein both af-
^'' ^ ' ' firm
firm themfelves to be ruled by the Scripture and
Reafon, in the matter. Should I argue thus thea
to the Calvmfis ?
Here the Lutherans and Arminians grofly err, by
following the Scripture:
Therefore the Scripture is not a good nor certain
Rule ; and e contra.
Would either of them accept of this Reafoning
as good and found ? What fhail I lay of the Epifce-
i^alians^ Fresbyterians^ Independents^ and Andbaptlfts
of Great Britain^ who are continually buffeting one
anocher with the Scripture? To whom the fame
Argument might be alledged, tho' they do all una-
jiimoufly acknowledge it to be the Rule.
And Thirdly^ As to Reafon, I ihall not need to 5. 0/ Hnh
fay much \ for whence come all the Controvigsrlies, /^"'
Contentions and Debates in the World, but h^- the Debars
caiife every Man thinks he follows right Reafon ? ^"""^^ ^":
Hence of old came the Jangles betwixt the Stokks/thfoitend
TU':''2iflsy Peripateticksj Pythagoreans^ and Cynic ks ^ as ^^^^f^^^'^fi'
of late betwixt the Ariftotelians^ Cartefians^ and o^ ^^^^^*
ther Naturalills : Can it be thence inferred, or will
the Soclnlansj thofe great Reafoners, allow us to
conclude, becaufe many, and that very wife Men,
have erred, by following ( as they fuppoled ) their
Reafon, and that with what Diligence, Care and
Induilry they could, to find out the Truth, that
therefore no Man ought to make ufe of it at all^
nor be pofitive in what he knows certainly to be
rational ? And thus far as to Opinion, the fame un-
certainty is no lefs incident uiito thofe other Prin-
ciples. Acab»pt»s
§.^ XIV. But if we come to PraSices, though I ^7;/^^/]^^,.
confefs, I do with my whole Heart abhor and de- cU ^nl ''
tt?c thofe wild Pradices, which are written concern- Pr*te/fants
ing the Anabaptifis oi Munfter-^ I am bold to ik^/f!,f tVX
as bad, if not worfe things, have been committed ^ars and
by thofe, that lean to Tradition, Scripture and ^aThprt'
Reafon : Wherein alio they have averred themfelves tending
' ^ .Scripture
to f^r it.
jS PROPOSITION IL
to have been authorifed by thefe Rules. I need but
mention all the Tumults, Seditions, and horrible
Blood fhed, wherewith Europe hath been afflided
thefe divers Ages j in which PaplJ^s againll Faplfis^
Calvmifis againit Cdvinlfls^ Lutherans againft Luthe-
rans ^ and raftfts affilled by Proteftantfj againft other
Froteftants aflifted by Paplfis^ have miferably Shed
one anothers Blood, Hiring and Forcing Men to
kill one another, who were Ignorant of the Quar-
rel, and Strangers to one another : All, mean while,
pretending Reafon for fo doing, and pleading th^
Lawfulness of it from Scripture.
For what have the Paplfis pretended for their
many Majfacrcs^ adted as well in France^ as elle-
scripturl] wherc, but Tradition^ Serif tare and Reafon? Did
and Reafon they uot fay. That Reafon perfwaded them, Tradi-
TJfforPet ^'^on allowed them, and Scripture commanded them,
fecuthn and iQ Pcrfecute, Deftroy, and Burn Hereticks^ fuch as
Murder, ^^^j^^ |-|^J5 pi^j^ Scripture, FIoc eft CorpHS meumj
This is my Body ? And are not the Proteilants af-
fenting to this Bloodflied, who aflert the fame
thing, and encourage them, by Burning and Ba-
, niOiing, while their Brethren are fo treated for the
fame Caufe ? Are not the Illands of great Britain
and Ireland (yea, and all the Chriflian World) a
lively Example hereof, which were divers Years
together as a Theatre of Blood ^ where many loft
their Lives, and Numbers of Families were utter-
ly deflroyed and ruined ? For all which, no other
caufe was principally given, than the Precepts of
rhe Scripture. If we then compare tl;efe adings,
vjith thofe oi Aliuifter^ we (hall not find great dif-
ference^ for both affirmed and pretended they
were called, and that it was lawful to Kill, Burn,
and Dcftroy the Wicked. We muft Kill all the
Wicked^ fa id thofe Anaba^tifts^ that we that are the
Sahns may Pofffs the Earth, We mnft Burn obitinate
Hcreticks, fay the Papifts^ that the Holy Church of
Rome may be pureed of rotten Members^ and may liv$
Cf 3|mmeDtate Eenelatton^ 59
in Peace, We mnfi cm off Seducing Separatifls, fay
the Prelatick Protefiams^ who trouble the Peace of the ■
Churchy and refufe the E>ivine Hierarchy, and Reli-
gious Ceremonies thereof. We muft Kill^ fay the
Calviniflick Presbyterians^ the Profane Malignant s^ who
accufe the Holy Confiftorial and Presbyterian Go-
vernment, and fee\ to defend the Popifh and Prela-
tick Hierarchy ^ as alfo thofe other Sedaries that
trouble the Peace of our Church, What difference [
pray thee, Impartial Reader, feefl thou betwixt
thefe ?
If it be faid. The Anabaptifls went without^ and Objeft.
againft the Authority of the Magiflratej fo did mt
the other,
I might eafily Refute it, by alledging the mutual ji^fw.
Tellimonies of thefe SeBs againft one another. The
Behaviour of the Papfis towards Henry the third Examples
and fourth of Prance ^ Their defigns upon James the ^f p^P'^^
jixth, in the Gun-Powder-Treafon ^ as alfo their ^^^^ ^'"'
Principle of the Po^e\ Power to depofe Kings, for
the caufe of Herefie^ and to abfolve their Subjects
from their Oath^ and give them to others, proves it
againft them.
And as to the Protefiants^ how much their Acli- ^[^7^^^f
ons differ from thofe other above-mentioned,may be and^er'/ecu-
feen by the manyConfpiracies and Tumults, which [f^^^ e„^1°^'
they have beenaftive in, both m Scotland and Eng- land' ant
landj and which they have aded within thefe Hun- Holland,
dred Years, in divers Towns and Provinces of the
Netherlands, Have they not often times fought,
not only from the PopijJj Magifirates^ but even from
thofe that had begun to Retorm, or that had given
them fome Liberty of Exercifmg their Religion,
that they might only be permitted, without Trou-
ble or Hinderance, to Exercife their Religion, pro-
ynifmg they would not hinder or moleft the Papifis
in the Exercife of theirs ? And yet did they not on
the Contrary, fo foon as they had Power, trouble
and abufe thofe Fellow- Citizens, and turn them
6o PROPOSITION IL
out of the City, and which is worfe, even fuch,
who together with them, had forfaken the Popifh
Religion ? Did they not thefe things in many pla-
ces, againft the Mind of the Magiflrates ? Have
they not publickly, with Contumelious Speeches,
Aflaulted their Magiftrates, from whom they had
but juft before fought and obtained the free Exer-
cife of their Religion? Reprefenting them (b foou.
as they oppofed themfelves to their Hierarchy^ as .
if they regarded neither God nor Religion ? Have
they not by violent hands poiiefled themfelves of
the Pofl^ Churches^ fo called, or by Force, againft
the Magiflrates Mind, taken them away ? Have
they not turned out of their Office and Authority
whole Councils of Magiflrates, under pretence, that
they were addidled to Po-pery ? Which Fo^ijlo Ma-
giflrates neverthelefs they did but a little before
acknowledge to be Ordained by God ^ affirming
themfelves obliged to yield them Obedience and
Subjedion, not only for Fear, but for Confcience
lake ^ to whom moreover the very Preachers and
Overfeers of the Reformed Church had willingly
Sworn Fidelity \ and yet afterwards have they not
laid. That the People are bound to force a wicked
Prince to the obfervation of God's Word ? There
are many other Inllances of this kind to be found
in their Hiflories,not to mention many worfe things,
which we know to have been aded in our time, and
which for brevity's fake I pafs by.
Embcran J might fay much of the Lutherans^ whofe tumul-
^nli^hf' tuous A^io^s againfl their Magiflrates, not pro-
reformed feffing thc Lfith^ran Trofeffion^ are teflified ot by
^T^jfjuit feveral Hiflorians worthy of Credit. Among o-
up^n the thers I fhall propofe only one Example to the
Brand^^ Readers confideration, which fell out at Berlin,
tMtrgh, isTc. in the Year 1615. "Where the Seditious Multif
**^^"^^*" tnde of t\\Q Lutheran Citizens being flirred up,
*' by the daily Clamours of their Preachers, did not
^ only violently take up the Houfes of the refoj-m-
. ' "ed
flDf atumeWate Eeuelation. 6i
** ed Teachers, overturn their Libraries^ and fpoU
" their Furniture ^ but alio with reproachful words,
" yea, and with Stones aflaulted the Marqnefs of
*' BrAndenhnrg^ the Elector's Brother, while he
•* fought by fmooth Words to quiet the Fury of the
** Multitude \ they killed ten of his Guard, fcarcely
*' fparing himfelf, who at lafl by flight, efcapedout
" of their hands.
All which fufEciently declares, that the Con-
currence of the Magiftrate doth not alter their
Principles \ but only their method of Procedure,;
So that for my own part, I fee no difference be-
twixtthe adings of thofe oi Munfter^ and thefeo^
thers (whereof the one pretended to be led by the
Sjirit^ the other by Tradition^ Scripture and Reafon)
lave this ; that the former were Rafh, Heady and
Foolini, in their Proceedings, and therefore were
the fooner brought to nothing, and fb into Con-
tempt and Derifion : But the other being more
Politick and Wife in their Generation, held it out
longer, and fb have authorized their Wickednels
more, with feeming Authority of Law and Rea-
fon. But both their adings being equally evil,
the difference appears to me to be only like that
which is betwixt a fimple filly Thief, that is eafily
catched, and hanged without any more ado ^ and a
Company of refolute bold Robbers, who being bet-
ter guarded, though their Offence be nothing left,
yet by Violence do (to evitc the Danger) force their
Maflers to give them good terms.
From all which then it evidently follows, that
they argue very ill, that defpife and rejed any
Principle, becaufeMcn, pretending to be led by it,
do evil:^ in cafe it be not the natural and confequential
tendency of that Principle, to lead unto thofe things
that are evil.
Again, It doth follow from what is above af^
ftrted, that if the Spirit be to be rejeded upon this
account, all thofe other Principles ought on the
lame
61 PROPOSITION IL
fame account to be rejeded. And for my part., as
I have never a whit the lower efleem of the blelled
Tellimony of the Holy Scriptures^ nor do the lefs
refped any folid Tradition, that is anfwerable and
according to Truth ^ neither at all defpife Reafbri,
that noble and excellent Faculty of the Mind, be-
caufe wicked Men have abufed the Name of them,
^a ThTcVr- to cover their Wickednefs, and deceive the Simple i
taintyofthe So would I not have any rejed or diffide the Ger-
'spirit'lf tainty of that Unerring Spirit, which God hath
codMcaufe given his Children, as that which can alone guide
tifdefsto^' ^^^^ into all Truth, becaufe fome have falfly pre^
*. tended to it.
§.^V. And becaufe the Spirit of God is the
Fountain of all Truth and found Reafon, there-
fore we have -well faid, That it cannot contradlB
neither the Tefiimony of the Scritture^ nor right Reafon .-
Tet (as the Propofition it felf concludeth, to whofc
laft part I now come ) it will not from thence follow^
that thefe Divine Revelations are to be f^hjeBed to the
Examination either of the outward Tefltmotiy of Scrip-
ture^ or of the humane or natural Reafon of Aian^ as to
A more noble and certain Rule and Touch-flone ; for the
Divine Revelation^ and Inward Illumination^ is that
which is evident by it felfj forcing the well-diffofed Vn^
derftanding^ and irrefifiibly moving it to affent^ by its
own Evidence and Clearnefs^ even as the common Prin--
cifles of natural Truths do bow the Mind to a natural
Affent,
He that denies this part of the Propofition, mull
needs affirm, that the Spirit of God neither can
nor ever hath manifeiled it felf to Man, without
the Scripture, or a diflinft difcuiTion of Reafon ^ or
that the Efficacy of this Supernatural Principle,
working upon the Souls of Men, is Icfs evidenr
than Natural Principles in their common Operati-
ons *, both which are falfe.
For Firft^ Through all the Scriptures we may ob-
ferve, That the Manifefl-arion and Revelation ot
Go^l
apf gImmeMate Eenrtation. 63^
God by his Spirit, to tlve Patriarchs, Prophets, and
Apoilles, was Immediate and ObjeEhive^ as is above
proved \ which the/ did not examine b^/ any other
Principle, but their own Evidence and Clearnefs.
Secondly^ To fay that the Spirit of God has lefs The seif.
Evidence upon the Mind of Man, than Natural t^^ifTriN
Principles have, is to have too mean and too low
Thoughts of it. How comes David to invite us,
to tafte^ and' fee that God is good^ if this cannot be
felt and tafted ? This were enough to overturn the
Faith and Afliirance of all the Saints, both now and
of old. How came Paul to be perfwaded, that no^
thing coidd fefarate him from the Love of God^ but by
that Evidence and Clearnefs, which the Spirit of
God gave hrni ? The Apoftle John^ who knew well
wherein the certainty of Faith confifted, judged it
no ways abfurd, without further Argument, to
afcribe his Knowledge and Aflurance, and that of
all the Saints, hereunto in thefe words, Hereby
Jinow we that we dwell in him^ and he in «^, becanfe
he hath given us of his S^iritj I John 4. 13. And
again, 5.5. IVs the Sfirit that beareth Witnefs^ becanfe
the Spirit is Truth.
Obferve the Reafon brought by him, Becanfe the
Spirit is Trmh : Of whofe Certainty and Infallibility
I have heretofore fpoken. We then truft to and
confide in this Spirit, becaufe we know, and cer-
tainly believe, that it can only lead us aright, and
never mif lead us ; and from this certain Confidence
it is that we affirm, That no Revelation coming lontrlms
from it, can ever contradid the Scriptures Tefli- not scnp-
mony,nor right Reafon : Not as making this a more right gi
certain Rule to our felves, bwt as condefcending toP«.
fuch, who not difcerning the Revelations of the
Spirit, as they proceed purely from God, will try
them by thcfe Mediums. Yet thole that have their
Spiritual Seafes, and can favour the things of the
Spirit, as it v^^ere in prima Inftajjtia^ i. e. at the firft
blufli, can difcern them without, or before they
apply
nor
64 PROPOSITI O N IL
— — ' I II I I III ,
apply them either to Scripture or Reafbn : Jufl as
natural De- a good Afirommer can calculate an Eclipfe infalli-
/v^'lftr^' bly, by which he cdxi conclude, if the Order of
nomy and Nature continue, and fome flrange and unnatural
ceoraewy. Revolution intervene not) there will be an Eclipfe
of the Sun or Moon fuch a day, and fuch an hour-,
yet can he not perfwade an Ignorant Rullick of this,
until he vifibly fee it. So alfo a Mathematician can
infallibly know, by the Rules of Art, that the three
Angles of a right Triangle, are equal to two right
Angles ; yea, can know them more certainly, than
any Man by Meafure. And fome Geometrical De-
monfimtiom are by all acknowledged to be Infalli-
ble, which can be fcarcely diicerned or proved by
the Senfes ^ yet if a Geemeter be at the pains, to
certify fome ignorant Man concerning the Certain-
ty of his Art, by condefcending to meafure it, and ,
make it obvious to his Senfes, it will not thence fol-
low, that that Meafuring is fb certain, as the De-
monflration it felf ^ or that the Deraonftratioii
would be uncertain without it. ,
§. XVI. But to make an end, I fhall add one Ar-
gument to prove ^ That this Inward, Immediate,'
Objedive Revelation, which we have pleaded for
all along, is the only, fure, certain, and unmove-
able Foundation of all Ghriftian Faith: Which Ar-
gument, when well weighed, I hope will have
weight with all forts of Chriflians, and it is this :
Immediate That which all Profeflors of Chrifiiamtjij of what
^rTcld' ^^^^ foever, are forced ultimately to recur unto,.
jiian ^FaUh, whctt prefTcd to the lall. That for and becaufe or
t^jmmve- YfiYich all Other Foundations are recommended,*
dationH'^' and accounted worthy to be believed ^ and without
which they are granted to be of no weight at all,^
mujl needs be the only mofl true, certain, and un-
moveable Foundation of all Cfirillian Faith.
But Inward, Immediate, Objective Revelation,-
by the Spirit, is that which all Profeflors of C^W-
fiiamty^ of what kind foever, arc forced ultimately
to recur unto, &c, There^
(S)t %mmtt>Utt ^mMitxu <^5
Therefore J &c.
The Propoiition is Co evident, that it will riot
be denied^ The Aflumption Ihall be proved by
parts.
And fiyfi ^ As to the Papifis^ they place their P^pUhFam
Foundation in the Judgment of the Church andTra- ^^'^
dition. If we prefs them to fay. Why they believe rraditmi
as the Church doth ♦, Their anfwer is, Becaufe the ^''^ ^
Church is always led by the Infallible Sprit, So here
the Leading of the Spirit is the utmofl Foundation.
Again, If we ask tliem, Why we ought to trull
Tradition ? They anfwer, Becanfe thefe Traditions
were ddivered us by the Doctors and Fathers of the
Church ; which Doctors and Fathers^ by the Revelation
of the Holy Ghofl^ commanded the Church to obferve
them. Here again all ends in the Revelation of the
Spirit* . '
And for thG Proteftants and Socinians^ both which Prof cftant?^
acknowledge the Scriptures to be t-he Foundation ans m^wi^
and Rule of their Faith ^ the one is fubjedi vely in- scriptarc^r
fluenced by the Spirit of God to' ufe them -, the ',,dtZdt
other, as managing them with and by their owntion, why?
Reafon. Ask both, or either of them, Why they
trull in the Scriptures^ and take them to be their
Rule ? Their anfwer is, Becaufe we have in them
the Mind of God delivered unto m^ by thofe to whom
theje things were inwardly^ immediately^ and objectively
Revealed by the Spirit of Godj and not becaufe this
or that Man wrote them, but becaufe che Spirit of
God didated them.
It is ftrange then, that Men Ihould render that Co chri[flans5>
uncertain and dangerous to follow, upon vvhich j^^^^v^-
alone the certain Ground and Foundation of their f"''^. hofd
own Faith is built ^ or that they fhould fhut them- ff^fX'Zi
felves out from that Holy Fellowihip with Godjfraryla
which only is enjoyed in the Spirit, hv which vvc '^^'''''^'"'^'
are commanded both to Walk and Live.
If any, reading thefe things, find themfelves mo-
ved by the llrength of thefe ScTipture-Argunicnt-i
F frj
^ 66 PROPOSITION 11.
to aflent, and believe fuch Revelations neceflary \
and yet find diemfelves Grangers to them ( which^
as I obferved in the beginning^ is the caufe that
this is fo much gain-faid and contradicted) Let
them know, that it is not, becaufe it is ceafed to
become the Priviledge of every true Chrillian, that
they do not feel it^ but rather becaufe they are not
fo much Chriilians by Nature, as by Name : And
let fuch know, that the fecrec Lights which fhines
in the Heart, and reproves Unrighteoufnefs, is the
fhiall Beginning of the Revelation of God's Spirit,,
which was firft ^Qi\t into the World to reprove it
of Sin, "John Id. 8. And as, by forfaking Iniqui-
ty, thou com'fl to be acquainted with that Hea-
venly Voice in thy Heart, thou Ihalt feel, as the Old
Man, or the Natural Man, that favoureth not the
things of God's Kingdom, is put off, with his evil
and corrupt Affedions and Lufls ; I fay, thou fhalt
feel the New Man, or the Spiritual Birth and Babe
raifcd, which hath its Spiritual Senfes, and can fee,
feel, tafte, handle, and fmell the things of the Spi-
rit ^ but till then, the knowledge of things Spiri-
who xpms '^^^^% Js but as an Hiflorical Faith. But as the de-
hi6 Sight, fcription of the Light of the Sun, or of curious
x4V.'' '^' Colours, to a Blind Man, who, tho' of thelarg-
eft capacity, cannot fo well underfland it, by the
mofl acute and lively Defcription, as a Child can by
feeing them : So neither can the Natural Man, of
the hrgeft capacity, by the belt Words, even Scrip-
ture-words, fo well underfland the Myfteries of GWs
Kingdom^ as the leafl and weakeft Child who tafleth
them, by having them Revealed inw^.rdly and oh-'
jeFtively by the Spirit.
Wait then for this, in the fmall Revelation of
that pure Light, which firfl reveals things more
known ^ and as thou becom'fl fitted for it, thou
fhalt receive more and more, and by a Living Ex-
perience cafily refute their Ignorance, who ask^
How do'il thou know, that thou art aded by the
Spirit
Spirit of God ? Which will appear to thee a Que-
ftiori no lefs ridiculous, than to ask one, whofe Eyes
are open, How he knows the Sun fhines at Noon-
day ? And tho' this be the fureft and certainell
way to anfwer all Objedions ^ yet by what is above
written, it may appear, that the Mouths of all fuch
Oppofers, as deny this Dodrine, may be fhut, by un-
queftionable and unanfwerable Reafons.
PROPOSITION III.
Concerning the Scriptures,
From thefe Revelations of the Spirit of God to the Sai?its
have proceeded the Scripptres of Trmhj which contain^
I. A faithfd Hifiorical Account of the AEhings of God^s
People in divers Ages *, voith many fmgular and re^
markable Providences attending them.
II. A Prophetical Account of feveral things^ whereof fome
are already pafl^ and fome yet to come.
III. A fill and ample Account of all the chief Principles
of the DoEhrine of Chrill, held forth in divers preci-
om Declarations^ Exhortations and Sentences^ which^
by the moving of God^s Spirit^ were at feveral timesy
and upon fundry occafions^ fpoken and written unto
fome Churches and their Paftors.
Neverthelefsj becaufe they are only a Declaration of
the Fountain^ and not the Fountain it felf'^ therefore they
are not to be ejhemed the principal Ground of all Truth
and Knowledge^ nor yet the Adequate^ Primary Rule of
Faith and A fanners. Tet^ becaufe they give a true and
faithful Teftimony of the firfi Foundation^ they are and
may be efleemcd a Secondary Rde^ fubordinate to the
Spirit^ from which they have all their Excellency and
Certainty : For^ as by the inward Tcflimony of the Spi^
rit we do alone truly know them \fo they tefttfieffijat the
Spirit is that Guide j by which the Saints are led into all -^^^^ ^^'\'^^
^ Truth J therefore^ according to the Sc/ij^tureSj the Spi-
F 2 ric
68 PROPOSITION III.
rit is the Firft and Principal Leader, Seeing then^ that
we do therefore recehe and believe the Serif tnreSj be*
caitfe they proceeded from the Spirit j for the very fame
Reafon is the Sprit more Originally and PrincifaRy the
Rule^ according to that received Maxim in the Schools^
Propter quod unumquodque eft tale,, illud ipfum
eft magis tale : That for whieh a thifug is fnchj the
thing it felf is more fuch.
§. I. npHE former part of this Propofition, tho'
JL it needs no Apology for it felf, yet it is a
good Apology for us, and will help to fweep away
that, among many other Calumnies, wherewith we
are ofcen loaded, as if we were Vilifiers and
Deniers of the Scriptures ^ for in that whick
we ailirm of them, it doth appear at what high
rate we value them-^ accounting them (without all
Deceit or Equivocation) the moft excellent Wri-
The Holy tiugs in the World ^ to which not only no other
th7mofi^ Writings are to be preferr'd, but even in divers
ExcUint refbcds not comparable thereto. For, as we freely
^Tmnt acknowledge, that their Authority doth not depend
upon the Approbation of Canons of any Church,
or Aflembly.^ fo neither can we fubjed them to the
fallen, corrupt, and defiled Reafon of Man: And
"" therein, as we do freely agree with the ProtefiantSy
againft the Error of the Romanifts-^ fb on the other
hand, we cannot go the length of fuch ProteftantSy
as make their Authority to depend upon any Vir-
tue or Power, that is in the Writings themfelves y
but we delire to afcribe all to that Spirit, from
which they px*oceeded.
We confefs indeed, there wants not a Majefty in
the Style, a Coherence in the Parts, a good Scope
in 6lie Whole V but feeing thefe things are not dif-
ccrncd by the Natural, but only by the Spiritual
Man, it is the Spirit of God that muft give us that
Belief of the Scriptures, which may fatisfie our Con-
fcicnces. Therefore ibme of the chiefeft among Pro^
tefiantSj
teftants^ both in their particular Writings, and pub-
lick Confeflions, are forced to acknowledge this.
Hence Cahw^ tho' he faith, he is able to prove, caivinv re-
that if there be a God in Heaven, thefe Wri tings ^j;;;f>;^^
liave proceeded from him ^ yet he concludes ano-.scriptur^i
Cher Knowledge to be neceflary: hpt, lib. i. cap/f/^'^^y ^
7. Se^, 4. spirit.
" But, if ( faith he ) we refpcv^ the Confciences,
'^ that they be not daily mokfled with Doubts,
*^ and flick not at every Scruple, it is requi-
" fite that this Perfwaiion which we fpeak of, be
^* taken higher than Humane Reafbn, Judgment,
" or Conjedures ^ to wit, from the fecret Tedi-
" mony of the Holy Spirit. u4^d agaln^ To thofc
"that ask, that we prove mito them^ by Reafon^ that
•** Mofes and the Prophets were Infplred of God to
^^ fpeak: I Anfwer, That the Teflimony of the
^ Holy Spirit h more excellent than all Reafon.
And again^ " Let this remain a firm Truth, That
'' he only whom the Holy Ghoft hath perfvvaded,
*^ can repofe himfelf on the Scripture with a true
*^ certainty. And lafily^ This then is a Judgment,
^ which cannot be begotten, but by a Heavenly
*^ Revelation, &c.
The fame is alfo affirmed in the firft publick .
Confeffion of the Blench Churches, publifhed in the j^/ J^"^f^
Year 1559. Art. ^., "We know thefe Books to French
" be Canonical, and the moll certain Paile of our ^*'"'"^'''^^-
" Faith, not fo much by the common Accord and
*' Confent of the Church, as by the Teflimony and
*^ inward Perfwaiion of the Holy Spirit.
Thus alfo in the 5th Article of the Confeffion of
Faith, of the Churches of Holland^ confirmed by ^^'fj'jj.^' ^f
the Synod of Dort. " We receive thefe Books "rrtfe^-
*' only for Holy and Canonical, not fo much be- f^^-
" caufe the Church receives and approves them,
" as becaufe the Spirit of God doth wicnefs in our
"Hearts, that they are of God.
F 3 And
70 PROPOSITION III.
weftmin^er And laftly, The Dlvines^^ fo called, at Weftm'm-
%Vfame. /^^ who began to be afraid o£> and guard again ft
the Tellimony of the Spiiit, becaufe they percei-
ved a Difpenfacioii beyond that which they were
nnder^ beginning to dawn, and to eclipfe them ^.
yet could they not get by this, tho' they have
laid it down, neither fo clearly, diftindly, norho-
neftly, as they that went before. It is in thefe
words, Chlij,, I. ScB. 5. ^^ Never thelefs, our full
" Perfwaiion and AiHira nee of , the Infallible Truth
" thereof, is, from the inward Work of the Holy
'^ Spirit, bearing witnefs by and with the Word in
'' our Hearts.
By all which It appearcth, how necelTary it is,
to leek the certainty of the Scriptures from the
Spirit, and no where elie. The infinite Jang-
lings, and endlefs Contells of thofe, that feek
their Authority elfewhere, dowitnefs to the Truth
hereof
Apocrypha, p^j- ^-j^e Ancients themfelves, even of die firft
Cone. Laod. Centurics, were not agreed among themfelves con-
J^J-g59-^j''cerning them, while ibme of them rejeded Books
cone. Laod. whlch vve apptovc, and others of them approved
]-ea/"t^ thofe which ibme of us rejeA. It is not unknown
ezduded'' to fuch as arc in the leait acquainted with Anti-
fromtheca-Q^^iliy what great Contells are concerning the fe-
mfdom of cond Epntl<2 ot Peter -^ that or James -^ tne lecond
Solomon ju-aiid third of John \ and the P.eveUtioris^ which ma-
the Macca- ^Y'> ^^^^^ '^cry AnciCiit, deny- to have been written
bees, x»bich by the beloved Difciple and Brother of James^ but
ifcanhagc^^y another of that name. What.fliould then be-
he!d in the' comc of Chrifllans, if they had not- received that
rl^Jivel^' Spirit, and thofe fpiritual Senfes, by which they
kiiow how to difcern the Tme from the Falfe ? - It's
the Priviledge of Chrift's Sheep indeed, that they
hear his Voice, and refufe that of a Stranger ^ which
Priviledge being taken away, we are left a prey to
all manner of Wolves.
§. IL
§. II. Tho' then we do acknowledge the Scrip-
tures to be a very Heavenly and Divine Writing,
the ufe of them to be very Comfortable aiid Ne-
ceflary to the Church of Ghrift, and that we alio
admire, and give praife to the Lord, for his won-
vderfui Providence, in preferving thefe Writings lb
Pure and Uncorrupted, as we have them through
£o long a Night of Apollafie, to be a Tellimony
of his Truth, againfl the Wickednefs and Abomi-
nations, even of thofe, whom he made Inllrumeatal
m preferving them^ fo that they have kept them
:to be a Witnefs againfl: themfelves j yet we may
not call them the principal Fountain of all Truth
and Knowledge, nor yet the firft adequate Rule of
Faith and Manners, becaufe the principal Fountain
of Truth mufl; be the Truth it felf, /. e. That, j-f^ ^^ip,
whofe Certainty and Authority depends not upon^^'^^^^^^"''^
another. When we doubt of the Streams of 'dnyoround'of
River or Fload, we recur to the Fountain it felf, Truth,
and having found it, there we delifl, we can go no
further ^ becaufe there it ipringsout of the Bowels
of the Earth, which are infcrucable. Even fo the
Writings and Sayings of all Men we mufl bring to
the Word of God, I nieaii the eternal Word, and
if they agree hereunto, we Hand there ^ for this
Word always proccedeth, and doth eternally pro-
ceed from God, la and by which, the unfearchable *
Wifdom of God, and unfearchable Counfel, and
Will conceived in the Heart of God, is revealed
^ unto us. That then the Scripture is not the principal
Ground of Faith and Knowledge, as it appears by
what is above fpoken j fo it is provided in the latter
part of the Propolltion, which being reduced to'ari
Argument, runs thus :
That whereof the certainty and authority dc-,
pends upon another, and which is received as
Truth, becaufe of its proceeding from another, is
not to be accounted the principal ground and origin
of all Truth and Knowledge.
F 4 But
72 PROPOSITION III.
But the Scriptures Authority and Certainty de-
pend upon the Spirit, by which they were dicta^
ted 5 and the reafon why they were received, as
Truth, is, becaufe they proceeded from the Spirit,
Therefore they are not the principal ground of
Truth.
To confirm this Argument, I added the School-
Maxim, Procter quod imumqiiodqHe eft tde^ ilkd if [urn
magu eft tde. Which Maxim, tho' I confefs it doth
not hold Univerfaliy, in all things *, yet in this it
both doth and will very well hold, as by applying
it, as w^ have above intimated, will appear.
jjehher are The fame Argument will hold, as to the other
%Vy^Ruie Branch of the Propofition, That it is not the primary
of Faith and adequate Rule of Faith and Manners •, thus,
mmers, n^\[^r which is not the Rule of my >Faith m be-
lieving the Scriptures themfelves, is not the prima-
ry adequate Rule of Faith and Manners :
But the Scripture is not, nor can it be the Rule
of that Faith, by which I believe them, &c.
Therefore, &c,
rhat the But as to this part, v/e ftall produce divers Ar^
^irit is the gunieuts hereafter, as to what is affirmed. That the
Spirit^ and not the ScriptHres^ is the RuLe^ it is largly
iTandled in the former Propofition, the fum where-
of I ihall fubfume in one Argument, thus.
If by the Spirit we can only come to the true
Knowledge of God: If by the Spirit we are to be
led into all Truth, and fo be taught of all Things ^
Then the Spirit, and not the Scriptures, is the
Foundation and Ground of all Truth and Know-
ledge, and the primary Rule of Faith and Maar
ners :
But the Firll is true ^ Therefore alfo the lafl.
Next, The very nature of the Gofpel it felf
deciareth, that the Scriptures cannot be the Only
^nd Cmef Rule of Chriftians^ elle there lho«ld be
no difference betwixt the Law and the Gofpel. A^
from the Nature of the New Covenant*' by di-
vers
i>i ' . . « *
vers Scriptures defcribed in the former Propolition
is proved.
But befides thefe which are before-mentioned, ^^5,^^^^.^^^^
herein dotli the Law and the Gof^el differ,' in that the taw cmd Go-
Law being outwardly written, brings under Con- fP^^ ^^^^'
def^wmon^ but hath not Life in it to Save ; whereas
the GoffeL, as ic declares and makes nianifell theE-
vil ^ fo it being an inward powerful thing, gives
power ilfo to obey, and deliver from the Evil".
Hence it is called Eu^f^e'A/o;', which is Glad Tidings ;
t\iZ Law or Letter^ which is without us, Kills: But
the Gojpdj which is the inward Spiritual Law^ gives
Lije^ for it confifls not fo much in Words as in
Virtue. Wherefore liich as come to know it, and
be acquainted with it, come to feel greater pow-
er over tlieir Iniquities, than all outward Laws or
Rules can give theme Hence the Apoftle con-
cludes, Rom. 6, 14. Sm Jliall nst have Domi?iion over .
ymt : Tor ye are r.ot under the Lav^j hm under Grace,
This Grace then, that is Inward^ and not an Outward
Law, is to be the Rule of Chrillians : Hereunto the
Apollle commends the Elders of the Church, lay-
ing, ^^i 20. 32. Andnow^ Brethren^ I commend yon
to God^ and to the Word of his Grace^ which is able to
build you upj and to give you an Inheritance among all
them which are Sanctified. He doth not commend
them here to outward Laws or Writings, but to
the Word ofGrace^ which is Inward, even the Sfi-
ritual LaiVj which makes free, as he elfewhere af-
firms, Rom. 8. 2. The Law of the Sprit of Life in
Chrift Jcjui-y hath made me fi-ee from the Law of Sin and
Death. This Spiritual Law is that which the Apo-
ftle declares he preached and direded People unto,
which was not outward, as Rom. 10. 8. is mani-
feil^ where diftinguifhiag it from the Law, he
faith. The Word is nigh thee^ in thy Heart., and in thy
Mouth ij and this is the Word of Faith which we Preach,
Jprom what is aboyeCaid, I argue thus.
The
74 PROPOSITION IIL
The principl Rule of Chriftians under the Gofpel^
is not an outward Letter, nor Law outwardly writ-
ten and delivered ^ but an inward Spiritual Law, in-
gr avert in the Hearty the Law of the Spirit of Life^ the
kVordj that is nigh^ in the Heart and in the Month.
But the Letter of the Scripture is outward, of it
felf adead thing, a meer Declaration of good things,
but not the things themfelves.
Therefore it is not, nor can be, the chief or prin-
cipal Rule of Chriftians.
§. III. Thirdly^ That which is given to Chriftians
for a Rule and Guide, muft needs be fo full, as it
may clearjy and diftindly guide and order them in
all things and occurrences that may fall out.
But in that there are many hundreds of things,
with a regard to their Gircumftances, particular
Chriftians may be concerned irij for which there
can be no particular Rule had in the Scriptures :
Therefore the Scriptures cannot be a Rule to
them.
I fhall give an Inftance in two or three Particu-
lars, for to prove this Propofition. It is not to be
doubted, but fome Men are particularly called to
fome particular Services ^ their being not found in
which, tho' the A^ be no general politive Duty ;
yet in fb far as it may be required of them, is a
great Sin to omit : For as much as God is zealous
of his Glory, and every Acl of Difobedience to his
Will manifefted, is enough not only to hinder one
greatly from that Comfort and inward Grace, which
otherwife they might have, but alfo bringeth Con-
demnation.
• As for Inftance, Some are called to the Miniftry
of the Word *, Pad faith, There was a necejfuy upon
loini id preach the Gofpel ^ Wo unto me^ if 1 preach not.
If it be necefTary, that there be now Minifters of
the Church,as well as then, then there is the lame ne-
ccflicy lipon fbme more than upon others, to occupy
this place j which ncccflity, as it may be incumbent
upon
upon particular Perfons, the Scripture neither doth
nor can declare.
If it be faid. That the Qualifications of a Mmifier Objed.
are found in the Scripture^ and by applying thefe Ofiali"
fie at ions to my felf^ I may know whether Ibefitfor fttch
a place or no,
I anfwcr. The Qualifications of a Bifiwp^ or Mi- Aafw.
nifler^ as they are mentioned both in the Epiftle to
Timothy and Titm^ are fuch as may be found in a
private Chriilian ^ yea, which ought in fome mea-
fure to be in every true Ghriflian : So that, that
giveth a Man no certainty. Every Capacity to aa
Office, giveth me not a fufficient Gall to it. ^ "'
Next again, By what Rule fhall I judge, if I be
fo Qualified ? How do I know that I a.m fiber ^ meeh,
holy^ harmlefs / Is not the Teflimony of the Spirit
in my Confidence^ that which muil allure me hereof?
And fuppofe that I was Qualified and Called, yet
what Scripture-Rule Ihall inform me, whether it bd
my duty to Preach in this or that place, in France
or England^ Holland or Germany .? Whether I Ihall
take up my Time in Confirming the Faithful, Re-
claiming Hereticks, or Converting Infidels, as alfo
in Writing Epiflles to this or that Church ?
The general Rules of the Scripture, viz. To be
diligent in my Duty^ to do all to the Glory of Godj and
for the good of his Churchy can give me no light in
this thing. Seeing two different things may both
have a refped to that way, yet may I commit a
great Error and Offence, in doing the one, when I
am called to the other. If Pad^ when his Face was
turned by the Lord toward Jernfialemj had gone back
to Achaia^ or Macedonia^ he might have fuppofed he
could have done God more acceptable Service, in
Preaching and Confirming the Churches, than in be-
ing fhiit up in Prifon in Jndea-^ but would God have
been pleafed herewith ? Nay certainly. Obedience
is better than Sacrifice ^ and it is not our doing that
which is good limply, that pleafeth God, but that
good
75 PROPOSITION III.
good which he willeth us to do. Every Member
hath its particular place in the Body, as the Apo-
ftle fheweth, i Cor. 1 2. If then, I being the Foot,
fhould offer to exercife the office of the Hand ^ or
being the Hand, that of the Tongue, my Service
would be troublefome, and not acceptable ^ and in-
ftead of helping the Body,I fhould make a Schl/m in it.
u'fooTf^r So ^hat, that which is good for another to do, may
one to d0, be fiuful to me : For, as Mafters will have their Ser-
"fuitodM'' ^'^^^^ ^o o^^y them,according to their good pleafure,
tier, ' and not only in blindly doing that, which may feem
to them to tend to their Mailer's profit ^ whereby it
may chance (the Mailer having bufinefs both in the
Field and in the Houfe) that the Servant, that knows
not his Mailer's will, may go to the Field, when it
is the mind of the Malter he Ihould flay and do the
budnefsof the Houfe : Would not this Servant then
deferve a Reproof, for not anfwering his Mailer's
mind ? And what Mailer is fo fottifli and carelefs,
as having many Servants, leaves them in fuch dif-
order, as not to affign each his particular Station,
and not only the general Term of doing that which
k profitable, which would leave thera in various
doubts, and no doubt end in confulion ?
Shall we then dare to afcribe unto Chrill, in the
ordering of his Church and Servants, that which
in Man might jiillly be accounted Diforder andCon-
fdfion ? The Apollle Ihcweth this dillindion well,
Rom. 1 2.6,7,8. Having then Gifts differing according
i^verfities ^q fjj^ Grace that is ^iven topux whether Prophecy, let us
of Gifts- , /, ,. '^ , ' - r T- ' I -^ j,^- '
frofhefte according to the proportion of Fanh ^ or Mmi'
firy^ let m wait on our Afinifiring ^ or he that Teach^
eth^ on Teaching ^ or he that Exhorteth^ on Exhortation,
Now what Scripture-Rule fheweth me, that I ought
to Exhort, ratjier than Prophelie ? or to Miniller,
rather than Teach ? Surely none at all. Many more
Difficulties of this kind occur in the Life of a Chri-
ftian.
Moreover,
S)t t&e fe^crf ptutetf. 77
Moreover, Tiiat which of all things is mofl need-
ful for him to know, to wit, whether he really he slivalloa^a
in the Faith, and an Heir of Salvation, or no, the the.scripturf
Scripture can give him no certainty in, neither can ^^'**'*^^'
it be a Rule to him. That this Knowledge is ex-
ceeding defirable and comfortable, all do unanimouf-
ly acknowledge j belides, that it is efpecially com-
manded, 2 Cor, 13. 5. Examine yoptr felves^whether ye
be in the Faith^ prove your [elves ^ know ye not your own
felves^ how that jefp^ Chrifl is inyoit^ except ye be Repro^
bates f And 2 Pet, i . 10. Wherefore the rather Brethren^
give all diligence to make ymr Calling and Ele^ion fure.
Now, I fay, what Scripture-Rule can aflure me, that
I have true Faith ? That my Calling and Eledion is
fure ?
If it be laid. By comparing the ScriptHre-Marh of
true Faith with mine :
I demand. Wherewith fhall I make this Obferya-
tion ? What fhall afcertain me, chat 1 am not mi-
ftaken ? It cannot be the Scripture : That's the Mat-
ter under Debate.
If it be laid, My own Heart :
Howunfit a Judge is it in its own cale? And how
like to be partial, efpecially if it be yet unrenew-
ed ? Doth not the Scripture fay. That it is deceit- ^^f^"^
ful above all things f I find the Fromifes, I find the cWjf«i*
Threatnings, in the Scripture ^ but who telleth me,
that the one belongs io me, more than the other ?
The Scripture gives tne a meer Declaration of thefe
things, but makes ho Application -^ fo that the Af-
fumv :ion mud be of my own making, thus ^ as for
Example : I find this Propofition in the Scripture^
He that believes^ jhall befaved : Thence I draw this ^,
Aflumption, 5
But I, Robert y Believe :
Therefore, Ijljall be faved.
The Minor is of my own making, not exprefled
in the Scripture ^ and fo a Humane Conclufion, not
a Divine Pofition j fo that my Faith and Aflurance
here
78 PROPOSITION IIL
here, is not built upon a Scripture Propofition, but
upon a Humane Principle ^ which, unlefs I be fure of
elfewhere, the Scripture gives me no certainty in
the matter.
Again, If I fhould purfue the Argument further,
and feek a new Medium out of the Scripture, the
fame difficulty would occur, thus :
He that hath the true and certain Marks of true
Faith, hath true Faith.
But I have thofe Marks :
Therefore I have true Faith.
For the Aflumption is ftill here of my own ma-
king, and is not found in the Scriptures ^ and by-
confequence the Conclufion can be no better, fince
it flill followeth the weaker Propofition. This is
indeed fo pungent, that the beft of Proteftants,
the Inward ^^^ lA^^^ foj^ this Aflurance, afcribe it to the in-
TejiinZ^yof^^^'^ Teftimony of the Spirit, ( as Cdvin^ in that
%l%lfl€ ^^^^^ Citation, cited in the former Propofition ) fb
^scripturS that, not to feek further into the Writings of the
rrcmifes. Primitive Protcflauts, (which are full of fuch Ex-
prefljons) even the Wefiminfier Confeffion of Faith
affirmeth, Chaf, i8. SeEh. 12. "This certainty is
'*- not a bare Gonjedure and probable Perfwafion,
*' grounded upon Fallible Hope, but an Infallible
*^ Affurance of Faith, founded upon the Divine
*^ Truth of the Promife of Salvation ^ the inward
*^ Evidences of thefe Graces, unto which thefe Pro-
*^ miles are made *, the Teftimony of the Spirit of
*' Adoption, wicnefling to our fpirits, that we are
*' the Children of God ; which Spirit is the Eamefl
|»\ *' of our Inheritance^ whereby we are fealed to the day
' ) *' ^/ ^edemftion,
* Moreover, The Scripture it felf, wherein we are
fo earncHly prcfled to feek after this AlTurance, doch
not at all affirm it felf a Rule fufficient to give it,
but wholly afcribeth it to the Spirit, as Rom. 8. 16.
The Spirit it felf bear eth wltnefs with our ffirit^that we are
theOhildnn of God. i John 4. 13. Hereby know we
that
rW xp^ dwell in him^ and he in us^ becanfe he hath given
w of his Spirit'^ and chap. 5. 6. And it is the Spirit
that beareth witnefs^ becaufe the Spirit is Trmh.
§. IV. Laftly^ That cannot be the only, prinxripal That the
nor chief Rule, which doth not univerfally reach ^'>«^^'
every Individual, that needeth it, to produce the ahf^Rutc,
neceflary effed ^ and from the ufe of which; (either
fome innocent and finlefs Defeft, or Natural, yet
by harmlefsand blamelefs Imperfeftion) many (who
are within the compafs of the vilible Church, and
may, without abfurdity, yea, with great probabi-
lity, be accounted of the Eled) are neceflarily Ex-
cluded, and that either wholly, or at leafb from the
immediate ufe thereof. But it fo falls out frequent- . r>..fx> -
ly concernmg the Scriptures, m the cafe of Dcai pie.chiidrm
People, Children and Idiots, who can by no means ^„^^^^^
have the benefit of the Scriptures. Shall - we then
affirm, that they are without any Rule to God-
ward, or that they are all damned ? As fuch an O-
pinion is in it felf very abfurd,and inconfillent both
with the Jullice and Mercy of God, fo I know no
found Reafon can be alledged for it. Now if we
may fuppofe any fuch to be under the New Covenant
Dhfpenfation^ as I know none will deny ^ but that we
fuppofe it without any abfurdity, we cannot fup-
pofe them without fome Rule and Means of Know-
ledge ^ feeing it is exprcfly affirmed. They jhall all
be taught of God^ John 6, 45. And they jhall know me
from the leafi to the greatefi^ Heb. 8. 1 1 . Bnt Second-
ly, Tho' we were rid of this difficulty, how many
illiterate, and yet good Men, are there in the
Church of God, who cannot read a Letter in their
own Mothers Tongue ? Which Imperfedion, tho'
it be inconvenient, I cannot tell whether we may
fafely affirm it to be finful *, thefe can have no im-
mediate Knowledge of the Rule of their Faith : So^
their Faith muft needs depend upon the credit of
other Men's Reading or Relating it unto them ^
where either the altering, adding, or omitting of a
iiccle
8o PROPOSITION III.
little word may be a Foundation in the poor Hear-
er, of a very dangerous Miftake, whereby he may
either continue in an Iniquity Ignorantly, or believe
2. Papifls a Lye confidently. As for Example, The Paplfis in
s7c7ndcom- ^^\ ^^9^ Catechifms, and publick Exercifes of Exa*
mandment miuatiou, towards the People, have boldly cut away
^plopuf the Second Command, becaufe it feems fo exprelly
to hit againfl their Adoration and ufe of Images;
whereas many of thefe People, in whom, by this
Omiflbn, this falfe Opinion is foftered, are under
a fimple impoiTibility, or at leaft a very great dif-
ficulty, to be outwardly informed of this abufe :
But further, fuppofe all could read the Scriptures
in. their own Language, where is there one of a j
Thoufand that hath that through Knowledge of 1
the Original Languages, in which they are writ-
ten, fo as in that refped immediately to receive the
3. The vn- benefit of them ? Muffc not all thefe here depend •
certainty of xx^on. the Honcfty and Faithfulnefs of the Inter-
Jerso/X^'pi'eters ? Which how uncertain it is for a Man to
Scriptures, build hls Faith upon, the many Corrections, A-
Adtmera- Hiendmeuts, and various Eflays, whicli evea among
tins, it. Proteltants have been ufed, whereof the latter have
conflantly blamed and corrected the former, as
guilty of Defeds and Errors, doth fufficiently de-
clare. And that even the lait TranQations in the
vulgar Languages need to be corrected (as I could
prove at large, were it proper in this place)
learned Men do confefs. But laft of all, there is
no lefs difficulty even occurs to thefe skilled in the
Original Languages, who cannot fo immediately
receive the Mind of the Authors in thefe Writings,
as that their Faith doth at leafl obliquely depend
upon the Honelty and Credit of the Tranfcribers,
fmce the Original Copies are granted by all not to
be now extant.
Hicron-B^'^ Of which Tranfcribcrs Jerom in his time com-
^^•'"^L^'"' plained, faying, That they wrote not what they fomd-^
^' **^* hm what they mderflood. And Epifhanitis faith. That
in
in the good and correSt Copies of Luke it was writte??^ f • i • a
that Chrifl Wept, and that Irenseus doth cite it f, but Jlhoiiom.
that the Catholicks blotted it oitt^ fearing left Hercticks oper.
Jlmdd have ahnfed it. Other Fathers alfo declare.
That whole Verfes were taken out <?/Mark5 becaufe of the
Manichees.
But further, the various Ledions of the Hebrew The vanon^
CharaUer by reafon of the Foints^ which fome plead f^f'^^yf.l^
for, as co3:vous with the firfb Writings ^ which charaaer^
others, with no lefs probability, alledge to be a^^-
later Invention ^ the difagreement of divers Cita-
tion s of Chrill and the Apoilles, with thofe palTa-
ges in the Old Teltament^ they appeal to the
great Controverfie among the Fathers, whereof
fome highly approve the Greek Septuagint^ decrying
and rendring very doubtful the Hebrew Cofy^ as in
many places vitiated, and altered by the Jews ^
other fome, and particularly Jerom^ exalting the
certainty of the Hebrew^ and rejeding, yea even
deriding the Hillory of the Septmgint^ which the
Primitive Chufch chiefly made ufe" of ^ and fome
Fathers that lived Centuries before him, aflirm'cl
to be a moil certain thing. And the many various
Ledions in divers Copies of the Greek, and the
great Alterations among the Fathers of the firft
three Centuries ( who had greater op}X)rrunity to
be better informed, than we can now lay claim to)
concerning the Books to be admitted or rejedcd,
as is above-obferved. I fay, all thefe, and much
more which might be ailedged,puts the Minds, even
of the Learned, into infinite Doubts, Scruples,
and inextricable Difficulties : Whence we may very
fafely conclude, that Jeiiis Chrifl:, who promifcd
to be always with his Children, to lead them into
allTrmh^ to guard them, againft the Devices of the
Enemy, and to eflabliHi their Faith upon an iw-
moveable Rock^ left them not to be principally ruled
by that, which was fubjed in it felf, to many un-
certainties: and therefore he gave them his 5p/r/f,
G as
Si PROPOSITION m.
as their principal Guide, which neither Moths nor
Time can wear out, nor Tranfcribers nor Tranfla-
tors corrupt; which none are fo Young, none lb
Illiterate, none in fo remote a Place, but they may
come to be reached, and rightly informed by it.
Through and by the Clearnefs which that Spi-
rit gives us, it is that we are only bell rid of thole
difficulties that occur to us, concerning the Scrip-
tures. The real and undoubted Experience wliere-
of I my felf have been a Witnefs of, w^ith great
Admiration of the Love of God to his Children
in thefe latter days : For I have known fome of
my Friends, who profeis the larne Faith with me,
faithful Servants of the moll High God, and full of
[,^'^^^^7'^^"' Divine Knowledge of his Truth, as it was imme-
seriptures diatcly and inwardly revealed to them, by the
fb{%/>7VA" ^P^'"^^' from a true and living Experience ; who
ths'vniearn- noc ouly wcre Ignorant of the Greek and Hebrew,
ed in Let- ^,jj- ^y^^ fome of thcui could not read their own
vulgar Language, who being prelll^d by the Ad-
verfaries with fome Citations out of the EngUjh
TranOation, and finding them to difigree with the
Manifeftation of Truth in their Hearts, have bold-
ly affirmed the Spirit of God never laid fo ; and
that it was certainly wrong : for they did not be-
lieve that any of the Holy Prophets, or Apollles,
had ever written fo ; which, when I on this account
fcrioufly examined, I really found to be Errors and
Corruptions of tlic Tranllators : Who, as rn moll
Tranllations, do not fo much give us the genuine
Signification of tlie Words, as ftrain them to ex-
prcfs that, v/hich comes nearcll to that Opinion
and Notion they have of Truth. And this feemed
to me to fuit very v/ell with that faying of ^;^-
^ntjUne^ Epifi. 19. ad Hen. Tom. 2. fol. 14. after he
"hasfaid, " That he gives only that Honour to thofe
" Books which are called Canonical;^ as to believe
" that the Author^ thereof did in writing, not err.
He add^j " And if I ilia 11 meet with any thing fa
ters.
" theic
*' thefe Writings, that fecmeth repugnant to
" Truth, I fhall not doubt to fay, that either the
" Volume is Faulty or Erroneous : That the Ex-
*' pounder hath not reached what was faid, or that
*^ I have in no wife underflood it. So that he fup-
pofes, that in the Tranfa^iption and Tranllatioa
there may be Errors.
§. V. If it be then asked me. Whether I think Objed.
hereby to render the Scripare altogether Vncertain^ or
Vfelefs ?
I Anfwer^ Not at all. The Propofition it felf de- jinfw, il
dares, what efteeni I have for them *, and provided,
that to the Spirit, from which they came, be buE
granted that place the Scriptures themfelves give
it ^ I do freely concede to the Scripture the fecond
place, even whatfbever they lay of themfelves :
Which the Apoille Pmd chiefly mentions in two
places, Rom. 15. 4. Whatfoever things were written
aforetime^ were written for our Learning ^ that wcy
through Patie^e and Comfort of the Scriptures^ might:^
have Hope, 2 Tim. 3. 15, i<5, 17. The Holy Scrip-'
tures are able to make Wife unto Salvation^ through
Faith which is in ^efta Chrifi, All Scripture given by
Jnfpiration of Godj is profitable for CorreB:ion ^ for
InftruBion in Righteoufnefs^ that the Man of God may
be RerfeEl-i throughly fumtjhed unto every good Work.
For tho' God do principally and chiefly lead U5
by his Spirit ^ yet he fometimes conveys his Com-
fort and Confolation to us, through his Children,
whom he Raifcs up and Infptres, to fpeak or write
a Word in 9:3i{Q'[\ ^ whereby the Saints are made
Inftruments in the hand of the Lord, to llrengthea
and encourage one another-, which do alio tend
to perfed, and make them wife unto Salvation ^
and fuch as are led by the Spirit, cannot neglect, 77,^ sahth
but do naturally love, and are wonderfully chc- ^nutuai corn-
ri Hied by Bhat, which procccdeth from the fame^^^^pf,^
Spirit iii auotiier^ bccaufe fuch mutual Emanations in au,
of Dhe heavenly Life, tend to quicken the Mind,
G 2 whca
84 PROPOSITION III.
when at any time it is overtaken v/ith heavinefs.
Teter himfelf declares this to have been the end of
his Writing, z Pet, i. 12, 13. Wherefore I will not
be negligent^ to put you always in remembrance of thofe
things ^ tho^ ye know them^ and be efiablijljed in the
prejent Truth, Tea^ I think it meet^ a6 long 06 lam in
this Tabernacle^ to fiir you up^ by putting you in re^
membrance
God is Teacher of his People himfelf^ and there
is nothing more exprefs, than that fuch as are un-
der the New Covenant, they need no Man to teach
them : Yet it was a fruit of Chrift's Afcenfion, to
fend Teachers and Pallors, for perfeding of the
Saints. So that the fame work is afcribed to the
Scriptures, as to Teachers ^ the one to make the
Man of God Perfed, the other for the Perfedtion
of the Saints.
As then Teachers are not to go before the
Teaching of God himfelf, under the New Cove-
nant, but to follow after it ;, neither are they to
rob us of that great Priviledge, which Chrill hath
purchafed unto us by his Blood \ fo neither is the
Scripture to go before the teaching of the Spirit,
or to rob us of it.
Anfvo. 2. Secondly^ God hath feen meet, that herein we
fliould, as in a Looking-Glafs, fee the Conditions
The Sony ^^^ Expericuces of the Saints of old : that finding
tares a look- _-l.. ^ ,. -it
in^-Qiafs. our Experience aniwer to theirs, we might there-
by be the more confirmed and comforted, and
our Hope flrengthencd of obtaining the fame end^
that obferving the Providences attending them,
feeing the Snares they were liable to, and behold-
ing their Deliverances •, we may thereby be made
wife unto Salvation, and feafonably reproved, and
inftruded in Righteoufnefs.
The Scrip- This is the great Work of the Scriptures, and
turei irork their Service to us, that we may witnefs them ful-
oHdService. ^^j^^ .^ ^^^^^ ^^^^ ^^ dikQYn the Ilamp of God's Spi-
rit and ways upon them, by the inward acquain-
tance
^f t^t ^criptuteis. 85
tance we have with the lame Spirit and Work in
our Hearts. The Prophecies of the Scriptures are
alfo very comfortable, and profitable unto us, as
the fame Spirit inlightens us, to obferve them ful-
filled, and to be fulfilled : For in all this, it is to be
obferved, that it is only the Spiritual Man that
can make a right ufe of them : they are able to
make the Man of God Perfed (fo it is not the na-
tural Man) and whatlbever was written aforetime,
was written for our Comfort^ \j)Ptr'} that are the Be-
lievers, {_ our ] that are the Saints \ concerning
fuch the ApoHle fpeaks : for as for the other, the
ApoHle Peter plainly declares, that the iwfiabU and
unlearned wreft them to their own DefiruBion : Thele
were they that were unlearned in the Divine and
Heavenly Learning of the Spirit, not in Humane
and School Literature ^ in which we may fafely
prefume, that Peter himfelf, being a Fiiher-man,
had no skill ^ for it may, with great probability,
yea certainty, be affirmed, that he had no know-
ledge of Arifiotle's Logick, which both Papifls and ij>gid^>
Protellants, now degenerating from the fimplicity
of Truth, make the hand-Maid of Divinity (as they
call it) and a neceflary Introdudion to their car-
nal, natural and humane Miniflry. By the infinite
obfcure Labours of which kind of Men, mixing-
in their Hcathenifh Stuff, the Scripture is rendrcd
at this day of fo little fervice to the liniple People :
whereof if Jerom complained in his time, now
twelve Hundred Years ago, /i//Vro/« Epift. 134. ad
Cy^r, tom. 3. faying. It is wont to hefal the mofi fan
of learned Men^ that it is harder to nnderftand thsir
Expojitions^ than the things which they go about to Ex^
found J What may we fay then, confidering thofe
great Heaps of Commentaries lince, in Ages yet far
more corrupted ?
§. VI. In this refped above-mentioned then^ we
havefhewn what Service and Ufe the Holy Scrip-
tures, .as managed in and by the Spirit, are of^ to
G 3 die
8(5 PROPOSITION III.
the Giuirch of God^ wherefore we do account
them a Secondary Rule. Moreover, becaufe they
are commonly acknowledged by all, to have been
written by the Didates of the Holy Spirit, and
that the Errors, which may be fuppofed by the In-
jury of Times to have flipt in, are not fuch, but
that there is a fufficient clear Tellimony left to all
the EfTentials of the Chrillian Faith ^ we do look
upon them, as the only fit outward Judge of Con-
troveriies among Chriftians ^ and that whatfoever
"Dodrine is contrary unto their Teflimony, may
therefore jufljy be rejeited as Falfe. And for our
parts, we are very willing, that all our Dodrines
and Practices be tryed by them ^ which v/e never
refufed, nor ever fhall, in all Controverfies with
our Adverfaries, as the Judge and Tell. We fhall
alfo be very v/illing to admit it, as a pofitive cer-
tain Maxim, That whatfoever any do^ ^retendwg to
the Spirit, which is contrary to the Scriptures^ be ac^
counted and reckoned a Deliifion of, the Devil. For as
we never lay claim to the Spirit's leadings, that
we may cover our felves in any thing that is Evil j
{o we know, that as every Evil contradids the
Scriptures, fo it doth alfo the Spirit in the firll
place, from which the Scriptures came, and whole
Motions can never contradid one another, tho*
they may appear fonietimcs,' to be contradictory to
the blind Eye of the natnr.alMan, as Panl and James
feem to contradid one another. • '
Thus far we have fhewn both vv^hat we believe,
and what we believe not, concerning the Holy
Scriptures-, hoping, we have given them their due
plac^. But lince they that will needs have them
to be the Only, Certain and Principal Rule^ want
not fome fhew of Arguments, even from the Scrip*-
ture it feif ( tho' it no where call it felf lb ) by
which they labour to prove their Dodrine ^ I fhall
briefly lay them down by way of Objcdions, and
Aafwer them, before I make' an end of this matter.
^ §.VIL
0f ttje ^aiptmtsi. 87
§. VII. Their firll Objedion is ufually drawn Objcd.i
from Ifaiah 8. 20. To the Law and to the Tefiimony '^
if they fpeak not according to this [Vord^ it is bccaitfc
there is no Light in them. Now this Law^ Tcfiimony^
and IVord^ tiiey plead to be the Scriptures.
To which I Anfwer ^ That that is to beg the jinfw. i*
Xhing in Qiiellion ^ and remains yet unproved.
Nor do I know, for what reafon we may not fafe-
ly affirm this Laxv and Word to. be Inward : But
fuppofe it was Outward^ it proves not the cafe at
all for them, neither makes it againft us *, for it
may be confelfed, without any prejudice to our
.Gaufe, That the outward Law was more particu-
larly to the "Jews a Rule, and more principally
Ithan to us ^ feeing their Law was outward a ad
Jlteral, but ours, under the New Covenant (as
Jiath been already faid ) is exprefly affirmed to be
Inw^.rdsind Spirit^ial ^ So that this Scripture is fo far
from, making againft us, that it makes for us^ f^^'Jhings\%
if .the Jews weredireded to try all things by ihdr what i'
Law, which was without them, written in Tables
of Stone ^ then if we wuil have this Advice of the
Prophet to .reach us, we mu(t make it hold paral-
iel to that pifpenfatipn of the Golpel, which we
.are under : So that we are to try all things (in
jthe firft place) by that Word of Faith j which is
preached unto us, which the Apoftle faith, is in.
the Heart ^ and by that Law, which God hath gi-
ven us, w^hich the Apoftle, Iskh alfo exprefly, ^
written and f laced in the Mind. '
Laftly ^ If vv^e look to this pla.ce, according to
the Greek Interpretation of xhe Septfiagint^ our
Adverfaries fhail have nothing from thence to carp ^
yea, it will favour us much : for there k is faid, ,
that the Law is g^ven m for a help ^ whiqli very well
agrees, with what is above aflerted.
Their fecond Obiedion is from John %. 390 Ssarch ^^ . «
thsScript^es, Ike. ' ' ' <^^3^^
C 4 Here^
88 PROPOSITION IIL
Here^ fay they, we are commanded^ by Chrifl him-
felf, to fearch the Scrifthres,
Ai'ifw. I. I Anfwer-, F'.rfl: ^ That the Scriptures ought to
be fearched, we do not at all deny -^ but are very
willing to be tryed by them, as hath been above-
declared : But the Quellion is, Vl^ether they be the
Only and Vrlnchd Rule ? Which this is fo far from
proving, that ic proveth the contrary ^ for Chrifl
checks them here, for too high an eiteem of the
Scriptures, and negleding of him that was to be
preferred before them, and to whom they bare
wicncfs ^ as the following words declare. For in
Search the them ye think ye have eternal Life^ and they are they
^riptures, ^iji(.]j lejfific of me : And ye mil not come nnto me^
that ye might have Life. This fhews, that while they
thought, they had Eternal Life in the Scrip-
tures, they negleded to come unto Chriil, to
have Life, of which the Scriptures bore witnefs.
This anfwers well to our purj)ofe, fince our Ad-
vcrfaries now do alfo exalt the Scriptures, and
think to have Life in them ^ which is no more,
than to look upon them as the only principal Rule,
and Way to Life*, and yet rcfufe to come unto
the Spirit, of which they teftifie, even the Inward
Spiritual Law, which could give them Life : So
that the caufe of this Peoples Ignorance and Un-
belief, was not their want of refped to t\\t Scrip-
tures ^ which tho' they knew, and had a high e-
Heem of ^ yet Chrill teflifies in the former Verfes,
that they had neither feen the Father^ nor heard his
f^oice at any time ^ neither had his Word abiding in
them ^ which had they then had, then they had
Aih -> ^^^^^^^^^ ^^^ ^'^ S^^^- Moreover, that place may
" ^' * "" be taken in the Indicative Mood, TV fearch the
Scrifmres ; which Interpretation the Greek word
v/ill hear, and fo P^/or tranflateth it: which by the
reproof following, feemeth alfo to be the more ge-
nuine Interpretation, as Cyrillm long ago hath ob-
ferved.
§. VIIL
a;C tSe »>mptitteg. 89
§. VIII. Their third Objeaion is from thefc
words, ^cis '1 7. 1 1 . Thefe were more noble than thofe
in ThelTalonica, in that they received the Word with
all readinefs of mind^ and fearched the Siripures daily,
whether thofe things were fo.
Here^ fay they, the Bereans are commended^ for Objea:.3
fearching the Serif tures^ and making them the Rule,
I anfwer \ That the Scriptures either are the prin- Anfw. i .
cipal or only Rule, will not at all from this follow \
neither will their fearching the Scriptures, or being
commended for it, infer any fuch thing : For we
recommend and approve the ufe of them^ in that
refped, as much as any ^ yet will it not follow,
that we affirm them to be the priiicipal and only
Rule.
Seco72dly ; It is to be obfer'ved, that thefe were the Anfw. 2.
"Jews of Berea^ to whom tiicfe Scriptures, wliich ^^^^_
were the Law and the Prophets, were more parti- ^m fealch-
culariy a Rule ^ and the thing under Examination '"^'5 r^^^^|cr/-
was, whether the Birth, Life, Works, and Suffer- \hlZ'r,Tthe
ings of ChriH, did anfwer to the Prophecies tlvdt <^'''y ^'''^ '^
went before of him ^ fo that it was moil proper %'lineT.
for them, being Jews^ to examine the Apoflles Do-
drine by the Scriptures \ feeing he pleaded it to
be a fulfilling of them. It is (aid never thelefs in
the firft place. That they received the Word with
chearfiilnefs J and ia the fecond place, They fearched
the Scriptures : Not that they fearched the Scrip-
tures, and then received the Word ^ for then could
they not have prevailed to Convert them, had tliey
not firfl minded the Word abiding in them^ which
opened their Underflandings ^ no more, than the
Scribes and Pharifees^ who (as in the former Ob-
jection we obferved ) fearched the Scriptures, and
exalted them, and yet remained in their Unbelief v
becaufe they had not the Word abiding in them.
But Lafily^ If this Commendation of the Jewijl} Anfw. 3.
Bereans might infer. That the Scriptures were
the only and principal Rule to try the Apoflles
D odrine
90 PROPOSITION III.
Doftrine by^ what ihould have become of the
Gentiles ? How ihould they ev.er have come to have
received the Faith of Chrift, who neither knew the
Scriptures, nor believed them? We fqe in the end
The Athe- ^^ ^^^ ^^^^ Chapter, how the Apostle, preaching to
viix^injiM- the Achenians^ took another Method, and .dired:ed
^^^' them to Ibmewhat of God within themfelves, that
they might feel after him. He did not go about to
Profelyte them to the Jewifh Religion^ and to the
Belief of the Law and the Prophets^ and from thence
to prove the Coming of Chrift ^ nay, he took a
nearer way. Now certainly, the principal and
only Rule is not diffeient^ one to the Jewsj and
another to the G entiles ^ but is Vniverfal^ reaching
both : Tho' fecondary and fubordinate Rules and
Means may be various, and diverlly fuited, accord-
ing as the People, they are ufed to, are Stated and
Circumftantiated : Even fo we fee, that the Apo-
(IIq to the Athenians ufed a Teftimony of one of
their own Poets, which he judged would have
Credit with them: And, no doubt, fuch Telti-
monies, whofe Authors they efteemed, had more
weight with them, than all the Sayings of M^fes
and the Prophets^ whom they neither knew, nor
would have cared for. Now becaufe the Apoftie
ufed the Teltimony of a Poet to the Athenians^ will
it therefore follow, he made that the principal, or
only Rule, to try his Doctrine by ? So neither will
it follow, that tho' he made ufe of the Scriptures
to the Jewsy as being a Principle already believed
by theni, to try his Dodrine, that from thence
the Scriptures may be accounted the principal or
only Rule.
§. IX. The lafl:, and that which at firH view
feems to be the greatell Objection, is this :
Object. 4 Jf the Scripture be not the adequate^ principal^ ancf.
only Rdcy then it would folhw-i ^^^^ ^^^ Scripture u> not
complcat^ nor the Canon filled \ that if Men be now im-
tnedi^uely Led and Rnled by the Spirit^ they may add nev^
Scriptures^
m tljt mtiptnttss.
9T
Scripmres^ of equal authority with the old ; xvhereoi eve-
ry one that adds^ is cnrfed : Tea^ what ajfurance have
we^ but at this rate every one may bring in a new Gof-
fely according to his fancy ?
The dangerous Gonfequences, infinuated in this Anfw.
Objedtion, were fully anfwered in the latter part
of the laft Propofition, in what was faid a little be-
fore ; offering freely to difclaim all pretended Re-
velations, contrary to the Scriptures.
But if it be urged, That it is not enough to ^c^^Objed.i
thefe ConfequenceSj if they naturally follow fiom your Do-
Eirine of Immediate Revelation^ and denying the Scripture
to be the only Rule,
I anfwer^ We have proved both thefe Dodrines Anfw, i.
to be true and neceflary, according to the Scrip-
tures themfelyes j and therefore to faften evil Gon-
fequences upon them, which we make appear do
not follow, is not to accufe us, but Ghrift and his
Apoflles, who preached them.
But Secondly ^ We have Ihut the Door upon all Anfw. 2.
fuch Dodrine, in this very Pofition ^ affirming.
That the Scriptures give a full and ample Teftimoriy to
all the principal Doctrines of the Chriflian Faith. For
we do firmly believe, that there is no other Gof-
pel or Dodrine to be preached, but that which
was delivered by the Apoltlcs j and do freely fub-
fcribe to that faying. Let him that preacheth any other q^\, i. g.
Gofpel^ than that which hath been already preached by the
uipoflles^ and according to the Scriptures^ be accurfed.
So we diftinguifh betwi:^t a Revelation of a new Anew Re^fe-
Gofpel^ and new Do^irinesj and a new Revelation of the ^f^newGof-
good old Gofpel and Dodrines-^ the laft we plead for, pel,
but the firll we utterly deny. For we firmly be-
lieve. That no other Foundation can any Man lay^
than thaty which is laid already. But that this Reve-
lation is neceflary, we have already proved ^ and
this doth fufficiently guard us, agaiall the hazard
infinuated in the Objcdiou.
As
92 P RQPOSITIQN III.
cano "^^ ^^ ^^ Scriptures being a filled Canon^ I fee no
nkJ. ^''''°' necCiTity of believing it. And if thefe Men, that
believe the Scriptures to be the only Rule, will be
confiHent w^ith their ownDoclrine, they mufl needs
be of my judgment ^ feeing it is iLiipIy impoflible
to prove the Canon by the Scriptures. For it can-
not be found in any Book of the Scriptures, that
thcfe Books, and juft thefe, and no other, are Ca-
nonical, as all are forced to acknowledge^ how can
they then evite this Argument ?
That, which cannot be proved h'^ Scripture, is
no ncceifary Article of Faith.
But the Canon of the Scripture^ to wit, that
there are fo many Books precifely, neither more
or lefs, cannot be proved by Scripiure :
Therefore^ it is no necefHiry Article of Faith.
Objeci.2 If they ihould alledge ^ That the admitting of any
other Books^ to be now xvritten by the fame Spirit^ might
hifer the admiffion of new. DoLlrines,
I deny that Confcquence-, for the Principal or
Fundamental Doctrines of the Chriilian Religion,
are contained in the tenth, part of the Scripture ^
but it will not follow thence,that the refb are imper-
tinent, or ufelefs. If it fhould pleafe God to bring
to us any of thofe Books, which by the injury of
time are loil, which are mentioned in the Scrip-
ture ^ as, Tioe Prophecy of Enoch ^ the Book of Na-
B:okt fofi. ^^^^^^ ^.^.^ Q^, ^/^, <27^;^^ ^^i^i^ ^j: p^^^^i f^ ^i^g Corin-
thians ^ I fee no reafon, why wc ought not to re-
ceive them, and place them with the reil. That
which difplcafeth me, is, that Men fhould firlt af-
firm, tiiat the Scripture is the only and principal
Rule, and yet make a great Article of Faith of that,
which the Scripture can give us no light in.
As for Infcance : Mow Ihali a Protcllant prove by
Scripture, to fuch, as deny the Etlftle of James to be
Authentick, that it ought to be received.
Flrft^ It he would fay, Becanfe It ContradlBs not
fhe refiy ( beildes that there is no mention of it in
any
any of the reft 0 perhaps thefe Men think, it doth
contradict Pad^ in relation to Faith and IVorks. But,
if that fhould be granted, it would as well follow,
that every Writer, that contradids not the Scrip-
ture, fhould be put into the Canon : And by this
means, thefe iVlen fall into a greater Abfurdity,
than they fix upon us : For thus they would equal
every one the Writings of their own Sed with the
Scriptures ; for I fuppofe they judge, their own Con-
fedlon of Faith doth not contradid the Scriptures :
Will it therefore follow, that it fnould be bound
up with the Bible ? And yet it fcems impoflible, ac-
cording to their Principles, to bring any better ^"^^ffc^^
Argumeat, to prove the Epifile of James to be Au- ^/ j^^SX
thetitick. There is then this unavoidable neceflity y^uthenUck^
to fay. We know it by the fame Spirit, from which ZL%'^
it was written j or other wife, to Ilcp back to Rome^
and fay. We know by Tradition, that the Church
hath declared it to be Canonical ^ and the Church
is Infallible. Let them find a Mean, if they am.
So that out of this Objedion, we fhall draw aa
Unanfwerable Argument ad hominem^ to our pur-
pofe.
That, which cannot allure me, concerning an
Article of Faith, neceflary to be believed, is not
the primary, adequate, only Rule of Faith, &c.
Therefore, &c,
I prove the Affumption thus :
That, which cannot afTurc me concerning the
Canon of the Scripture, to wit, that fuch Books
are only to be admitted, and the u4pocrypha exclu-
ded, cannot allure me of this.
Therefore, &c.
AndLaftly^ As to thefe words, Rev,ii,i$. That Ohjcct.^
if any Man jljali add unto thefe things^ Cod fl:all add
unto him the Vogues that are written in this Book : I
defire they will Ihcw me how it relates to any thing ^^fiv.
clfe, than to that particular Prophecy. It faith not,
JSfi'iv the Canon of the Scrip lire is filled iip^ no Man /< to
write
ffrbat it
rams t9
94 PROPOSITION IV.
write mure ^rom that Spirit y yea, do not all confefs,
that there have been Prophecies, and true Prophets
fince ? The Papifts deny it not. And do not the
Protefiants affirm, that John Hm prophefied of the
Reformation ? Was he therefore Curfed ? Or did he
therein Evil ? I could give many other Examples,
confefled by themfelves. But, moreover, the fame
vi^as in effed commanded long before, Trov. 30. 6".
mid. to the Add thoH not unto his words^ lefl he reprove thee^ and
Scriptures. ^^^^ be found aLyar : Yet how many Books of the
Prophets were written after ? And the fame was
(aid by Mofes^ Deut. 4. 2. Te Jlull not add unto the
Word which 1 command you ^ neither jhail ye dimlnijh%
ouaht from it. So that, tho' we fhould extend that
ot the Revelation^ beyond the particular Prophecy
of that Book, it cannot be underilood, but of
a new Golpel, or new Dodlrines, or of retraining
Man's fpirit, that he mix not his Humane Words
with the Divine ^ and not of a new Revelation of the
Old^ as we have faid before.
PROPOSITION IV.
Concerning the Condition of Mm in the Fa/L
All AdamV Pofierlty ( or Mankind ) both Jews and
Gentiles, as to the firfi Adam (or Earthly Man )
is fallen^ degenerated^ and dead \ deprived of the
^enfation ( or feelitig ) of this Inward Teflimony,
or Seed of God ^ and is fubjeEb unto the Power ^ Na^
ture^ and Seed of the Serpent^ which he foweth in
Men^s Hearts^ while they abide in thi.5 -natural and
corrupted Eftate : From whence it comes^ that not
only their Words and Deedsj but all their Imagina^
'tiom-, are evil perpetually in the fight of God^ as pro^
ceedincr fom this depraved and wicked Seed. A4an
thei'cforc^ as he is in this State^ can know nothing a^
rifht ^ yeJy his Thoughts and Conceptions^ ccnccrning
'*" God,
Sottt 5. 12,
15-
God, <«w^ things Spiritual ( umU he be dif- joined
fiom the Evil Seed^ and united to /-^^ Divine Light)
are unprofitable both to himfelf and ethers. Hence
are rejected the Socinian and Pelagian Errors^ in
exalting a Islatural Light ; a^ alfo the Papifts, and
moft of Proteftants, who affirm^ That Man, with-
out the true Grace of God, may be a true Mi-
nifter of the Gofpel. Neverthelefs^ this Seed is
not impited to Infants^ until by Tranjgrejfion^ they
aUually joyn themfelves therewith ^ for they are by
Nature the Children of Wrath, who walk accord-
ing to the Power of the Pri&ce of the Air, and the ^ , ^ ^
Spirit that now worketh in the Children of Dif-
obedience, having their Converfation in the Lufis of
the Flefljj fulfilling the Defires of the Flejh^ and of
the Mind,
§. l.T "Tltherto we have Dilcourfed, how the True
jLjL Knowledge of God is attained and prefer-
ved ^ alfo of what life and Service the Holy Scrip-
ture is to the Saints.
We come now to examine the State and Condition
of Aian^ 06 he flands in the Fall-^ what his Capacity and
power is ^ and how far he is able^ as of himfelf to ad-
vance in relation to the things of God, Of this we
touch 'd a little in the beginniiig of the fecond Pro-
pofition ; but the full, right, and through Under-
Handing of it, is of great Ufe and Service; becauie
from the Ignorance and Altercations that have beea
about it, there have arifen great and dangerous Er-
rors, both on the one hand and on the other.
While fome do fo far exalt the Light of Nature,
or the Faculty of the Natural Man, as capable of
himfelf, by virtue of the inward Will, Faculty,
Light and Power, that pertains to his Nature, to
follow that which is good, and make real progrefs
towards Heaven. And of thefe, are the Fclaglansy
and Semi- Pelagians of old \ and of late, the Socinians^
2iid divers others among the Pavifts, Others again
wilJ
96 PROPOSITION IV.
will needs run into another Extream, (-to whom
Auguftinev Augitfiwe^ among the Ancients, firfl made way in
fefagtS'"^ his declining Age, through the heat of his Zeal
2ig2imi\:Felaaim) not only confefling Men uncapa-
ble of themfelves to do good, and prone to evil ^
but that in his very Mother's Womb, and before
he coinmits any Actual TranfgrefTion, he is Conta-
minate with a real Guilt, whereby he deferves E-
ternal Death : In which reiped, they are not afraid
to affirm, Th^tt many poor Infants are Eternally Dam-
ned^ and for ever endure the Torments of Hell. There-
fore the God of Truth, having now again Revealed
his Truth (that good and even Way) by his own
Spirit, hath taught us to avoid both thefe Ex-
treams.
That then, which our Propofition leads to treat
of, is,
I. rir^^ What the Condition of Man is^ in the Fall'j
and how far uncapahle to meddle in the things of God,
il. And Secondly, That God doth not impute this Evil
to Infants^ until they a^nally joyn with it : That fo, by
Ellablifhing the Truth, we may overturn the Er-
rors on both parts.
III. And as for that Third thing included in the Fro-
polition it felf, concerning thcih Teachers^ which want
the Grace of God^ we fnall refer that to the Tenth
Prppoiition, where the matter is more particularly
handled,
tart I. §. II. As to the firll, not to dive into the many
curious Notions which many have, concerning the
AJam'i Condition of Adayn before the lall'^ all agree in this,
^''^' That thereby he came to a very great Lofs, not
only in the things which related to the out-
w^ard Man, but in regard of that true FeHowfhip
and Communion he had' with God." This lols
was llgnified unto him in the Command, Eor in the
day thou eatefl thereof^ thou Jhalt furely dye^ Gen. 2.
17. This Death could not be an outward Death,
or tke DilTolution of the outward Man, for as to
that,^
2 apf ^an in tfjt jfall. 97
that, he did not dye yet many Hundred Years
after ^ fb that it muft needs fe(j;)ed his fpiritual
Life and Communion with God. The Confe-
quence of this Fall, befides that which relates to
the Fruits of the Earth, is alio exprefled, Gt??. 3,
24. So he drove out the Man^ and he placed at the Eaft
of the Garden <?/Eden Cherub ims^ and a Flaming Sivordj
which turned every way^ to keep the way of the Tree of
Life, Now whatfoever literal lignification this
may have, we may fafely afcribe to this Paradiie,
a myftical Signification, and truly account it that
jfpiritual Communion and Fellowfhip, which the
Saints obtain with God, by Jefus Chrifl: ^ to whom
only thele Cherubims give way, and unto as many
as enter by him, who calls himfelf the Door, So
that, tho' we do not afcribe any whit of Adam's ^fc%ef t^
Guilt to Men, until they make it theirs by the like Adam'^ pa^
Acts of Difobedience ; yet we cannot fuppofe, that ^^"^•^'
Men, who are come. of ^^^tw naturally, can have
any good thing in their Nature, as belonghig to
it J which he, from whom they derive their Na-
ture, had not himfelf to Communicate unto
them.
If then we may affirm, that yidam did not re-
tain in his Nature (as belonging thereunto) any Will
or Light capable to give him Knowledge in fpiritu-
al Things, then neither can his Polterity : For
•whatfoever real good any Man doth, it proccedech
not from his Nature, as he is Man, or the Sou of
-Adam \ but from the Seed of God in hirn^ as a new
Vifitation of Life, in order to bring him out of
this natural Condition : So that, tho' ic be in
him^ yet it is not ef him \ and this the Lord him-
felf witneffed. Gen, 6. 5. where it is laid, he fin?
that every Imagination of the Thoughts of his Hearty xvas
only evil continually : Which words as they arc very ^,,.^
Pofitive, fo are they very Comprehenlive. Obferve g^wILn^'of
the Emphafis of them ^ &/?, There is every Jmaai^ t' ^^'"'^
nation oj the Thoughts of his Heart ; \0 tn^ac this ad-
H • niins
9^ PROPOSITION IV.
rhics of no Exception of any Imagination of the
Thoughts of his Heart. Secondly^ Is only evil con-
tinnally ^ it is neither m fome pan evil continH(^lly^
nor yet only €vii at fometimes ^ but both only evil,
and always and continually evil ^ which certainly cx-
ckides any good, as a proper efFed of Man's
Heart, naturally : For that, which is only evil,
aiid that always, cannot of its own Nature pro-
duce any good thing. The Lord exprefleth 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
I thus argue :
If the Thoughts of Man's Heart be not only evil,
but always evil, then are they, as they limply pro-
,^ ceed from his Heart, neither good in part, nor at
^- . anytime:
But the Firflis True j Therefore the Lafl.
Again, ^
If Man's Thoughts be always and only evil, then
ai-e they altogether ufelefs and ineffedual to him, in
the things of God.
But the Firll is True •, Therefore the Lafl :
7he Heart Secondly^ This appears clearly from that faying
of Man de- of the Prophct Jeremiahj chap. 1 7. 9. The Heart is
ceitfui. deceitful above all things.^ and defperately wicked. For
who can, with any colour of Reafon, imagine, that
That which is fo,' hath any power of itfelf ^ or is
any v/ife fit to lead a Man to Righceoufnefs, where-
uato it is of its own Nature directly oppoiite ?
This is as contrary to Reafon, as it is impoflible in
Nature, that a Stone of its own nature and proper
Motion, fhould flee upwards : For, as a Stone of
its own "Nature, inclineth and is prone to move
downwards towards the Centre ^ fo the Heart of
Ivi'iri is naturally prone and inclined to Evil, fome
to one, and fome to another: From this then I
aifo thus argue :
That
^ jLt ^m in tfyt $dA* 99 _
That which is deceitful above all things^ and defpe-
rately wicked^ is not fit, neither can it lead a Man
aright, in things tliat are good and honeft.
But the Heart of Man is liich :
Therefore, &c.
But the Apoftle Pad defcribeth the condition ^^^ ^ ,^
or Men in the Fall, at large, taking it out or the pfai. 14. 3.
Pjalmifi. There is fjone Right eom^ no not one : There ^ ^'^''^->^^'
is none that nnderfiandethy there is none that feeketh
after God. They are all gone ont of the way^ they are
altogether become unprofitable-^ there is none that doth
good^ no not one. Their Throat is an open Sepnlchre^
with their Tongues they have nfed Deceit^ the Poifon of ManhEJiatt
Afps is under their Up : Whofe Mouths are full of''' ^^' ^^^*
Curfing and Bitternefs, Their Feet are fvpift to jlied
Blood J Deftru^ion and Mifery are in their ways : And
the way of Peace have they n6t known. There is
no Fear of God before their Eyes. What more poll-
tive can be Ipoken ? He feemeth to be particularly
careful to avoid, that any good fhould be afcribed
to the natural Man, he fhews how he is polluted
in all his Ways ^ he (hews how he is void of
Righteoufnefs, of llnderflanding, of the Know-
ledge of God, how he is out of the Way ^ and in
Ihort, Unprofitable \ than which, nothing can be
more fully faid, to confirm our Judgment: For if <
this be the Condition of the natural Man, or of
Man as he Hands in the Fall, he is unfit to make
onerightilep to Heaven.
If it be faid. That is not fpoken of the Condition ^/obied:
M'^n in general'^ bm only of forjie particulars^ or at the
leaft that it comprehends not all.
The Text Iheweth the clear contrary, m the ^r
foregoing Verfes, where the Apoftle takes in him- "^ " .
felf, as he flood in his natural Condition, What
then ? Are we better than they / No^ in no wife., for we
have before proved both Jews and Gentiles, that they
are all under Sp7^ as it is written : And ^Q he goes on,
by which it is manifeft, that he fpeaks of Mankind
in general, H 2 If
iQO PROPOSITION IV.
Object. If they Objed^ that which the fame Apoftle faith
in the foregoing Chapter, verf. 14. to wit, That
the Gentiles do by Nature the things contained in the
Larv^ and [0 confequently do by Nature that which is
good and acceptable in the fight of God.
jinfw, i.^ I Anfwer;, This Nature mull not, neither can
be underflood of Mans own Nature^ which is cor-
rupt and fallen ^ but of tliQ Spiritual Nature^ which
proceedeth from the Seed of God in Man^ as it re-
ceiveth a new Vifitation of God's Love, and is
g^^^^f,,^. quickened by it: which clearly appears by the fol-
turetheGci' lowiug words, where he faith j Thefe not having a
(iTthiLllf ^^^ ( ^- ^- ) outwardly, are a Law unto themftheSy
the Law. which jJjews the work of the Law written in their Hearts.
Thefe acls of theirs then, are an effed of the Law
written in their Hearts \ but the Scripture decla-
reth, that the Writing of the Law in the Heart, is a
part, yea, and a great part too, of the New Cove- I
nant Difpenfation ^ and fo no confequence nor part
of Man's Nature.
Atifw. 2. Secondly ', If this Nature here Ipoken of, could be
underflood of Man's own Nature, which he hath,
as he is a Man, then would the ApoHIe unavoida-
bly contradid himfeif ; fmce he elfewhere poficively
declares. That the natural Man difcerneth not the
.things of Gody m)r can. Now I hope, the Law of
Aft«"d//.''''God is among the things of God, efpeciallyas it'^
cjjneth not, written in the Heart. The Apoille, in the -jthchap.
'^^' of the fame Epillle, faith, verfe. 12. that the Laix
is Holy^ Jttfl-y and Good'^ and verfe 14. that the Law
is Spiritual^ but he is Carnal. Now in what relpecT
is he Carnal, but as he Hands in the Fall, Unrege-
neratc ? Now what inconiillency would liere be,
to fay. That he is Carnal, and yet not fo of his
own Nature ; feeing it is from his Nature that he
is fo denominated ? We fee the Apoftle contra-
diflinguifhech the Law, as Spiritual, from Man's
Nature, as Carnal and Sinful. \Vherefore, as
Mat. 7. u, Chrili faith, there can no Grapes be expcBed from
Thorns^
^f ^m in tl)e iFail. loi
— —
Thorns^ mr Figs ofThiftles ^ ^o neither can die ful-
filling of the Law, which is Spiritual, Holy and
Jull, be expected from that Nature, which is Cor-
rupt, Fallen and Unregenerate. Whence we con-
clude, with good Reafon, that the Nature here
fpoken of, by which the Gentiles are faid to have r/:;e Gentiles
done the things contained in the Law^ is not the com- spiritual
mon Natnre of Aien ^ but that Spritud Nature that doing t\^
arifeth from the Works of the Righteous and Spi- id».
ritual Law that's written in the Heart. I confefs,
they of the other extream, when they are prelled
with this Teflimony by the Socinims and Pelagians^
as well as by us, when we ufe this Scripture, to
fhew them, how fome of the Heathens^ by the
Light of Chrifi in their Hearty come to be faved,
are very far to feek ^ giving this anfwer. That
there were fome Reliques of the Heavenly Image left in
Adam, by which the Heathens conld do fome good
things. Which, as it is in it felf without proof,
fo Tt contradids their own Aflertions elfewhere,
and gives away their Caufe. For if thefe Reliques
were of force to enable them to fulfil the Righ-
teous Law of God, it takes away the Necefiity of
Chriil's Coming ^ or, at leaft leaves them a way to
be fa ved without him ^ unlefs they will Hi y, (which
is worll of all,) That tho' they really fulfilled the Righ-
teom Law of God^ yet God damned them^ becaufe of
the want of that particular Knowledge^ while he him-
felf withheld all means of their coming to him^ from,
them-j but of this hereafter.
§. III. I might alfo here ufe another Argument,
from thefe words of the Apoitle, i G^r.i. where he
To pofitively excludes the natural Man from an under-
Handing in the things of God ^ but becaufe I have
fpoken of that Scripture in the beginning of theSecond
Propofition, I will here avoid to repeat what is there
mentioned, referring thereunto : Yet becaufe the ..
Socinians and others, who exalt the Light offraZhathe
the natural Man, or a natural Light in Man; do ^''-^'■t ^h^='
H 3 objea ^Z'"
I02 PROPOSITION IV.
objed againll this Scripture j I (hall remove it, ere
I make a a end.
Objed. They lay, The Greek word 4^x*>^^^ ought to he tran-
Jlated Animal, and not Natural ^ elfe^ fay they, -it
wotdd have been ^v<riKU* From which they feek to
infer, That it is only the Animal Man^ and not the
Rational^ that is excluded here^ from the dl[cerning the
things of God, Which j^/ff, without difputing about
the Word, is eafily refuted^ neither is it any wife
confident with the fcope of the place. For
Anfw, I, Firit, The Animal Life is no other than that
which Man hath common with other Living Crea-
Thp Anhnai turcs \ for as he is a meer Man, he differs no other-
Z'lm" »/v^ ^vJ^^' ixom. Beafts, than by the Rational Property .
Natural. Now the Apoftje deduceth his Argument in the
foregoing Verfes, from this Simile ^ That as the things
of a Man cannot he knovon^ hut hy the fpirit of a Man j
fo the things of podj no Man knorveth^ hut hy the Spirit
of God. But I hope, thefe Men will confefs unto
mc^ that the things of a Man are not known by
the Anirnd Spirit only, i. e. by that which he hath
common with the Bealls ^ but by the Rational : So
that it m.ufl be the Rational., that is here underitood.
AF^iii, the Afiurnption Ihcws clearly, that theA-
poltle had no fiich intent, as thefe Men's giofs
would make him to have ^ viz. So the things of God
'knoivcth no Many hut thn Spirit of God'^ according to
their Judgment, he fhouid have laid. The things of
God knoweth no Man hy his Animal Spirit^ hut hy his
Rational Spirit : For to lay. The Spirit of God^ here
Ipoken of, is no other than tlie Rational Spirit of
Man., would border upon Blaiphemy, ^mc^ they
are fo often contra-difliviguilhed. Again, going on,
he faith not, that they are Rationally^ hwt Spiritually
difcerned,
Anfw. 2. Secondly., The Apoltle throughout this Chapter
fjiews how the Wifdom of Man is unfit to judge
of the things of God, and ignorant of them. Now
i ask thefe Men, whether a Man be called a Wife
Mm
jSDf a^an in tSe jrall. 103 _
Mm from his Animal Property ^ or from his Rational f
If from his Rational^ then it is not only the Animal^ naiManTin
but alio the Rational^ as he is ycc in the Natural ^^-f" Natural
State, which the Apoftle excludes here, and whom l^^de^^ f'^'^
he contra-diilinguilheth from the Spiritual, vtvi'.i^.d.ifcerning
Bm the fprltiial Man judgeth all things'^ this cannot y^^^'^
be faid of any Man, meerly becaufe Rational^ or as
he is a Man^ feeing the Men of greateil Reafon, if
we may ^o efleem Men, whom the Scripture calls
Wlfe^ as were the Greeks of old, not only may be,
but often are Enemies to the KJngdom of God ^
whife both the Preaching of Chrifi is faid to be
Foolifljnefs with the Wife Men of thps World^ and the
Wlfdom of this World is faid to be FoaliJImefs with God,
Now whether it be any ways probable, that either
thefe Wife Men, that are faid to account the Gof-
plfooUjhiefs^ are only fo called with rclpeft to their
Animal Property^ and not their Rational ^ or that the
Wlfdom^ that is foolifhnefs with God, is not meant
of the Rational J but only the Animal Property^ any
Rational Man, laying alide Intereft, may eafily
judge.
§. IV. I come now to the other pait, to wit, , c ,
1 hat this evil and corrupted Seed is not imputed to In- sin imputed
f ants J mtU they aUmlly joyn with it. For this there ^^ ^^^^*
is a Reafon given in the end of the Propolition it
felf, drawn from Ephef i. For thefe are by Nature
Children of Wrathy who walk according to the Prince of
the Power of the Air^ the Spirit that now worketh In the
Children of Difbedlence. Here the Apoftle gives
their evil walking, and not any thing that is not
reduced to act, as a Reafon of their being Children
of Wrath. And this is fuitable to the whole ftrain
of the Gofpel, where no Man is ever threatned or
judged for what Iniquity he hath not actually
wrought : Such indeed as continue m Iniquity, and
fo do allow the Sins of their Fathers, God wi!]
villt the Iniquity of the Fathers upon the Chil-
dren.
H 4. Is
I04 PROPOSITION IV.
Is it not flrange then, that Men fhould e;itertain
an Opinion fo abfurd in it felf, and fo cruel and
contrary to the Nature, as well of God's Mercy,
as Jullice ^ concerning the which the Scripture is
altogether filent ? But it is manifeft, that Man hath
invented this Opinion out of felf-love, and from
that bitter Root, from which all Errors fpring ^ for
Thcahfoiute the mofl part of Protefiants that hold this, having
Eicahn ( ^s they fancy) the 4bfolMe Decree of EleBion to fe-
fpringsfrom curc thcni and their Children, fb as they cannot
Self-love, ^||>^ ^£ sai^r^tion, they make no difficulty to fend
all others, both Old and Young, to Hell. For
whereas Self-love (which is always apt to believe
that which it defires) poflefleth them withaHope,
that their part is fccure ^ they are not folicitous,
l]ow they leave their Neighbours, which are the far
greater part of Mankind, in thefe Inextricable Dif-
ficulties. The Faplfis again ufe this Opinion, as an
Art to augment the Ffteem of their Church, and
Reverence of its Sacraments -^ feeing they pretend,
it is waflied away by Baptifm ^ only in this they
appear to be a little more Merciful, in that they
fend not thefe Unbaptized Infants to Hell, but to
a certain Limhm ^ concerning which the Scriptures
are as filcnt, as of the other. This then is not on-
ly not Authonfed in the Scriptures, but contrary
]co the exprefs Tenor of it. ► The Apoilie flutji
plainly, Rom. ^. 15. Where no Law is^ there is no
TraNfgrijfion ': And again, 5. 13.' JBm Sin is not im-
-^ V r . viited. vpioere there is no Law. Tiian which Tellimo-
there % no mcs, tticre IS uothing more pohtive^ luice to Infants
r11]r^'rJr- ^^^^^ ^^ ^""^^ Law, feeing as fuch, they are utteVly
jfi'roT uncapable of ic-, thcL^aw cannot reach but any fuch
as have, in fomc meafure, Icfs or more, the cxcrcife
of their Underllanding, vs^hich Infants have not.
So that from thence I thus argue :
Sin is imputed to none^ -where there is no Law.
B'dt^ to Infants there is no Law :
Xi'ACreforCj Sin U net imputed to them.
Th-
ape ^m in t&g JFaii. 105
The Tropfttion is the Apoftle's own vvords ^ the
AJfumftion is thus proved :
Thofe, who are under a Phyfical Impoflibility of
either hearing, knowing, or underllanding any Layv,
where the Impoflibility is not brought upon them
by any Ad: of their own, but is according to the
very order of Nature appointed by God j to fuch
there is no Law.
But Infants are under this Phyfical Impoflibility :
Therefore, &c.
Secondly^ \A^hat can be more pofitive, than that
of Ez.ek. 1 8. 20. The Soul that finneth^ it jljall die :
The Son Jloall not hear the Father's Iniquity? For the
Prophet here firfl: flieweth, what is the caufe of
Man's Eternal Death, which he faith, is his 5/«^/>;^ :
and then, as if he purpofed expreily to fliut out
fuch an Opinion, he aflures us. The Son jljall not bear
the Father s Iniquity, From which I thus argue :
If the Son bear not the Iniquity of his Father, infamshfa
or of his immediate Parents, far lefs fliall he bear '^^Jf^^l'lt
the Iniquity of Adam. noT,
But the Son fliall not bear the Iniquity of his
Father :
Therefore^ &C.
§. V. Having thus far fliewn how abfurd this
Opinion is, I fliall briefly examine the Reafons its
Authors bring for it.
Firfl: ;> They fay, Adam rvas a pMck Perfun^ -WObjed.i
therefore all Men finned in him^ 06 being in his Loins,
And for this they afledge that of Rom, 5.12. Where-
fore 06 by one Man fin entered into the IVorldj and
Death by fin ^ and fo Death faffed upon all Alen^ for
that all have finned^ &C. Thefe laft words j fay they,
may he tranflated^ In whom all have finned.
To this I anfwer : That Adayn is a publick Per- Anfi).
fon, is not denied i^ and that through him there is
a Seed of Sin propagated to all Men, which in its
own Nature is finful, and inclines Men to Iniqui-
ty \ yet wifl it not follow from thence, that In-
fants,
io6 PROPOSITION IV.
fants, who joyn not with this Seed, are guilty.
As for thefe words in the Romans^ the reafon of
the Guilt there alledged, is, For that all have fimed.
Now no Man is iaid to fin, unlefs he adually fin
in his own Perfon; for the Greek words «?>' v may
very well relate to ^AvctlQ-y which is the nearell
Antecedent^ fo that they hold forth, how that
Adam^ by his fin, gave an entrance to^fin in the
World: And fo Death entered by fin ^ ^9 « i. e. h^oh
which Cviz. Occafion] or, in which [yii. Death] all
others have finned^ that is, Adually in their own
Perfons ; to wit, all that were capable of finning :
Of which Number that Infants could not be, the
Apollle clearly (hews by the following verfe. Sin
is not imfHted^ where there is no Law : And fince, as
is above proved, there is no Law to Infants, they
cannot be here included.
Objed.2 Their Second Objedion is from Tfalm 51.5. Be-
hold^ I wa4 jlia^en in Iniquity ^ and in Sin did my Mo-
ther conceive me. Hence ^ they fay, it appears^ that
Infants from their Conception are guilty,
Ar^fw, How they infer this Oonfequence, for my part,
I fee not. The Iniauity and Sin Here, appears to
be far more Afcribable to the Parents, than to the
Child. It is laid indeed. In Sin did my Mother con-
Concdved ^^/^^ ^^ . j^qj^^ 2[/[y j[4other did conceive me a Sinner,
Wwaed. Befides, that fo interpreted, contradids exprefly
the Scripture before-mentioned, m making Chil-
dren guilty of the Sins of their immediate Parents,
(for qf Adam there is not here any mention ) con-
trary to the plain words. The Son jhall not hear th^
Fathe/s Iniquity.
Objed:.3 Thirdly, They objed, Tljat the Wages of Sin is
Death ^ and that feeing Children are fiihjctt to Difeafes
and Deaths therefore they mufi be guilty of Sin.
Anfw, I anfwer : That thefe things are a Confequence
of the Fall, and of Adam's Sin, is confefled ^ but
mg^ellf' than that infers neceflarily a Guilt in all others,
•sin^ad^vtr- that are fubiect to them, is 4cnied. For though
^^' the
Cf ^an in t&e ML 107
the whole outward Creation fuffered a decay by A-
damh Fall, which groans under Vanity \ according
to which it is faid in "Joh^ That the Heavens are not
clean in the fight of God\ yet will it not from thence
follow, that the Herbs^ Earth, and Trees, are Sin-
ners.
Next^ Death, tho' a confequent of the Fall, in-
cident to Man's Earthly Nature, is not the Wages
of Sin in the Saints, but rather a Sleep, by which
they pafs from Death to Life \ which is fo far from
being troublefome and painful to them, as all real
Punilhments for Sin are, that the Apoflle counts
it Gain: To me^ faith he, to die is Gain^ Philip, i.
21.
Some are ^o foolifh, as to make an Objection far- Objeft.4
ther, faying ; That if Adam'j Sin he not trnfitted to
thofe who aEliially have not finned^ then it would follow^
that all Infants are faved.
But we arc willing, that this fiippofed Abfurdity Anfw.
fhould be the confequence of our Dodrine ^ rather
than that, which (it feems) our Adverfaries reckon
not Abfurd ^ tho' the undoubted and unavoidable
Confequence of theirs, viz^. That many Infants eter^
nally per if) ^ not for any fin of their own^ bnt only for
AdamV Iniquity : Where we are willing to let the
Controverfie flop, commending both to the Illumir
nated Underflanding of the Chriftian Reader,
This Error Qf our Adverfaries, is both denied
and refuted by ZwingUvu^ that Emment Founder of
the Protefiant Churches of Switz.erlandy In his Book
De Baptifmo • for which he is Anathematized by the
Council oi Trent ^ in ih^ fifth Sejfion. We fhall only
add this Information : That we confefs then, that
a Seed of Sin is tranfmitted to all Men, from Adam^
(akho' imputed to none, until by linning they adu-
ally joyn with it) in which Seed he gave Occallon
to all to Sin \ and it is the Origin of all evil Acti-
ons and Thoughts in Men's Hearts, V « to wit,
^AVipa^, as it is in Romans 5. i. e. In which Death all
haz f
io8 PROPOSITIONS V. &IV.
have finned. For this Seed of Sin is frequently cal-
led Death in the Scripture, and the Body of Death ^
feeing indeed it is a Death to the Life of Righte-
oufnefs and Holinefs : Therefore its Seed, and its,
produd, is called the Old Man^ the Old Adam^ in
which all Sin is f, for which caule we ufe this Name
Itfcrftme to exprefs this Sin, and not that of Original Sin ; of
\brafe. which Phrafe the Scripture makes no mention, and
under which invented and unfcripcural Barbarifm,
this Notion of Imputed Sin to Infants^ took place
among Chriflians.
PROPOSITIONS V.&VI.
Concernifjg the Univerfal Redemption by Chriji^
and aljo the SAving and Spintud Light ^ where-
wuh every Man is Inlightned.
PROPOSITION V.
Erck.18.32. GOD, out of his Infinite Love^ who delighteth not
mdii.iu m the Death of a Sinner, but that all ftould live
and be faved, hath fo loved the World, that he
hath given his only Son a EiB&t> ^^^^ whom-
ever believeth in him fnall be faved, John^. 16,
Who Inlightneth ttJ^tJ? Man that cometh into
the World, John i . 9. And maketh manifeft
all things, that are rcproveable, Efhef 5. 13.
jind teachcth all Temperance^ Right eonfnefs^ and
Godlinefs. And this Light lightneth the Hearts of
all^ in a day^ in order to Salvation ^ i^.nd this is itj
which reproves the Sin of all Individuals^ and would
work out the Salvation of all^ if not refiftcd. Nor is
it lefs Univerfal, than the Seed of Sin^ being the Tur^
chafe of his Death^ who tafled Death for every
!\lan. For as in Adam all die, even fo in Chrift
111 flvill be made alive, i CV. 15,22.
j PRO-
ffl)C (Hmt^etfal anP bailing j^teftt 109
PROPOSITION VI.
Accordlrjg to which Principle (or HypOthefis) all the
ObjeEiions againft r/^^Univerlality o/Chriit's Death,
are eafily folved ^ neither is it needful to recur to the
JUiniftry of Angels^ and thofe other Miraculous Means^
whichj they fay^ God ufeth^ to manifefi the DoUrine
and Hlfiory of Chrifc's Pafllon untofitch^ who (living
in the places of the Werld^ where the outward Freach-
ing of the Gofpel is unknown) have Wfll improved the
firjl and common Grace, For as hence it well follows^
that fome of the Old Plliloibphcrs might hane been
faved ; fo alfo may fome (who by Providence are cafh
ifito thofe Remote Parts of the Worlds where the Know^
ledge of the Hiftory is wanting) be made Partakers of
the Divine My fery^ if they receive^ and refift not that
Grace^ A ManifeiLacion whereof is given to eve- i cor. 12.7.
ry Man to profit withal. This moft certain Bo-
B:rine being then received^ that there is an Evangelical
and Saving Light and Grace in all, the Vniverfality
of the Love and Mercy of God towards Mankind (both
in the Death of his Beloved Son^ the Lord Jeliis Chrifl,
and in the Manifeftation of the Light in the Heart)
is efiabliftjed and confirmed^ againft all the Objeclions
of fuch as deny it. Therefore Chrifl hath tafted Heb. 2. <?,
Death for every Man ^ not only for all kiiifl of
Men, as fome vainly talk ^ but for Every Man^ of
all kinds : The Benefit of whofe Offerings is not only
' extended to fiich^ who have their diftmEl outward.
Knowledge of his Death a?7d Sufxlrings, as the fame
is declared in the Scriptures ^ but even unto thofe ^ who
are necejfarily excluded from the Benefit of this Know-
ledge^ by fome inevitable Accident, Which Knowledge
we willingly confefs to be very Profitable and Com-
fortable \ but not abfolutely Needful unto fuch^ from
whom God himfelf hath with-held it ^ yet they may be
made Partakers of the My fiery of his Death^ (tho^ ig-
norant of the Hlfiory) if they fuffer his Seed and '
Light ( iniightning their Hearts) to take place j
(in
no PROPOSITIONS V.gcVL
(in which Light communion with the Father and
the Son is enjoyed ') fo a^ of wicked Men to become
holy J and lovers of that Tower^ by rvhofe inward and
fecret Touches^ they feel themfelves turned from the
Evil to the Good^ and learn to do to others, as
they would be done by j in which Ghrifi himfelf
affirms all to be included. As They have thenfaljly
and erroneonfly Taught^ who have denied Chrifi to have
died for all Men ^ fo neither have They fitfficientty
taught the Truth^ who affirming him to have died
, for all^ have added the abfolute neceffity of the out-
ward Knowledge thereof^ in order to obtain its faving
EffeB. Among whom the Remonftrants of Holland
have been chiefly wanting ^ and many other AJfertors
of UniYerfal Redemption j in that they have not
f laced the Extent of hps Salvation in that Divine and
Evangelical Principle of Light and Life, where-
with Chriil hath inlightned every Man that xom-
etli into the World ^ which is excellently and evi-
dently held forth in thefe Scriptures^ Gen. 6. 3.
Deut. 30. 14. John i. 7, S, p, 16. Rom. 10. 8.
Titus 2. II.
H
Itherto we have confidered Man's fallen, loft,
corrupted and degenerated Condition.
Now it is fit to enquire. How and by what means
he may come to be Freed out of this miferable and de-
praved Condition : Which in thefe two Propofitions
is declared and demonftrated \ which I tliought
meet to place together, becaufe of their afFniity \
the one being, as it were, an Explanation of the
other.
Abfolute As for that Dodiine, which thefe Propofitions
Reprobation chiefly flrikc at, to wit, Abfolute Reprobation ^ ac-
A/fnd'wi/- cording to which fome are not afraid to Allert,
t>hemousDO' <- That God, by an Eternal and Immutable Decree,
flr7bedf" * hath Predellinated to Eternal Damnation the far
* greater part of Mankind, not confidered as Made,
' much lefs as Fallen, without any refpcd to tlieir
fl)f a^miuetfal and ^at^ing ilfgj)t m
* Difobedience or Sm ^ but only for the demonflra-
' ting of the Glory of his Juftice j and that for the
* bringing this about, he hath appointed thefe mi-
* ferable Souls neceflarily to walk in their wicked
* Ways, that fo his Jullice may lay hold on them :
* And that God doth therefore not only fuffer them,
* to be liable to this Mifery in many parts of the
' World, by with-holding from them the Preaching
* of the Gofpel, and Knowledge of Chrill ^ but
^ even in thofe places where the Golpel is preached, ,
* and Salvation by Chrift is offered ; whom, tho'
* he publickly invite them, yet he juitly condemns
* for Difobedience, albeit he hath with-held from
' them all Grace, by which they could have laid hold
*- on the Gofpel, viz.. Becaufe he hath by a fea^et
'Will, unknown to all Men, ordained and decreed
* ( without any refped had to their Difobedience or
' Sin) that they Ihall not obey, and that the offer
* of the Gofpel fliall never prove effedual for their
' Salvation ^ but only ferve to aggravate and occa-
* fion their greater Condemnation.
I fay, as to this Horrible and Blafphemous Do-
drine, our Caufe is common with many others,
who have both Wifely, and Learnedly, according
to Scripture, Reafon, and Antiquity, refuted it :
Seeing then that fo much, and fo well, is laid al-
ready againfl: this Dodrine, that little can be lu-
peradded, except what hath been faid already ; I
fhall be fhort in this refJ3ed. Yet, becaufe it lies
fo in Oppofition to my way, I cannot let it alto-
gether pafs.
§. I. Firff ^ We may fafely call this Dodrine
a Novelty, feeing the fifft four Hundred Years af-
ter Chrift there is no mention made of it : For as
it is contrary to the Scriptures Teftimony, and to ^aUnFa't^^.
the Tenor of the Gofpel^ fo all the z^ntient Wri-^^^/f^
ters, Teachers, and Dodors of the Church, pals
it over with a profound Silence. The firff: Foun-
dations of it were laid \n the later Writings ofJt^'^'
Ill PROPOSITIONS V. &:VL
Aua^uftln ; who in his Heat againfl Pelagins^ let fall
Ibme Expreflions, which fbme have unhappily
gleaned up, to the eftablifhing of this Error ^
thereby contradidling the Truth, and fufficiently
gain-faying many others, and many more and fre-
quent ExprefTions of the fam.e Augiifii?i, After-
wards was this Dodrine fomented by Dominicns a
Friar, and the Monks of his Order *, and at laffc
unhappily taken up by John Calvin (*otherwife a
Man in divers refpeds to be commended ) to the
great Staining of his Reputation, and Defamatioa
both of the Proteflant and Chriflian Religion:
which tho' it received the Decrees of the Synod
of Don for its Confirmation, hath lince loft ground,
and begins to be exploded by molt Men of Learn-
ing and Piety in all Proteflant Churches. How-
ever we fhould not oppugn it for the Silence of
the Antients, Paucity of its AlTertors, or for the
Learnednefs of its Oppofers : If we did obferve it
to have any real bottom, in the Writings or Say-
ing of Chrift and the Apoftles^ and that it were
not highly Injur lorn to God himfelfy to 'Jefm Chrifi
oHr Mediator and Redeemer \ and to the Power^ Vtr^
tue^ Nobility and Excellency of hii Bleffed G off el , and
laflly unto all Mankind,
I. irshigh- §. II. Firft^ It i^ highly Injimons to Godj becaufe
'^l^l{y„''it makQS him the Author of Sin ^ which of all
making him thiugs is moil Contrary to his Nature. I confefs
^ofs^n!^'^ the Allercors of this Principle - deny this Confe-
quence ^ but that is but a meer Illufion, feeing it
fo naturally follows from their Dodrine, and is
equally Ridiculous, as if a Man fhould pertinaci-
ouily deny that vne and two makes three. For if
God has decreed that the reprobated ones fhall
periih, without all refped to their evil Deeds,
but only of his own Pleafure^ and if he hath
alfo decreed long before they were m Being, or
in a Capacity to do Good or Evil, that they Diould
Walk \\\ thofe wicked Ways, by which, as by a
fecondary
fecondary JMean^, they are led to that end : Who,
I pray, is the firfl Auth.or and Caufe thereof, but
God, who fo willed and decreed ? This is as natu-
ral a Confequeace as any can be : And therefore,
altho' many of the Preachers of this Doiftrine
have fought out various, ftrange, ftrained avA in-
tricate Diftindions, to defend their Opinion, and
evite this horrid Confequence ^ yet fome, and that
of the mofl Eminent of them, have been f) pLin
in the matter, as they have put it beyond all doubt.
Of which I fliall inftance a few among many Paf-
fages. ^ / fay J That by the Ordination and Will of * catvin Jn
God, Adam fell. God would have Man to fall. Man ^JP- 3- Oen.
is blinded by the Will and Commandment of God. We c. 18. s. n
refer the Caufes of Hardening m to God. The higheft pf^j'^^^^^^
or remote Canfe of Hardening is the Will of God. It lib. de Pro=
followeth that the hidden Counfel of God is the Caufe oj ^^^- -^'^•^"^^«>'
Hardening. Thefe are Calvin's ExprelTions. a God a seza iibv
(faith Bez.a ) hath Predeftinated^ not only unto D^^tj- e^ePrasd.
nation^ but alfo nnt§ the Caufe s of ity whomfoever he
faw meet, b The^ Decree of God cannot be er.cluded p^^^] ^^
f-om the Caiifes of Corruption, c It is certain (faith An. r.
Zmchim) that God ts the firfi Caufe of Ob duration. i^^^"f;^^^
Reprobates are kctdrfo fafl under God^s Almighty De- 5* ^^- ''b-
eree^ that they cannot but Sin and Perijh. d It i^ the "i^^^^f^f
Opinion (^^d'llh Pdrdii.}) of our Do^ors^ That God did rc'xd.
inevitably Decree the Temptation and Vail of M^n. The f;/^^''*"*
Creature Sinneth indeed neccjfarily^ by the -rnojl juft Amif'aratire
'judgment of God. Our Aien do moj} rightly affirm^ ^; ^- ^^''^'
That the FMl of Man to as neceffary and inevitable^ by
Accident.^ becaufe of God's Decree, e God ( faith e Martyr irf
Martyr ) doth incline and force the Wills ofivicked Men ^^°^'
into g-re-at Sins, f God ( faith Zrvingliu^s ) ynovcth the f zidnO^-
Robber to Kill. He killeth^ God forcrng him thereunto, ^fe irov.c.5.
But thou wilt fay J He is forced to Sin , / permit truly
that he is forced. • g Reprobate Per fans ( faith ^ ^^./v ^v^,
Pifcator ) are abjolutciy ordained to this two-fold end fvW/i. p^ t
to undergo everlafhng Punijbment^ and necejfarily to Sin^ '" ^' ^^'*'
dnd therefore to Sin^ that they may be jnftly Punijhed.
TI4 PROPOSITIONS V.& VI.
If thefe Sayings do not plainly and evidently
Import, tliat God is the Author of Sdn^ we muft
not then feek thefe Mens Opinions from their
Words, but fome way elfe : It feenis as if they
liad aflnmed to themfelves that monllrous and
two-fold Will they feign of God ^ one by which
they declare their Minds openly, and another more
fccret and hidden, which is quite contrary to the
other. Nor doth itatall help them, to iay. That
Man Sins willingly \ lince that Willingnefs, Pro-
clivity, and Propenfity to evil, is (according to their
Judgment) fb neccOarily impofed upon him, that
he cannot but be Willing, hecaufe God hath Wil-
led and Decreed him to be fb. Which Shift is
jujl, as if I fhould take a Child uncapable to relift
me, and throw it down from a great Precipice ;.
t\^Q weight of the Child's Body indeed makes in
go readily down, and the Violence of the fall up-
on fome Rock or Stone, beats out its Brains and
Kills it. Now then, I pray, tho' the Body of the
Child goes willingly down (for I fuppofe it, as to
ks Mind, is uncapable of any Will ) and the
weight of its Body, and not any immediate flroak
of my hand, who perhaps am at a great diltance,
makes it Dye ; Whether is the Child, or I, the
proper caufe of its Death ? Let any Man of Reafon
judge,if God's part be (with them) as great, yea,morc
immediate, in the Sins of Men ( as by the Teftimo-
iiies above brought doth appear) whether doth
not this make him not only the Author of Sin, but
. Yi mak-s more Unjufl, than the unjuHell of Men ?
hnh^Dl^l §. III. Secondly ^ This Doarine k InpirloHS toGod^
cf a Sinner, bccaufe it makcs him delight in tlie Death of Sin-
ners ^ yea, and to will many to Dye in their Sins,
contrary to thefe Scriptures, Ei.ek. 53. ii. i Tim,
2. 3. 2. Pet. 3. 9; For if he hath crciu.cd Men only
for this very End, that he migiit fhcw forth his
Jn^ice and Povfer in them, as thefe Men afrirm :i
3iid for CiFccfing thereof, hath not only with-held
from.
M anntuevfal an& ^nmuu %iqljt 115
from them the Means of doing Good, but alfo
predeflinated the Evil, that they might fall into
it J and that he Inclines and Forces them into great
Sins-, certainly he muft neceflarily delight in their
Death, and will them to Dye ^ feeing againffc his
own Will he neither doth, nor can do any thing.
§. IV. Thirdly -^ It 0 highly Injuriom to Chrifi our /.^^^^^.
Mediator^ and to the Efficacy and Excellency of his chrift^s Me-
(jofpel: for it renders his Mediation ineffedual, ^(^^^^^'^ ^ -^"^
as if he had not by his Sufferings throughly bro- ' ' ^^ '
ken down the middle Wall^ nor yet removed the
Wrath of God, or purchafed the Love of God to-
wards all Mankind \ if ic was afore-decrccd, that
it fhould be of no Service to the far greater part
of Mankind. It is tonopurpofe to alledge, that
the Death of Chrift was of Efficacy enough to have
laved all Mankind ^ if in effed its Vertue be not fo
far extended, as to put all Mankind into a Capacity
of Salvation.
fourthly *, It makes the Tr caching of the Gofpel a 4, 7^ matei
meer Mock and Illufion^ if many of thefe, to whom theoofpei^
it is preached, be by an irrevocable Decree, ex- ^^*'
eluded from being benefitted by it: it wholly
makes ufelefs the Preaching of Faith and Repen-
tance, and the whole Tenor of the Golpel-Pro-
mifes and Threatnings, as being all relative to a
former Decree and Means before appointed to
fuch : which, becaufe they cannot Fail, Man needs
do nothing but wait for that Irrefiflible Juncture,
which will come, tho' it be but at the lail hour
of his Life, if he be in the Decree of EleBion :
And be his Diligence and Waiting what it can, he
fhall never Attain it, if he belong to the Decree
of Reprobation,
Fifthly ^ It makes the Coming of Chriftj and his 5« n mkef
Propitiatory Sacrifice^ v/hich the Scripture affirms to %\hrifi^an
have been the Fruit of God's Love to the World, ^^ of
and tranfacted for the Sins and Salvation of^"''*^
all Men, to have been rather a Tefiimo?iy of God's
I 2 Wrath
116 PROPOSITIONS V. & VL
PVrath to the World j and one of the greutefl Jndg^
ments^ and feverefi AEis of God^s Indignation towards
Mankind \ ic being only ordain'd to fave a very
few, and for the Hardening, and Augmenting
the Condemnation of the far greater number of
Men, becaufe they believe not truly in it *, the
Caule of which Unbelief again (as the Divines
Qfo called]] above aflert) is the hidden Counfel
of God : Certainly the Coming of Chrift was ne-
ver to them a Teftimony of God's Love, but
rather of his implacable Wrath : And if the
World may be taken for the far greater number of
fuch as live in it, God never loved the World,
according to this Doftrine, but rather hated ic
greatly, in fending his Son to be Crucified in it.
6.it renders §. V. Sixthly, This Doctrine is highly Injuriopu to
^tfrffcon- ^^«^'^^^ 7 fo^ ^^ renders them in a far worfe con-r
likhn 'than dition, than the Devils in Hell. For thefe were
tbeDeviis— fom^times in a Capacity to have flood, and do
fuffer only for their own Guilt; whereas many
Millions of Men are for ever tormented, accord-
ing to them, for Adam's Sin, which they neither
knew of, nor ever were acceflary to. It renders
them worfe than the Beafts of the Field, of whom
the Mafter requires no more than he is able to
perform*, and if they be killed. Death to them is
the end of Sorrow *, whereas Man is for ever Tor-
mented, for not doing that which he neVer was
^Than fb£.able to do. It puts him into afar worfe conditi-
ifrat ikesw/i- Oil than Pharaoh put the Jfraelites : for tho' he
r/rriiiaraoh. y^ij-i^.j-i^i^i Straw froui them ; yet by much Labour
and Pains they could have gotten it: But from
Men they make God to with-hold all means of Sal-
vation, fo that they can by no means attain it.
Yea, they })lace Mankind in that condition, which
Tanfaius,fo/v j-|-,c poets fcie^u of Tantalus^ who opprefled with
condition. ^pj^-j,||-^ Hands in Water up to the Chin, yet can
by no means reach it with his Tongue ; and being
tormented with Hunger, hath Fruit hanging at his
very
cf aintixetfal anO fe>anttig Uteftt n?
very Lips, yet fo as he can never lay hold on them
with his Teeth ^ and thefe things are fo near him,
not to nourifh him, but to torment him. So do
thefe Men : They make the outward Creation of
the Works of Providence, the Smitings of the Con-
fcience, fufficient to Convince the Heathens of Sin,
and fo to Condemn and Judge them^ but not at all
to help them to Salvation. They make the Preach-
ing of the Gofpcl, the Offer of Salvation by Chrill,
the life of the Sacraments, of Prayer and good
Works, fufficient to Condemn thofe they account
Reprobates within the Church ^ ferving only to in-
form them, to beget a feeming Faith, and vain
Hope ^ yet becaufe of a fecret Impotency, which
they had from their Infancy, all thefe are wholly
ineffedual to bring them the lead flep towards Sal-
vation ^ and do only contribute to render their Con-
demnation the greater, and their Torments the
more violent and intolerable.
Having thus briefly Removed this falfe Doftrine,
(which iiood in my way) becaufe they that are de-
iirous, may fee it both Learnedly and Pioully Re-
futed by many others \ I come to the Matter of our
Propofition, which is ^ That God om of his wfinite
Love^ who delight eth not in the Death of a Sinner^ hat
that all jhonld live and he faved^ hath fent his only Be^
gotten Son into the World^ that whofoever believeth in
him might he faved : Which alfo is again affirmed in
the Sixth Propofition, in thefe words, Chrift then chrit\ tajied
tafted Death for every Man^ of all kinds. Such is the ^^^l^ ^^^
Evidence of this Truth, delivered almoll wholly in ^'^'^^
the exprefs words of ScriptuTe, that it will not
need much Probation. Alfo, becaufe our AiTertion
herein is common with many others, who have
both Earnellly and Soundly, according to tho
Scripture, pleaded for this Vniverfal Redemption ^ I
Ihall be the more brief in it, that I may come to
that, which may fecm more Angularly and peculiarly
ours.
1 3 §. VI.
ii8. PROPOSITIONS V.&VI.
§. VI. This Dodrinc of Vnlverfal Redemption^ or
danpthf'' Clmfi's dying for all Men, is of it felf fo evident
vniverfai, from thc Scripture-Teftimony, that there is fcarce
7hTDoarL^o\xndi any other Article of the Chriflian Faith, fo
of Abfoiute frequently, fo plainly, and fo pofitively AfTerted.
Reprobati- j^. |^ ^^^^^ ^^iich maketh the Preaching of Chrift
to be truly termed the Gofpl, or an Annmcimon
of Glad-Tidings to all. Thus the Angel declared
the Birth and Coming of Chrift to the Shepherds
to be, Luke 2. lo. Behold, I bring yon good Tidings
of great Joy, which pall he to All People : He faith not,
to a Few, Now if this Coming of Chrift, had not
brought a pollibijity of Salvation to all, it ihould
rachcr have been accounted. Bad Tidings of great
Sorrov^ to moft People -, neither fliould the Angel
have had reafbn to have fung, Teace on Earth, and
sGoodlVUl towards Men, if the greateft part of Man-
kind had been neceiTarily fhut out from receiving
any benefit by it. How ftiould Chrift have fent out
His to Preach the Gofpel to every Creature, Mark i(5.
is^. (a very Comprehenfive Commiflion) that is,
to every Son and Daughter of Mankind, without all
Exception ? He commands them to Preach Salvation
to all. Repentance and Remiffion of Sins to all'. Warning
every one, and Exhorting every one, as Pad did, CoL
TheGofpei 1.28. Now how could they have preached the
is preached Gofpel to evcry Man, as became the Minifters of
ii^r^^ Jefus Chrift, in much afTurance, if Salvation by that
Gofpel had not been poflible to all ? What ! if ibme
of thofe had asked them, or ftiould now ask any
of thefe Dodors, who deny the Univerfality of
Chrift's Death, and yet preached it to all promif-
cuoully, Hath Chrift died for me ? How can they, with
Confidence, give a certain Anfwcr to this Queftion ?
If they give a Conditional Anfwer, as their Prin-
ciple obligeth them, to do, and lay, If thou Repent^
Chrift^ hath died for fhee ', doth not the fame Quefti- ■
on ft in recur ? Hath Chrift died fir me, fo as to make m
Kextemance pojfible to me f To this they can anfwer I
' ' • - upthingj "'
^.f {EinitJevfal anD ^amng ?LiQ!}t 119
nothings ualefs they run in a Circle : Whereas the
Feet of thofe^ that bring the Glad Tidings af the Gofpel
of Peacc^ are fliid to be Beam if id j ibr that tney
preach the Commm Salvation^ Repentance unto All \
offering a Door of Mercy and Hope to All, through
^efiu Chrifi-, who gave himfelf a Ranfom for All. The
Gofpel invites All: And certainly by the Gofpel
Chrift intended not to deceive and delude the
greater Part of Mankind, when he invites, and
cryeth, faying ^ Come unto me^ all ye that are weary
and heavy laden ^ and J will give you rejf. If All then,
ought to feek afcer him, and to look for Salvation
by him, he mull needs have imdQ.Salvation ^ojjlbh
to All : For who is bound to feek after that, which
is impoHible ? Certainly it w^ere a Mocking of Men,
to bid them do fo. And fuch as deny, that by the
Death of Chrift:, Salvation is made pjftble to all Aden^
do moft Biafphemoufly make God mock the World,
in giving his Servants a Commiflion to Preach the <jof-
^el of Salvation unto all., while he hath before decreed,
that it fhall not be Poflible for them to receive it.
i^Vould not this make the Lord to fend forth \\is The Ahfur- .
^ Servants with a Lye in their Mouth (which ^v^^*^ l^J^^fjf^-
Blafphej-nous to think) commanding them, to bid Abibh^c "^
fdl ^n& every one Believe, That Chrift: died for^^f^^^-
them., gnd had purchafed Life and Salvation ^
Wheregs it js no furh thing, according to the fore-
.mentioned Do<l:rine ? But feeing Chrift:, after he
arofe, and pqrfeded the Work of our Redemp-
tion, gave a Commiflion to preach Re^entunce.^ R^-
miffion of Sins., and Salvation to all \ it is manifelu,
that he died for fdL For He, that hath Com-
miflionated his Servants thus to Preach, is a.
.God of Trufh^ and no Mocker of poor Mankind ;
neither .^oth he require o.f any Man, that whicli
is fimply impoflible for him to do': For that ;.%-
A'fan is bound to d) that., which is iTnpojfile^ is a
Principle of Truth, ingraven in every Man's Mind.
Aad feeing he is both a moft: Rightepus and Mer-
" ' ' ' \ J ' dh\
J20 P R O" POSIT 1 ON S V. &Vl. ^
ciful God, it cannot at all ftand either with his
jnftice or ?/[ercy, to bid fuch Men Repent or Believe^
to whom it is impoOible.
§. VII. Moreover, if we regard the Teftimony
of the Scripture in this mattery where there is not
one Scripture, which I know of> that aifirmeth,
ChrlJJ- not to He for All\ there are divers, thatpoli-
tively and exprelly ailert. He did -^ as iTlm.i. i,
3, 4, 6^. / exhort therefore^ that firfi of all^ SHjrplicati'
To Pray for q^^^^ Prayers^ hterccJJionSy and giving of Thanks^ be
fhriji died ^^de for all Men^ &c. For this is good and acceptable
for 4II— in the fi^ljt of God our Saviour^ who will have all Aden
to he ja-ved^ and to come to the Knowledge of the Truth ^
Vpho gave himfelf a Ranfom for All^ to be tefiified in dne
time. Except we will have the j^pofcle here to
afTert quite another thing than he intended, there
can be nothing more plain to confirm what we
have afierted. And this Scripture doth well an^
fw^er to that manner of Arguing, which we have
hitherto ufed: For, firll, the Apoftle here recom-
mends them to Tray for all Men : And to obviate
fuch an Obje^ftion, as if he had laid with our Ad-
verfaries, Chrif; prayed not for the JVorldj neither wit-
leth he m to pray for all ; becaiife he willeth not that all
fioHld be faved^ but hath ordained many to be damned^
that he might jjjew forth his J^ftice in them ^ he ob'
viates, 1 fay, fuch an Objedion, telling them, that
— ^no w'^U it is good and acceptable in the fght of God^ who wiU
\X%v2 ^^^"^^ ^^^ ^"^^^ ^^ ^^ /^w^. I deljre to know, what
■ * can be more exprelly aiflrmcd, or can any two Prq-
politions be flatcd in terms more contradidtory,than
thcfe two *, God willeth not fame to be faved ^ and God
Tvilleth all Aden to be favcd^ or God will have no Man
perifjj. If we believe the lad, as th^ Apo^le hath
affirmed, the firll muH be dpflroyed ; feeing of
contradictory Propolitions, the one being placed,
the other is dellroyed- Whence (to conclude) he
gives us a Reafon of his willingnefs, that all Men
Jhould be fayed, in thefe words, Who gave himfelf \
a, Ranfom
<5Df ainipetfat and fe^atting JiiQljt m
^ Ranfom for all \ as if he would have laid ; Since
Chrift Died for all, fince he gave himfelf a Ranfom
for all, therefore he will have all Men to be faved.
This Chrift himfelf gives, as the Reafon of God's
Love to the World, in thefe words: Johns- ^^*
God fo loved the World^ that he gave his Only Begotten
Bon^ that whofoever helieveth in him^jhoidd not perijhy
hm have Ever Ufiing Life'^ compared with i John 4.
p. This [whofoever'} is an Indefinite Term, from
which no Man is excluded. From all which then
I thus Argue :
For whomfoever it is Lawful to Pray, to them Argument i.
Salvation is Poflible :
But it's lawful to Pray for every Individual Man
in the whole World :
Therefore Salvation is poflible unto them.
I prove the Major Propofition thus ^
No Man is bound to pray for that which is im- Arg. 2.
poflible to be attained :
But every Man is bound and commanded to pray
for all Men:
Therefore it is not impoflible to be obtained.
I prove alfo this Tro^ofition further, thus ^
No Man is bound to pray, but in Faith : Arg 5.
But he that prayeth for that, which he judges (im-
ply impoflible to be obtained, cannot pray in Faith:
Therefore, &c.
Again :
That which God willeth, is not impoflible : Arg. 4.
But God willeth all Men to be faved :
Therefore it is not impoflible.
And Laflrly ;
Tliofe, for whom our Saviour gave himfelf a Arg. 5.
Ranfom, to fuch Salvation is poflible :
But our Saviour gave himfelf a Ranfom for all :
Therefore Salvation is poflible.
§. VIII. This is very pofitively afllrmed, Heh, 2. Proof i.
p. in thefe words. But we fee Jefns^ who was made a
little lower than the Angels^ for the fijfering of Veath^
crowned
122 PROPOSITIONS V.ScVL
crowned with Glory and Honour^ that he by the Grac-e
of God might tafte Death for every Man. He that
v/ill but open his Eyes, may fee this Truth here
aflerted : If he tafied Death for every Man^ then cer-
tainly there is no Man for whom he did not tafte
Death ^ then there is no Man, who may not be
made a (harer of the benefit of it : For ht came not
to condemn the World^ but that the World through him
might be faved^ John 3.17. He came not to judge the
World J but to fave the Worlds John 12.47. Where-
biir Adver- 35, accordiug to the Dodrine of our Adverfaries,
Dysrine of^^^ rather came to condemn the World, and
a great pan j\i(\gQ jt ^ and not that it might be faved by him^
bei!!^%re.'^ or to fave it. For if he never came to bring Sal-
erdainedfor vation to the greater part of Mankind, but that his
KetS'^^' coming, tho' it could never do them good, yet
ihall augment their Condemnation ^ from thence it
neceflarily follows, that he came not of Intention
to Save, but to Judge and Condemn the g^xatcr
part of the World, contrary to his own exprefs
Teftimony ^ and as the Apoftle Paul^ in the words
above-cited, doth aflcrt Affirmatively, That God wil-
leth the Salvation of all ^ fo doth the Apoftle Feter
proof"?. alFert Negatively, That he willeth not the ferijlnng
of any J 2 Pet. 3. 9. 71?^ Lord is not flack concerning
his Promife^ oi fome Men count fiacknefs^ but ts long^
fuffering to as-war d^ not willing that any Jhould ferijh^
but that aUfljould come to repentance. And this is
torrefpondent to that of the Prophet E^ekiel^ 33.
\i. As I live J Jaith the Lordj I have no ^leafure in the
death of the Wicked^ but that the Wicked turn from his
way and live. If ic be fafe to believe God, and
truft in him, wc muft not think, that he intends to
cheat us by all thefe Expreffions through his Ser-
vants \ but that he was in good earneft. And that
this Will and Dcfire of his hath not taken cftecl,
the bhme is on our parts, (as ftiall be after fpoken
of ) which could not be, if we never were in
any capacity of Salvation, or that Chrift had never
' ' ' ' died
Cf aimuetfai anb sating iLJQljt U3
died for us ^ but letc us under an impoflibility of
Salvation. What means all thofe carneft Invitations,
all thofe ferious Expoflulations, all thofe regrettinii,
Contemplations, wiierevvith the Holy Scriptures are
full? As, Why wUlyc die, O Hoiife of Ifrael ! Why
will ye not come unto me^ that ye might have Life F I
have waited to he graciom unto yon : I have fought to
gather you : J have knocked at the door of yonr Hearts :
Is not your defirn^ion of your fives ? I have called all
the day long. If Men, who are fo invited, be under
no capacity of being faved, if Salvation be impof-
iible unto them •, ihall we fuppofe God in this, to
i>e no other, but like the Author of a Romance^^ or
. Mailer of a Comedy^ who amufes and raifes the various
Affections and PalTions of his Spectators, by divers
and ilrange Accidents ;, fometimes ieadi^ig them in-
to Hope, and fometimes into Defpair ^ all thofe
Anions, in effecf, being but a raeer Illuiion, while
he hath appointed, what the Conclulion of all fhaii
be.
Thirdly^ This Dodrine is abundantly confirmed prcofj.
by* that of the Apoflle, i John i. 1,2. And if any
Adan fin^ we have an Advocate with the Father^ J(^f^
Chrift the Righteous. And he is the Propitiation for ow
Sins ^ and not for ours only^ but alfo for the Sins of the
whole World. The way which our Adveriaries take jdvprfarhs
to evite this Teff imony, is moll foolifli and ridi> conrm,nt up.
culous : The IWerld-] here, fay they, ps the World oj^X'^Z^'
Believers : For this Commentary, we have nothing world.
but their own Ailcrtion, and fo while it manifeft-
ly deflroys the Text, may be juflly rejeded. For,
firil, let them fliew me, if they can, in all the
Scripture, where the [_whole WorldJ, is taken for
Believers only ^ I (hall jhew them, where it is many
times taken for the quite contrary j as. The World
knows me not : The World receives me not : J am not
vf this World: Behdes all thefe Scriptures, Rfalrn
17. 14. 7/^/. 13. 1 1. Mat.i^.-j. John^.q. &:S.26.
& 12. 19.&: 14. 17. & 15. 18, 19. & 17. 14. & 18.20.
1 Orr,
124 PROPOSITIONS V. ^'VI.
1 Or. I. 21. & 2. 12. & <^. 2. Gal.6.i^» James i.ij.
2 Pet. 2. 2p. I John 2. I 5. & 3. I .&: 4. 4, 5. and ma-
ny more. Secondly ^ The Apoftle, in this very place,
contra-diftinguifheth thQlVorUfrom theSaims^ thus^
j4ad not far ours only^ hut for the Sins of the whole World:
What means the Apollle by [Purs'] here ? Is not
that the Sins of Believers ? Was not he one of thole
Believers? And was not this an univerfal Epiflle,
written to all the Saints, that then were ? So that,
according to thefe Men's Comment, there fnould be
a very imneceHary and foolifh Redundancy in the A-
poflle's words \ as if he had faid, He is a Propitia-
t'ion not only for the Sins of all Believers^ but for the
Sins of all Belie^^ers : Is not this to make the Apo-
ftle's words void of good fenfe ? Let them fliew us,
where-ever there is fuch a manner of fpeaking in all
die Scripture ^ where any of the Penmen firfl name
the Believers in Concreto with themfelvcs, and then
contra-diitlnguiih them from fome other whole
World of Believers? That [whole WorW] if it be of
Believers, mufl not be the World w;e live in. But
we need no better Interpreter for the Apoflle, than
liimfelf^ who ufes the very fame Expreflion and
phrafe, in the fame Epiille, c. 5. 19. faying IV e
know that we are of God^ and the whole World lieth in
M^ickednefs : There cannot be found in all the Scrip-
ture, two places which run more parallel ^ feeing
in both, the fame Apoflle, in the fame Epiille, to
the fame Perfons.^ contra-diftinguifheth himfelf, and
the Saints to whom he writes, from the whole
World ^ which, according to thefe Men's Commen-
tary, ought to be under flood of Believers : As if
John had faid. We know particular Believers are of Godj
but the whole World of Believers lieth in Wickednefs.
What abfurd wrefling of Scripture were this? And
yet it may be as well pleaded for, as the other ^
for they differ not at all. Seeing then that the A-
poflle John tells us plainly, That Chrifl not only
died for him, and for the Saints, and Members of
the
a)C <Enti?evfat anP Stalling lLts&t> 125
the Church of God, to whom he wrote •, but for
the whole World : Let us then hold it for a certain
and undoubted Truth, notwithitanding the Cavils
of fuch as oppofe.
This might alfb be proved from many more
Scripture-Teilimonies, if it were at this rcaron
needful. All the Fathers^ fo called, and DoEiors of
the Church, for the firft Four Centuries, preached
this Dodrine ^ according to which they boldly
held forth the Gofpel of Chrift, and Efficacy of r&^ Hra-
his Death ; inviting and in treating the Heathens to fjJ^/^/Z
come and be Partakers of the Benefits of it •, (hew- vathn^none
ing them, how there was a Door open for them ll^^^'o^
All to be faved, through Jeftis Chrilt ^ not telling nation,
them, that God had Predeftinated any of them to
Damnation, or had made Salvation impoflible to
them, by with-holding Power and Grace, rqc^-
lary to believe, from them. But of many of their
Sayings, which might be alledged, 1 fliall only in-
ftance a few.
AHgHfilne^ on the 95th Pfalm^ iaith, " The Blood p^-g^r .
'' of Chrift is of fo great Worth, that it is of no
" lefs value than the whole World. ^//o/'S
Frofyer ad Gall. c. 9. " The Redeemer of the d^^o^ Ini
" World gave his Blood for the World, and the ]l'^'^''^^
'' World would not be Redeemed, becaufe the [^hurch^thai
*' Darknefs did not receive the Light. He that chrift died
" faith, the Saviour was not Crucified for the Re- ^"^ *^ *
*' demption of the whole World, looks not to the
" vertueof the Sacrament, but to the part of In-
" fidels ^ fince the Blood of our Lord Jefus Chrill
" is the Price of the whole World ^ from which
'' Redemption they are Strangers, who either de-
" lighting in their Captivity would not be Redeem-
'^ ed, or after they were Redeemed, returned to
'^ the fame Servitude.
The fame Profper^ in his anfwer to Flncemiti5*%
firfl Objcdion : " Seeing therefore becaufe of one
" common, Nature, and caufe in Truth, underta-
^^ ken
cc
a
126 PROPOSITIONS V. &:VI.
'■'■ kcti by our Lord, all are rightly faid to be Re-
*^ dccrned , and ncverthelefs, all are not brought
*^ out of Captivity : The property of Redempti-
" on, without doubt, belongeth to thofe, from
*' Vv'hom the Prince of this World is lliut out, and
*^ now are not VelTels of the Devil, but Members
'^ of ChriH ^ whofe Death was fo beitowed upon
" xMankind, that it belonged to the Redemption
* of fuch, who were not to be regenerated. But lb,
that which was done by the Example of one, for
all, might, by a lingular Myllery, be celebrated in
every one. For the Cup of Immortality, which
*' which is made up of our Infirmity and the Di-
*^ vine Power, hath indeed that in it, v/hich may
" Profit all j but if it be not Drank, it doth not
^' Heal.
The Author de vocat. Gentium^ lib. ir. cap. 6*.
*' There is no caufe to doubt, but that our Lord
*' Jefus Chrill died for Sinners and wicked Men •,
*' and if there can be any found, who may be laid
" not to be of this Number, Chrift hath not died
" for all ^ he made himfelf a Redeemer for the
■ '^ whole World.
Chryfoftom on "johrt i. "If he Inlightens
'^ every Man coming into the World \ How
" comes it, that fo many Men remain with-
" out Light ? For all do not fo much as acknow-
" ledge Chrifl:-, How then doth hejnlighten every
" Man ? He illuminates indeed fo far as in him is;
" but if any of their own accord, doling the Eyes
" of their Mind, will not direct their Eyes unto
The Caufe " ^^^ Beams of this Light \ the caufe that they
^fr^r/I/^ " remain in Darknefs, is not from the Nature of
UDarkn.fs. u j-|^^ Light, but through their own Malignity ;
" who willingly have rendred thcmfclvcs unworthy
" of fo great a Gift: But, why believed they not?
" Bccaufe they would not : Chrifl did iiis part.
The u4reLuc?7/ia-,i Synods held about the Year
4.00, ^^ Pronounced him accurfed, who fhould
" fay,
** fay, thac Ghrilt hath not died for ally or thaE
" he would not have all Men to be faved.
jimbr, on Pfal. 1 1 8. Serm.S, " The MyflicarSon of
*' Righteoufnefs is arifen to all v he came to all ; he
'^ fullered for all *, and role again for all : And there-
" fore he fuffered, that he might take away the Sin of
^^ the World : But if any one believe not in Chrill,
" he Robs himfelf of this general Benefit, even as
" if one by clofing the Windows, fliould hold out
" the Swn-Beams ^ the Sun is not therefore not a- ^-fe? ^^n-
" rifen to all, becaufe fuch a one hath fo robbed out',"'^^^
'^ himfelf of its heat : But the Sun keeps its Pre- *^^
"rogative*, it is fuch a ones Imprudence, that he
*' fhuts himfelf out from the common Benefit of
'^ the Light.
The fame Man in his 1 1 th Book of Cain and
u4belj cap. 13. faith; "Therefore he brought un-
" to All the means of Health; that whofoever
" fliould Perifli, may afcribe to himfelf the caufes
'^ of his Death, who would not be cured, when
'^ he had the Remedy, by which he might have
'^ efcaped.
§. IX. Seeing then, that this Doftrine of the
Univeriality of Chriffc's Death is fo certain and-^'rV
agreeable to the Scripture-Teftimony, and to the ^
fenfe of the purefl: Antiquity; it may be wonder-
ed, how lb many, fome whereof have been efleem*
ed not only Learned, but alfo Pious, have been
capable to fall into fo grofs and flrange an Erroi\
But the caufe of this doth evidently appear, in
that the Way and Method, by which the Virtue
and Efficacy of his Death is communicated to all
Men, hath not been rightly underftood, or, indeed
hath been crroneonfly Affirmed.The PcUgians^arm- Peiaglar*
bing all to Man's Will and Nature, denied Man ^"'"'''
to have any Seed of Sin conveighed to him from
Adam. And the Semi-Pelagians making Grace as
a Gift following upon Mans Merit, or Right im--
proving of his Nature ; according to their known
Principle,
128 PROPOSITIONS V..^Vl.
Principle, Facleml quod in fe eft^ Dens non denegat
gratiam.
. This gave Angufilnej Profper^ and fome others
occafion, labouring, in oppolicion to thefe Opini*
ons, to magnifie the Grace of God, and paint ouc
the Corruptions of Man's Nature (as the Fro\^erb
is, of thofe that feek to make ilraight a crooked
faulTTnto Stick) to incline to the other extream. So alfo
by fome.mt- the Refomiers, Luther^ and others, finding among
^thf' Muhor Other Errors, the Ilrange Expreflions ufed by fome of
^ Sin. the Popifh Scholailicks, concerning Free-Will, and
how much the tendency of their Principles is to
exalt Man's Nature, and leflen God's Grace ^ ha-
ving all thofe Sayings of AHgitftine^ and others,
for a Pattern, through the like Miftake run upon
the fime extream: Tho' afterwards the L^theransy
feeing how far Calvin and his Followers drove this
matter, (who, as a Man of fubtile and profound
Judgment, fore-feeing where it would Land, re-
folved above-board to aflert, that God had de-
creed the means as well as the end, and therefore
had ordained Men. to Sin, and excites them there-
to J which he labours earnellly to defend) and
that there was no avoiding the making of God the
Author of Sin ^ thereby received occafion to dif-
cern the falfity of this Dodrine, and difclaimed
it •, as appears by the latter Writings of Mdancthon^
tpi/i. Hijf. and the Momfelganenjian Conference, w-here Liwas
^^S^'-^^^^^^ Ofmider^ one of the Collocutors, terms \iIm^iom\
i6A.d,, cap*, calls it a making God the Author of Sln'^ and a hor-
P' rid and horrible Blafphemy. Yet, becaufe none of
thofe who have aflerted this Univerfal Redcmpii-
on, fince the Reformation, have given a clear, di-
ftincl and fatisfadory Teltimony, how it is com-
municated to all, and fb have fallen fliort of fully
declaring the Perfedion of the Gofpel Difpenfa-'
tion : others have been thereby the more flrength-
ned in their Errors : Which 1 ihall iilultrate by one
fmgular Example.
The
The Arminians and other Aflertors of UniveiHil
Grace, life this, asachief Argnmefit.
That which every Man is hound to believe^ is true :
But every Adan is bound to believe that Chrifi died for
him :
Therefore^ &C.
Of this Argument the other Party deny the AC-
fumption, faying ; That they^ who never heard of
Chr/f-j are not obliged to believe in him ^ and feeing
the RemonllraTits (as they are commonly caljcd; Remon-^
do generally themfelves acknowledge^ that withoM the ^J,''^^'^^/g^^^^^
vHtward knf\wledge of Chrifi there ts no Salvation *, ens the pre-
that gives the other Party yet a ftronger Argu- ^^^^^^^^^^^^^
ment for their precife Decree of Reprobation, ^/^n.
For^ lay they, feeing we all fee really^ and in effeEh^
that God hath with-held from many Generations^ and
yet from many Nations^ that Knowledge which is abfo-^
littely needful to Salvation^ and fo hath rendered it
(imply imfo]jible unto them ; Why may he not as well
with'hold the Grace neceffary to make a faving Appli;-
cation of that Knowledge^ where it is preached. ^ For
there is no ground to fay^ That this were Lajufiice in
God^ or Vartiality^ more than his leaving thofe others
in utter Ignorance'^ the one being but a with-holding
Grace to apprehend the ObjeEi of Faith ^ the other a
with-dr awing the Object it fclf For anfwer to this^
they are forced to draw a Conclulion from their
former Hypothefsj of Chrifi dying for all, and
God's Mercy and JuHice, faying, That if thefe
Fleathens, who live in thefe remote places^ where the
outward Knowledge of Chrifi is nvt^ did improve thf^t
common Knowledge they have^ to whom the outward.
Creation is for an Obje^ of Faith ^ by which they may
gather^ that there is a God^ then the Lord wouldj by
foyne Providence^ cither feftd an Angel to tell them of
Chrifij or convey the Scriptures to them^ or bring
them fome way to an opportu?7lty to meet with fuch^ as
7Jiight inform them. Which, as it gives always too
.xniich to the Power and Strength of iMaa's Will
M K and
130 PROPOSITIONS V. & VI. ~ '
■■ ■ - • t ■ ■
and Nature, and favours a little of Soclmanifm
and PeUgianifm^ or atlcall oi Semi-Velagiamfm'^ fo^
fince it is only built upon probable Conjedlures,^
neither hath it evidence enough to convince any,
ftrongly tainted with the other Dodrine; nor
yet doth it make the equity and wonderful Har-
mony of God's Mercy and Jullice to wards ^//, fo ma-
nifell to the Underllanding. So that I have oftea
obferved, that thefe Affertors of Univerfal Grace,
did far more pithily and foongly overturn the
falfe Dodrine of their Adverlaries, than they did
eilablifh and confirm the Truth and Certainty of
their own. And tho' they have proof fufficient
from the holy Scriptures to confirm theUniveria-
licy of Chrift's Death, and that none are precife-
i^one by an ly, by auy irrevocable Decree, excluded from
^jD€^refe!c' Salvatiou ^ yet I find when they are prcflcd, in the
eluded from rcfpects above-mentioncd, to fliew how God hath
Salvation. ^^ f^^. equally extended the Capadty to partake
of the Benefit of Chrift's Death unto all, as to
communicate unto them a fufficient way of fo do-
ing, they are fomewhat in a ftrait, and are put
more to give us their Conjedures, from the cer-
tainty of the former prefuppofed Truth, to wit,
( that bccaufe Chrill hath certainly died foV all,
and God hath not rendred Salvation impoffible to
any, therefore there mufl be fome way or other,
by which they may be faved, which mufl be by
improving fome common Grace, or by gathering
from the Works of Creation and Providence)
than by really demonflrating, by convincing and
ij^iritual Arguments, what that way is.
§. X. It falls out then, that as Darknefs, and
the great Apoftafy, came not upon the Chrillian
World all at once, but by fevcral Degrees, one thing
making way for another ;, until that thick and grofs
Vail came to be overfprcad, wherewith the Na-
tions were fb blindly covered, from the fevemh
and eighth^ until the fixtce?nh Cmtitry j even as
the ,
S)l mniwtM and &atjf ng %izt^U 1 3 1
the Darknefs of the Night comes not upon the
outward Creation at once, but by degrees, ac-
cording as the Sun declines in each Horizon ^ fo
neither did that full and clear Light and Know-
ledge of the glorious Difpenfation of the Gofpel of
Chrift, appear all at once ^ the work of the firft
Witnefles being more to teftifie againft, and dif-
cover the Abufes of the ApoHafy, than to efta-
bliih the Truth in Purity. He that comes to build
a new City, mull firil remove the old Rubbifh,
before he can fee to lay a new Foundation j and
he that comes to a Houfe greatly Polluted, and full
of Dirt, will firft fweep away and remove the
Filth, before he put up his own good and new
Furniture. The dawning of the Day difpels the
Darknefs, and makes us fee the things that are
moft Confpicuous-, but the diflind difcovering and
dilcerning of things, fo as to make a certain and
perfed Obfervation, is referved for the arifing
of the Sun, and its Ihixiing in full Brightnefs.
And we can, from a certain Experience, boldly
affirm, that the not waiting for this, but building
among, yea, and with the eld Popijij Rahhlfli ^
and fetting up, before a full Purgation, hath been
to moit Protellants, the foundation of many a
Miftake, and an occafion of unfpeakable Hurt.
Therefore the Lord God, who, as he feeth meet, JuUDi/t^e-
doth communicate and make known to Man, the ry of the ,
more full, evident and perfed Knowledge of hisp'{^/J [f
cverlalling Truth, hath been pleafed to vqCqvvq this our Age*
the more full Difcovery of this glorious and Evan-
gelical Difpenfation, to this our Age*, albeit di-
vers Teftimonies have thereunto been born by
fome noted Men in feveral Ages, as fhall here-
after appear. And for the greater Augmentation
of the Glory of his Grace, that no Man might
have whereof to boafl, he hath raifed up a f^w
defplcahle a?id illiterate AUn -^ and for the moll: part
Mechmicks^ to be the Difpcnfers of it;> by which
K 2 Gofpel,
132 PROPOSITIONS V.&VI.
Gofpel^ all the Scriiples,Doubts, Hefitations and Ob-
jcdioiis, above-mentioned, are eafily and evidencly
anfvvered ^ and the Juftice,as well as Mercy of God,
according to their divine and heavenly Harmony,
are exhibited, eltablifhed and confirmed. Accord-
ing to which certain Light and Gofpel, as the
knowledge thereof hath been manifefled to iis, by
the Revelation of Jefus Chrill in us^ fortified by
our own fenfible Experience, and fealed by the
Tellimony of the Spirit in our Hearts \ we can
confidently affirm, and clearly evince, according
to the Teftimony of the Holy Scriptures, the fol-
lowing Points :
Propofi- §. XI. F/V/ ; 7"W God^ who out of his infinite
tion I. Love, fent his Son, the Lord Jefus Chrifl, into
the World,who tafted Death for every Man, hath gi-
'ven to every Mm^ whether Jew or Gentile^ Turk or
Scythian^ Indian or Barbarian^ of whatfbevcr Na-
^ djj/ of XAon^ Country or Place, a certain day or time of
all, Vijnation^ during -which day or time^ it ts pojjibie jor
them to he favedy and to partake of the Fruit oj ChrijFs
Death.
Prop. II. Secondly ^ That for this end God hath communica'
ted and given mto every Man a Meafitre of the
A Meafure j^j^i^f. ^j: ^^ ^y^^ 5^^^ ^ Meafure of Grace ^ or a Mea-
^/ L/^fef "'^;rc of the Spirit ^ which the Scripture expreiTes by
feveral Names*, as fometimes of the Seed of the
Kingdom^ Matth. 13. 18,19. The Light that makes
all things manifeflj Eph. 5. 13. The Word of Godj
Rom. ID. 18. or Manifefiation of the Spirit given to
profit withal^ 1 Cor. 12. 7. A Talent^ Matth. 25. 15.
a little Leaven^ Matth. 13.33. The Go fpel preached in
every Creature^ Col. i. 23.
Prop. Ill Thirdly j 71?^^ God^ in and by this Light and Seed^
invitesj calls^ exhorts and firives with every JlLan^ in
God\( Sal- order to fave him \ which, as it is received and
ZriT''' ^^^^ rcfiltcd, works tlie Salvation of ^-z//, even of
^hr'iitu ^ tliofc who are ignorant of the Death and Suffer-
'i''^ ingsof Chrift, d,i\d of Mat?i'% Fall, both by bring-
ing
flPf (Entmtfat anti catling %is^t 133
ing them to a fenfe of their own Mlfery^ and to
be fharers in the Sufferings of Chrift inwardly^
and by making them partakers of hisRefurredion,
in becoming Holy, Pure and Righteous, and re-
covered out of their Sins. By which alfo are faved
they that have the knowledge of Chrifl outward-
ly, in that it opens their Underflanding, rightly
to ufe and apply the things delivered in the Scrip-
tures, and to receive the faving ufe of them : But
that this may be refifled and rejected in hoth^ in which
then God is [aid to he refined and prejfed down^ and
Chrifl to be again Crncified^ and put to open Shame^
in and among Men, And tothofe, as thus refill and
refufe him, he becomes their Condemnation.
Firft then ^ according to this Doftrine, the Mer- confequen-
cy of God is excellently well exhibited^ in that none ^'^ ^•
are neceflarily fhut out from Salvation ^ and his
Juftice is demonllrated, in that he condemns none,
but fuch, to whom he really made offer of Salva-
tion \ affording them the means fufficient there-
unto.
Secondly \ This Dodrine, if well weighed, will conf. 2.
DC found to be the Foundation of Chriflianity^ Salva-
tion and Aflptrame,
Thirdly j It agrees and anfvvers with the whole conC ^
Tenor of the Gofpel Fromifes and Threats^ and with
the Nature of the Minifiry of Chrifl^ according to
which, the Gofpel, Salvation, Repentance, is com-
manded to be preached to every Creature, with-
out refpect of Nations, Kindreds, Families or
Tongues.
Fourthly ^ It magnifies and commends the Merits conf. 4.
and Death of Chrifl^ in that it not only accounts
them fufficient tofave all ^ but declares them to
be brought fo nigh unto ail, as thereby to be put
into the nearell capacity of Salvation.
Fifthly ^ It exalts above all^ the Grace of Godj to conf. 5.
which it attributeth all good, even the leafl: and
rmalleft Actions that are fo ^ afcribing thereunto,
K 3 not
134 PROPOSITIONS V. &VL
not only the firfl Beginnings and Motions of Good,
but alfo the whole Converiion and Salvation of the
Soul.
Conf. 6. sixthly J It contradiEls^ overturns^ and enervates the
falfe Doftrine of the Pelagians, Semi-Pelagians, Soci-
nians, and others^ who exalt the Light of Nature,
the Liberty of Man's Will; in that it wholly ex-
cludes the Natural Man from having any place or
portion in his own Salvation, by any ading, mo-
ving, or working of his own, until he be firft
quickned, raifed up, and adcd by God's Spirit.
Conf. 7. Seventhly; ^4s it makes the whole Salvation of Man
folely and alone to defend itpon God *, fo it makes his
Condemnation wholly^ and in every reffect^ to be of him-
felf'^ in that he refufed, and refilled fomewhat, that
from God wreflled and ilrove in his Heart; and
forces him to acknowledge God's jull Judgment, in
rejeding and forfaking of him.
Conr. 8. Eighthly; It takes away ail ground of Deffair -^ m
* that it gives every one Caufe^of Hope, and cer-
tain Allurance, that they may be iaved : Neither
doth feed any in Security^ in that none are certain,
how foon their day may expire : And therefore it
is a conilant Incitement and Provocation, and live-
ly Incouragement to every Man, to forfake Evil,
and clofe with that which is Good.
ConC ^, Ninthly ; It wondcrfdly commends 06 well the Cer-*
I tainty of the Chriftian Religion amo77g Infidels, 06 it
rnanifejls its own l^erity to all'^ in that it's confirmed
and eltablilhed by the Experience of all Men : See-
ing there was never yet a Man found, in any place
of the Earth, however Barbarous and Wild, but
hath acknowledged, tiiat at fome time or other,
left or more, he hath found fomewhat in his Heart,
reproving him for fome things Evil, which he hath
done ; threatning a certain Horror, if he continued
in them ; as alfo proniiling and communicating a
certain Peace and Sv/cetnefs, as he hath given way
CO it, and not reiiited it.
Tenthly,
Tenthly ; it wonderfully Jheweth the excellent Wifdom ^^^^ ^^
of Godj by which he. hath made the Means of Sal-
vation fo llniverf^Land Comprehenfrve, that it is
not needful to recur to thqfe miraculous and flrange
Ways^ feeing, according to this moft: true Dp-
drine, the Gofpel reacheth All, of whatfoever CQa-
dition, Age, or Nation.
Eleventhly ; It is really and ejfeEiively^ tho' not in cjnf. n.
fo many Words, yet by Deeds, efiablipjed and con-
firmed by all the Preachers^ Fromulgators^ and Doctors
of the Chrifliau Religion, that ever rvere^ or now are,
even by thofe that otherways in their Judgment oppofe
this DoUrine \ in that they all, whatever they have
httw^ or are, or whatfoever People, Place or Coun-
try they come to, do preach to the People, and to
every Individual among them, that they may be
laved; intrcating and defiring them to believe in
Chrift, who hath died for them. So that, what
they deny m the general/ they acknowledge of
every particular; there being no Man to whom
they do not preach, in order to Salvation ; telling
him, Jefus Chrifl calls and wills him to believe and
be faved'^ and that if he refufe, he Ihall therefore
be condemned, and that his Condem.nation is of ,
himfelf Sucli is the Evidence and Virtue of Truth,
that it conllrains its Adverfaries, even againfl their
wills, to plead for it.
Laflly; According to this Doftrine, the former conf. 12,
Argument ufed by the Anninians^ and evieed by
the Caluinifls^ concerning every Man's being bound
to believe, that Chrift d^ed for him^ is, by altering
the Aflumption, rendered Invincible \ thus.
That which every Man is bound to believe^ is true :
But e'vcry Ma j is bound to believe^ that God is mer^
cipil unto him :
Therefore^ (Scc,
This Aflumption no Man can deny, ^Qt'm'^ His
Mercies are faid to be over all his Works. ^ And
herein the Scripture ;every way declares the Mercy
• K 4 of
1^6 PROPOSITIONS V.&VL
of God to be, ia that he iivites and calls Sinners
to Repentance, and hath opened a Way of Salva-
tion for .them : So' that, tho' thoTt Men be not
bound to believe the H'lfiory of Chrift's Death a?td
Fajfon^ who never came to know of it; yet they
are bound to believe, that God will be merciful
to them, if they follow his ways ; and that he is
merciful unto them, ia that he reproves them for
Evil, and incourages them to Good. Neither ought
ourAdver- ap^y fvjan to believe, that God is unmerciful to
M^rc'ifuT' him, or that he hath from the beginning ordained
jjfenwn iiim to come into the World, that he might be
'^s ^'^^' j^fj- j-Q j-jjg Q,^^ £yjl Inclinations, and fo do wick-
edly, as a Means appointed by God, to bring him
to Eternal Damnation ; which, were it true, as our
Adveriliries affirm it to be of many Thoufands, I
fee no reafon, why a Man might not believe ; for
certainly a Man may believe the Truth.
As it maniteilly appears, from the thing it felf,
that thcfc good and excellent Confequences follovv^^
iiorji the Belief of this Doctrine \ fo from the Pro-
bation of them, it will yet more evidently appear.
To wbich,before I come, it is requilit to fpeak fome-
what concerning the State of the Controverlle, which
w'ilj bring great Light to the matter. For, from the
not right under Handing' of a matter under de-
Abate, fometimes both Arguments on the one hand,
and Objections on the other, are brought, which
do no way hit the Cafe; and hereby alfo our Senfe
.liid Judgment therein will be more fully under-
ftooci and opened.
eft.i. ' §. Xil. Firll: then, by this Day and Time of TI-
fuulon^ which v/e fay God gives unto all, during
!>nhe'''-'"^ which tliey may be laved, we do not under ft and the
"^u-f ^''^whde time of ez^ery Man's Life'^ tho' to fome it may
be extended even to the very Hour of Death, as
vv'e fee in the example of tiie Thief converted upon
th.c Crofs : Bur, fnch a Seafony at leaftj ai fuffuientiy
exo?2era>ith God of every Mans Ondemnation j which
■ • to
apf anntuetfat an& S>at){ng jUgSt. 137
to fbme may be fooner, and to others later, ac-
cording as the Lord in his Wifdom fees meet.
So that many Men may out-live this Day, after ^'f^^^/'^'/y
which there may be no poffibiiity of Salvation to Th^DayoT
them, and God juftly fufters them to be hardned, ^^^'^ v^fi-
as a jufl Puui/hment of their Unbelief, and even
raifes them up, as Inflruments of Wrath, and makes
them a Scourge one againfl another. Whence, to
Men in this Condition, may be fitly applied thofe
Scriptures, which are abufed to prove, that God
incites Men necejfarily to fin : This is notably ex-
prefs'd by the Apoftle, Rom. i. from verfe 17, to
the end -^ but eipecially verfe 28. ^nd even a^ they
did not like to retain God in their knowledge^ God gave
them m to a Reprobate Mind^ to do thofe things which
are not convenient. That many may out-live this
Day of God's GraciousVilitation unto them,is fhewn
by the Example of Efau^ Heh. 1 2. 16, 17. who fold
his Birth-right ^ fo he had it once, and was capable
to have kept it ^ but afterwards, vv^hen he would
have inherited the Blefling, he was rejected. This
appears alfo by Chrifl's weeping over Jentfalem^
Luke 19.42. laying, If thou hadfl known in this thy
day^ the things that belono- unto thy Feace^ bm now they
are hid fi'om thine Eyes : Which plainly imports, a
time when they might have known them, which
now was removed from them, tho' they were yet
alive ', but of this more fhall be fa id hereafter.
§. Xlil. Secondly, By this Seed^ Grace^ and Word <?/Quell.2.
God^ and Light ^ wherewith we fay, every one is en-
lightned^ and hath a meafure of it, which Urives
with him, in order to fave him ^ and which moiyj
by the ftubbornnefs and wickednefs of Man's will,
be quenched, bruifed, vvounded, preficd down, ilaia
and crucified, v^e underftandnot the proper Ejfence and
Nature of God-, precifely taken ; which is not divifible in-
to P..'.rts and Mc afire s^ aS being a mo (I pure^ firnple
Beings void of all Compofition or Divifcn^ and rhcre-
fore'^can neither be refilled, hurt, wounded, crucified,
or
138 PROPOSITIONS V. & VI,
or flaiii, by all the Efforts and Strength of Men :
The Lighr, Bm XV 6 Under fiand a Sfirituulj Heavenly^ and Invifthle
^diu ?ro- P'^^^^^p^h ^'^ which God^ as Father^ Son^ and Spirit^
perties de- dwells ^ a meaHire of which Divine and Glorious
fcribed. j^jfe is in all Men^ as a Seed^ which of its own Na-
ture draws, invites, and inclines to God ^ and this
Ibme call Vehiculum Dei^ ovthQ Spiritml Body ofChrift^
the Ftejl] and Blood of Chrifi^ which came down from
Heaven ^ of which all the Saints do feed, and are
thereby nourifhed unto Eternal Life. And as eve-
ry unrighteous Action is witnefled againfl, and re-
proved by this Light and Seed \ fo by fuch Adions
it: is hurt, wounded and flain, and flees from
them, even as the Flefh of Men flees from that
which is of a contrary nature to it. Now, be-
caufe it is never feparated from God nor Chrill,
but where-ever it is, God and Chrill are as
wrapped up therein : Therefore, and in that re-
Ij^ed, as it is refilled, God is faid to be refilled \
and where it is born down, God is faid to be prel^
fed, as a Cart under Sheaves ^ and Chrill is faid to
be flain and crucified. And on the contrary, as
this Seed is received in the Heart, and fuffered to
bring forth its natural and proper Effcd, Chrill
comes to be formed and raifed, of which the Scrip-
ture makes fo much mention, calling it The New
Man^ Chrifi within^ the Hope of Glory, This is that
Chrift within^ which we are heard fo much to fpeak
and declare of, every where Preaching Him up, and
Exiiorting People to believe in the Lights and obey
it, that they may come to know Chrtji in them^ to
deliver them from all Sin.
But by this as we do not at all intend to equal
OUT felves to that Holy Man, the Lord Jefm Chrifiy
That the ^^^^ ^'^^ ^^^'^'^ ^^ ^^^ Virgin Af^ry, in whom all
Fuinefs'of thc Fiiliiefs ot the Godhead dwells bodily *, fo nei-
the Godhead j-j^^j. ^.^ ^^^ de(}roy the Reality of h^s prefcnt Exiflence^
Chrift bodu as lome have talliy Calumniated us. For, though
h, &c. yy^. al7irm that Chrill dwells in us, yet not im-
mediately,
, Cf ainti^etfal and ^at^fng Eigfit 1 39
mediately, but mediately, as he is in that Seedy
which is i« ui ^ whereas lie^ to wit, the Eternal
Wordj 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
otherwiie, and in a far more immediate manner, in
the Head and in the Heart, than in the Hands or
Legs J and as the Sap, Virtue, and Life of the Vine
lodgeth far otherwife in the Stock and Root, than in
the Branches; fo God dwelleth otherwife in the Man
5'f/^, than in us. We alfo freely rejedt the Herefie
of A^follinarim^ who deny'd him to have any Soul,
but faid. The Body was only aded by the Godhead :
As alfo the Error of Emyches^ who made the Man-
hood to be wholly fwallowed up of the Godhead.
Vl^herefore, as we believe he was a true and real
Man *, fo we alio believe, that he continues ib to be
Glorified in the Heavens, in §oul and Body, by
whom God fhall Judge the World, in the great and
general Day of Judgment.
XIV. Thirdly, We mderftand not this Seedy Light Qiiefl.3,
or Gracey to he an Accidenty 06 mofl Men ignoraatly
doy hut a real Spiritnal Snbfiancey which the Soul ofj^^^ ^!'^
Man is capable to feel and apprehend ; from which sflutuai
that real, fpiritual, inward Birth in Believers arifes, ^"^^^"'^^^
called the New Creatnrey the New Man in the Heart, be %iua
This feems flrange to Carnal-minded xMen, becaufe ^^' ^^^'''i
they are not acquainted with it; but we know ZndeT^^
it, and are fenlible of it, by a true and certain
Experfbnce ; tho' it be hard for Man in his natu-
ral V^ifdom to comprehend it, until he come to
feel-it in^himfelf; and if he fhould, holding it in
the mee.: Notion, it would avail him little. Yet
we are able to m-ake it appear to be true, and that
our Faith concerning it, is not without a folid
Ground : For it is in and by this Inward and Sub-
ilanrial Seed in our Hearts, as it comes to receive
Nourifliment, and to liavc a Birth or Geniture in
U5,
140 PROPOSITIONS V. &: VL
us, that we come to have thofe Spiritual Senfes
raifed, by vviiich we are made capable of tafi'mg^
fme!li?igj feeing and handling the things of God : For
a Man cannot reach unco thofe things by his natu-
ral fpiric and fenfes, as is above declared.
Next \ We know it to be a Siihftance^ becaufe it
fubfifts in the Hearts of wicked Men, even while
they are in their Wickednefs, as fhall be hereafter
proved more at large. Now nq Ac-eideni can be in
a Siihie^^^ without it give the Subjed its own Deno-
luinacion ^ as, where -whiteness is in a Subjed, there
the Subject is called White, So we diflinguifh be-
Vfhl^ope- ^"^^^^ Holinefs^ as it is an Accident^ which denomi-
rathn in the uatcs Man fo, as the Seed receives a place in him ;
Soul of M.m. ,jj^j betwixt this Holy, Spthfiamid Seed, which many
rimes lies in Mans Heart ^ as a naked Grain in the
Stony Ground. So alfo, as w^e may diflinguifh be-
twixt Health and Medicine ', Health cannot be in a
Body, without thei^ody be called Heathfd, becaufe
Health is an Accident ^ but Medicine may be in a
Body that is moll Unhealthful, for that it is a Sub-
ftance. And, as when a Medicine begins to work,
the Body may in lome refped be called healthful^
and in f^nie refped mhealthfd ^ fo we acknowledge,
as this Divine Medicine receives place in Man'^s Heart,
k may denominate him in fome part Holy and Good ^
I ho' there remain yet a corrupted, unmortified part,
nr fome part of the Evil Humours unpurged out^
for where two contrary Accidents are in one Sub-
jed, as Health and Sichujs in a Body, the nBubjed
receives its Denomination from the Accident which
])re vails mod:. So many Men are called Saints,
good and holy Men, and that truly, whe-tvs his Ho-
ly Seed hath wrought in them, in a good meafure,
and hath fomewhat leavened them into its Nature,
tho' they may be yet liable to many Infirmities and
Wcaknelles, yea, and to fome Iniquities. For, as
I'le Seed of Sin, and Ground of Corruption, yea,
aiid the Capacity of yielding thereunto, and fome-
times
a)f (EXnitierfat anO Waning %iQl3t hi
times adually falling, doth not denominate a good
and holy Man imfwm]'^ fo neither doth the Seed of
Righteoiifnefs in Evil Men,and the poflibility of their
becoming one with it, denominate them good or holy.
§. XV. Fourthly^ We do not hereby intend any ways Qiieil.4,
to leffen or derogate from the Atonement and Sacrifice of .
Jefm Chrijl'^ but on the contrary, do magnifie and
exalt it. For, as we believe all thofe things to have
been certainly tranladed, which are recorded in the
Holy Scriptures, concerning the Birth^ Life^ Mira^
cles^ Sufferings^ RefHrreH^ion and Jlfce7ifion of Chrift '^
fo we do alio believe, that it is the Duty of every
one to believe it, to whom it pleafes God to re-
veal the fame, and to bring to them the know-
ledge of it • yea, we believe it were Damnable Vn--
belief not to believe it, when fo declared^ but to
relifl that Holy Seed, which, as minded, would
lead and incline every one to believe it, as it is
offered unto them j tho' it revealeth not in every
one the outward and explicit Knowledge of it,
neverthelefs it always aflenteth to it, ubi declarmury
where it is declared. Neverthelefs, as we firmly
believe it was neceffary, that Chrift fhould come,
that by his Death and Sufferings he might offer up
himfelf a Sacrifice to God for. our Sins, who his
own felf bare our Sins in his own Body on the Tree j y^,, r,
lb we believe, that the Remiflion of Sins, which mijjirlof
any partake of, is only in. and by Virtue of that '1^''^^^^^
mofl Satisfactory Sacrifice, and no otherwife. For byctriji,
it is by the Obedience of that One^ that the Free-gift is
come upon All to Juflification. For we affirm, that
as all Men partake of the Fruit of Adam's Fall,
in that hy reafon of that Evil Seed, which through
]]im is communicated unto them, they are prone
and inclined unto Evil, tho' Thoufands of 1 hou-
lands be ignorant of Adam's Fall,* neither ever
knew of the Eating of the Forbidden Fruit ^ fo
alio many may come to feel the Influence of this
Holy and Divine Seed and Light, and be turned
from
142 PROPOSITIONS V.&VL
from Evil to Good by it, tho' they knew nothing
of Chrifl's coming in the Flefh, through whofe
Obedience and Sufferings it is purchafed unto
them. And as we affirm, it is abfolutely needful,
Tfc? Hi/iory that thofc do belleve the Hiftory of Chrift's out-
vUbThfAit ^^^^ Appearance, whom it pleafed God to bring
/iery. ^ '' to the Kuowkdge of it J fo we do freely confefs,
that even that outward Knowledge is very Com-
fortable to fuch as are fubjed to it, and led by
the inward Seed and Light, For, not only doth
the fenfe of Chrift's Love and Sufferings tend to
humble them, but they are thereby alfo flrengthen-
ed in their ^Faith, and incouraged to follow that
Excellent Pattern, which he hath left us, who fuf^
fered for m^ as faith the Apoflle Peter^ i Pet. 2. 21.
Leaving as an Example j that we jhonld follow his fieps :
And many times, we are greatly edified and refrefh-
ed with the Gracious Sayings which proceed out of
his Mouth. The Hifiory then is profitable and com-
fortable with the Myfiery^and never without it ^ but
ihQ Myfiery is and may be profitable,without the ex-
plicit and outward knowledge of the Hifiory,
Queft.j. But Fifthly ^ This brings us to another Qiieflion,
to wit. Whether Chrifi he in all Men or no f Which
Hawchri/f fometimes hath been' asked us, and Arguments
if in mU brought againfl: it ^ becaufe indeed it is to be found
in fome of our Writings, that Chrifi is in all Men ;
and we often are heard, in our publick Meetings
and Declarations^ to defire every Man to know
and be acquainted with Chrifi in them \ telling them,
that Chrifi is in them. It is fit therefore, for re-
moving of all Millakes, to fay fomething in this
place concerning this matter. Wc have faid be-
fore, how that a Divine^ Spiritual and Supernatural
Lig-ht is in all Aden ^ how that that Divine Supcrna-
rural Light or Seed is Vchiculum Dei \ llOW that God
and C/)ri(l dwelleth in it^ and is never feparated fiom
it J alfo iiow that (as it is received and defied with
in the Heart) Chrifi comes to he formed and hr ought
forth :
flDf fflimtietfal anti ^atifne %is^t 143
forth : But we are far from ever having faid. That
Chrifl is thns formed in all Men^ or in the Wicked :
For that is a great Attainment ; which the Apoftle
travelled, that it might be brought forth in the
Galatians. Neither is Chrifi in all Men by way of
Vnion^ or indeed, to fpeak flridly, by way of In-
habitation \ becaufe this Inhabitation^ as it is gene-
rally taken, imports Vnion^ or the manner of Chrifi'' 5
htin(T in the Saints : As it is written, I will dwell in
them^ and walk in them^ 2 Cor. 6. \6. But in regard
Chrift is in all Men^ as in a Seedj yea, and that he
never is, nor can be, feparate from that Holy^ pure
Seed and Light^ which is in All Men ; therefore may
it be faid in a larger Senle, that he is in All^ evea
as we obferved before. The Scripture faith. A-
mos 2. 1 3. God is prejfed down^ as a Cart under Sheaves :
and Chrift crucified in the Vngodly : Tho' to fpeak
properly and ftridly, neither can God be prcjfed
down^ nor Chrifl:^ as God, be crucified. In this re-
iped then, as he is in the Seed^ which is in All Men^
we have faid, Chrifi is in All Men^ and have preach-
ed and direded All Men to Chrifi in them •, who lies ^^^'i'l^f;
crucified in them, by their Sins and Iniquities j that by iiuiui-
they may look upon him^ wlwm they have fierced^ and ""'
repent : Whereby He, that now lies as it were
flain and buried in them^ may come to be raifed,
and have dominion in their Hearts over all. And
thus alfo the Apoftle Paul preached to the^Corin-
thians and Galatians^ I Cor. 2. 2. Chrifi crucified in
them^ ^* vfuy, as the Greek hath it : This Jefus Chrifi
was that which the Apoftle defired to know in them^
and make known unto them^ that they might come
to be fcrjfible, how they had thus been Crucifying
Chrifl ^ that fo they might Repent and be Saved.
And forafmuch as Chrift is called that Lights that
enlightc77i every Man ^ The Light of the World'-, there-
fore the Light is taken for Chrifi^ who truly is the
Fouataiu of Lights and hath his Habitation in it
for ever. Thu's the Light of Chrifi is fbmetimcs
called
L
144 PROPOSITIONS V>&VL
called Chrifi^ i. e. that in which Chriil is, and from
which he is never feparated.
§. XVI. Sixthly^ It will manifeflly appear, by
what is above-faid, that we under ft and not this Di-
vine Trine if le to be any fart of Man's Nature y nor
yet to he any Reliqites of any goody which Adam loft
by his Fall-^ in that we make it a diflind feparate
thing from Man's Soul, and all the Faculties of
it: Yet fuch is the Malice of our Adveriaries,
that they ceafe not fometimes to Calumniate us,
as if we preached up a natural Light, or the Light
of Man's natural Confcience. Next, There are
that lean to the Dodrine of Socinm and Felagius^
who perfwadc thcmfelves, through millake, and
out of no ill defign to Injure us, as if this which
we Preach up, were fome natural Power and Fa-
culty of the Soul, and that we only differ in the
wording of it, and not in the thing it felf : where-
as there can be no greater dillerence, than is be-
7he Facui- twixt US in that matter : for we certainly know,
tiescfMans that this Lights of which we fpeak, is not only
j^eafaru difliaft, but of a different Nature from the Soul
of Man, and its Faculties. Indeed that Man, as
he i§ a rational Creature, hath Reafon as a natural
Faculty of his Soul, by which he can difcern
things that are Rational, we deny not ;, for this
is a property natur,al and ellential to him, by which
he can know and learn many Arts and Sciences^
beyond what any other Animal can do, by the
mcer animal Principle. Neither do we deny, but
by this rational Principle, Man may apprehend in
his Brain, and in the Notion, a Knowledge ot
God, and fpiritual things: yet, that not being the
right Organ, as in the Second Propofition hath
more at length been fignified, it cannot*^ profit
Anti-cbrift him towards Salv^ation ^ but rather hindreth^ and
piJ^of^cTd. indeed the great caufe of the Apoflacy hath been,
that Man hath fought to fathom the things of
God, in and by this natural and rational Principle,
and
<3Df timnerfat anP fe^amng HigSt^ 145
and to build up a Religion in ic, negleding and
over-looking this Principle and Seed of God in
the Hearty fo that herein, in the moi]: Univerfal
and Gatholick Senfe, hath Anti-Chrift in every Man
fet up himfelf] and fitteth in the Temple of Gud^ as
Cody and above every thi??^^ that is called God. For^
Men being the Temple of the Holy Ghof^ as faith the
Apoille, I Cor. 3. i5. when the rational Princi-
ple fets it felf up there above the Seed of God,
to reign and rule as a Prince in Spiritual Things,
while the Holy Seed is woanded and bruifed^
there is Anti-Chrift in every Man^ or fomevvhat
exhalted above and againll Chrill. NevertlTelefs,
v/e do not hereby affirm, as if Man had received
his Reafon to no purpofe, or to be of no fervice
unto him, in no wife : We look upon Reafon as
fit to order and rule Man in things Natural. For ^,^ ^^^^^
as God gave two great Lights to rule the outward ught, and .
World, 'the Sun and Moon ^ the greater Light to }f,:^'^lnhZ
rule the Day, and tlie leller Light to rule the guiymd.
Night: fo hath h^ given Man the Light of his
Son, a Spiritual Divine Light, to rule him in
things Spiritual ^ and the Light of Reafon, to rule
him in things Natural. And even as the Moon
borrows her Light from the Sun, fo ought Men
(if they would be rightly and comfortably order-
ed in natural things) to have their Reafon inlight-
ned by this Divine and Pure Light. Which in-
lightned Reafon, in thofe that obey and follow
this true Light, we confefs may be ufcful to Man,
even in ipiritual Things, as it is fiiil fubfervient,
and fubjeifl to the other ^ even as the animal life
in Man, regulated and ordered by his Reafon,
helps him in going about things that are rational.
We do further righcly diftinguifli this from Man's
natural Confcience ^ for Confcience being that in ]i;^iJJ£;l,
Man which arifeth from the natural Faculties of^-^i from
Man's Soul, nTiy be defiled and corrupted : it is ^f/2rf'i!^
faid exprefly of the Imoare, Tit. i. 15. That -even JucJ'^' "^'
^ L ' their
1^6 PROPOSITIONS V.& VL
their Mind md Confcience is defiled. But this Light
can never be corrupted, nor defiled ^ neither did it
ever confent to Evil or Wickednefs in any^ for it
is laid expreily, that it makes all tlmigs manifeft that
are reproveable^ Eph. 5. 13. and fo is a faithful
Witnefs for God, againft every Unrighteoufnefs in
^^ . Man. Now Confcience^ to define it truly, comes
defied. f rom [^ Confcire ] and is that Knowledge^ which arifeth
in Man's Hearty from what agrceth^ contradid:eth^ or is
contrary to any thing believed by him ^ whereby he becomes
Con fc ions to himfelf that he tranfgreffeth^ by doing that,
which he is perfwaded he ou^ht not to do. So that the
Mind being once blinded^ or defiled with a wrong
Belief, there arifeth a Confcience from that Be-
lief, which troubles him, when he goes againft it.
Example of As for Example : A Tnrk who hath po^sfled himfelf
♦ Turk. Yvith a falfe Belief, that it is unlawful for him to
drink Wine^ if he do it, his Confcience fmites him
for it : But tho' he keep many Concubines, his Con-
fcience troubles him not ^ becaufe his Judgment
is already defiled with a falfe Opinion, that it is law-
ful for him to do the one, and unlawful to do the
other. Whereas if the Light of Chrift in him
were minded, it would reprove him, not only for
committing Fornication *, but alfo, as he became
obedient thereunto, inform him that Mahomet
was an Impofior ; as well as Socrates was informed
by it, in his day, of the Falfity of the Heathen's
Gods.
Erampie of So, if z Papifi eat Flefh in Lent^ or be not dili-
a Papift. gent enough in Adoration of Saints and Images, or
if he Ihould contemn Images, his Confcience would
fmitehimfor it; becaufe his Judgment is already
blinded with a falfe Belief concerning thefe things:
Whereas the Light of Chrift never confented to
any of thofe Abominations. Thus then Man's na-
tural Confcience is fufficiently diftinguifhed from
it^ for Confcience followeth the Jixigment, doth
not inform it ^ but this Light, as it is received,
removes
€)f (iininerfat anti ^aufng nigl^t. 147
removes the blindnefs of the Judgment, opens the
Under/landings and redifics both the Judgment
and Gonfcience. So we confefs alfb, that Confci-
ence k an excellent thing, where it is rightly in-
formed and inllghtned: Wherefore fome of us^.^^^^^^^^^
have fitly compared it to the Lanthorn, and the tlktrnzQ
Light of Ghrift to a Candle : A Lan thorn is ufe- ^^"^^J^^J^
ful, when a clear Candle burns and fliines in it *, 'Itn/'^lkT^^
but othervvife of no ufe. To the Light of Chrifl ^'fi^f ^/
then, in the Confcience, and not to Man's natu- candie.
ral Confcience, it Is, that we continually commend
Men^ this, not that, is it which we preach up, and
direft People to, as to a molt certain Guide unto
Life Eternal.
Laftly^ This Light ^ Seed^ &c. appears to be no
Power or natural Faculty of Man's' Mind ^ becaufe
a Man that's in his Health, can, when he pleafes,
ftir up, move and exercife the Faculties of his
Soul i he is abfolute Mailer of them ; and except
there be fome natural Caufe or Impediment in
the way, he can ufe them at his pleaiure : But
this Light £ind Seed of God in Man he cannot move
and flir up when he pleafeth ; but it moves,
blows, and Urives with Man, as the Lord feeth
meet. For, tho' there be a poflibility of Salvati-
on to every Man, during the day of his Vilitation -,
yet cannot a Man, at any time, when he pleafeth,
or hath fome ^^w'i^ of his Mifery^ flir up that The u^ait-
Light and Grace, fo as to procure to himfelf ten- ^J^JJ^'J ^^^
dernefs of Heart ^ but he mull wait for it : which theUghund
comes upon all, at certain times and feafons, ^'■''^^'
wherein it works powerfully upon the Soul,
mightily tenders it, and breaks it ^ at which time,
if Man relifl it not, butclofes with it, he comes to
know Salvation by it. Even as the Lake of Be-
thefda did not Cure all thofe, that waflied in it j
but fuchouly, as waflied firit, afcer the Angel had
moved upon the Waters-, fo God moves in Love
to Mankind, in this Seed in his Heart, at fome
L 2 fingular
"r
8 PROPOSITIONS V. & V[.
lingular times, fctcing liis Siiis in order before him,
and ferioiiily inviting him to Repentance, offering
to him remiffioii of Sins and Salvation ;, which, if
Man accept of, he may be faved. Now there is
no Man alive, and I am confident there fhall be none
to whom this Paper fhail come, who, if they will
deal faichfully and honeflly with their own Hearts,
will not be forced to acknowledge, but they have
been fenlible of this in fome meafure, lefs or more ^
which is a thing, that. Man cannot bring upon him-
fclt\ with all his Pains and Induflry. This then,
O xMan and Woman ! is the day of God's graci-
ous Vifitation to thy Soul, which thou flialt be
happy for ever, if thou refill not. This is the
day of the Lord, which, as Chriil faith, /V like
Mit. -4- "^' ■/■/:?;? Li(^r2tmng which jlnneth from the Eall unto the
Weil j and the \Vi/id or Sfrrit^ which blows upon
J Kin 3. 3. the Hsan^ and 'no M^va knows whither it goes ^ nor
whence it comes.
Querc.7. §. XVIL And Liftly, This leads me to fpeak
concerning the manner of this Seed^ ov Light's Ope-
ration in the Hearts of all Men^ which will Ihew yec
more manifeltly, how we differ valfly from all
thofe, that exalt a natural Power or Light in
Man y and how our Principle leads above all others,
to attiilnite our whole Salvation to the mecr Pow-
er, Spirit, and Grace of God.
To them then, that ask us after this manner,
Hjw d) ye dijfer f'om the Pelagians and Arminians?
fjr if two Men have equal fiiffcient Light and Grace^
and the one be faved by itj and the other not'^ is it notj
beca:ife the one improves it^ the other net ? Js not then
the IViHtof Aian the Canfe of the one's Salvation^ beyond
the other? I fay, to fuch we thus Anfwer: That,
as die Grace and Light in all, is fuffcient to fave
all, and of its own nature would fave all ^ fo it
0 reran J II
,^,^friivcs and ^McHles with all, for to lave them^
(/// be thatjehlls its llriving, is the caufe of his own
Condemnation j> hc^ that relULS it: not,- it becomes
his
Wt (lluii3et;fai an&»>a\)ins^tefjt 14-9
Jiis Salvation : So that in him that is faved, the
working is of tlie Grace^ and not of the Ma?? ^ and
it's a Paflivenefs, rather than an Acl^ tho' after-
wards, as Man is wrought upnn, there is a will
raifed in him, by which he comes to be a co-
worker with the Graces For accordhig to that of
yl'4gHfline^ He that made vu without m^ mil not fave
m votthout us. So drat the firfl Hep is not by Man's
working, but by his not contrary working. And
we believe, that at thefe fingular Seafons of every
Man's Viiitation, above-mentioned ^ as Man is
wholly unable of himfelf to work with the Grace,
neither can he move one flep out of the natural
Condition, until the Grace lay hold upon iiim ;
fo it is pofiible to him to be pailive, and not to
refill it, as it is pofllble for him to rcliit it. So
we iay, the Grace of God works in and upon
Man's Nature^ which, tho' of it felf wholly cor-
rupted and defiled, and prone to Evil ^ yet is ca-
pable to be wrought upon by the Grace of God ^
even as Iron, tho' a hard and cold Metal of ic fcif,
•may be warm'd and foftned by the iicac of the
Fire, and Wa.x melted by the Sun. And as Iron
or Wax, when removed from the Fire or Sun,
returneth to its former condition of cold:iers and
hardnefs : So Man's Heart, as it reliifs, or retires
from the Grace of God, returns to its former
condition again. I have often iiad the manner of
God's Working, in order to Salvation towards all
Men, illuflrated to my Mind, by one or two clear
Examples, which I fhall here add, for the Infor-
mation of othci^s.
The firll is, of a Aim heavily dlfe-afed'^ to whom y.^,
I compare Man in his fa Ilea and natural Condition, phaf I^'dI
Ifuppofe God^ who is the great Phylician, not^^^!/tf^^^f'*
only to give this Ma.a Phyijck, after ]}e hath i]k^fidcmf' '''
all the Indultry he can for his own Health, by any
skill or knowledge of his own : (As thofc that lay,
if a ALin imp'ovc his Reafon^ or .■hitural faadties^
L 3 God
I50 PROPOSITIONS V.gcVL
God will ffiper-add Grace : Or^ as Others fay, that- he
Cometh and maketh offer of a Rernedy to this Man oHt"
wardly^ leaving it to the liberty of Man^s mll^ either to
receive it, or rejeci it.) But He, even the Lord, this
great Phyfitian, cometh, and poureth the Remedy
into his Mouth, and as it were Jayeth him in his
Bed f, fo that if the Sick Man be but pafTive, it will
neceffarily work the effed : But if he be flubbora
and untoward, and will needs rife up and go forth
into the cold, or eat fuch Fruits as are hurtful to
him, while the lufedlcine ftould operate ^ then, tho-
of its nature it tendeth to cure him *, yet it will
prove deftructive to him, becaufe of thofe Obltru-
dions, which it meeteth with. Now, as the Man
that ftiould thus undo himfelf, v/ould certainly be
the caufe of his own Death ^ fo who will fay, that
if cured, he owes not his Health wholly to the
Phyfician, and not to any Deed of his own ^ feeing,
his part was not any Adion, but a Paflivenefs ?
The Exam. ^^^'^ Secoud Examplc is, Of divers Men lying in
pie of Men ^ dark Fit together^ vchere all their Senfes are fo jtnfi'
mfnaddXfi^^'> ^^^^ they are fcarce fenfible of their own Mifery :
pit,^nrfffof/>To this I compare Man, in his Natural, Corrupt,
peijvercr. pollen Condition. I fuppofe not, that any of thefe^
Men, wreflling to deliver themfelves, do thereby
ftir up or engage one able to deliver them, to give
them his helpf, dying with himfelf, 1 fee one ofthefe
Men willing to be delivered^ and doing what in him lieSj
therefore he deferves to be affifled ^ as f^y the Socinians^
Pelagians^ and Semi-Pelagians. Neither do I fuppofe,
that this Deliverer comes to the top of the Pit, and
pu;:s down a Ladder, defiring them that will, tp
come up ^ and fb puts them upon ufing their owa
Jlrength and will to come up ^ as do the Jefms and
Afminians : Yet, as they (ay, fuch are not delivered
without the Grace ^ feeing the Grace is that Lad^ ;
der, by which they were delivered. But 1 fuppofe,;
tiiat the Deliverer comes at certain times, and ful-
ly djfcovers and inforrns them pf the great Mifery
and'
i©f ainitJ^tfal anO »>aiifnB ILiQi^t 151
and Hazard they are in, if they continue in that
Noyfbm and Pelliferous Place ^ yea, forces them
to a certain Senfe of their Mifery ( for the wick-
edeft Men, at times, are made fenllble of their Mi-
fery by God's Vifitation) and not only fo, but lays
Jiold upon them, and gives them a pull, in order
•to lift them out of their Mifery : which if they re-
fill not, will fave them *, only they may^ refill it.
This being applied as the former, doth the fame
way illullrate the matter. Neither is the Grace of
God frullrated, tho' the efFed of it be divers, ac-
cording to its objed J being the Minifiration of
Mercy and Love^ in thofe that rejed it not, but
-receive it, "John i. i:j. but t\iQ Minifiration of Wrath
and Condemnation^ in thofe that do rejed it, fohn 3.
19. Even as the Sun, by one Ad or Operation, ^ ^''"'Je ^f
melteth and foftneth the Wax, and hardeneth tXi^mttfngMd
Clay. The nature of the Sun is to cherifh the ^'^<^^"'"s>
Creation, and therefore the Living are refrelhed by ^^^^^*
it, and the Flowers fend forth a good favour, as it
fhines upon them, and the Fruits of the Trees are
ripened ^ yet call forth a dead Carcafe, a thing
without Life, and the fame refledion of the Sua
will caufe it to (link, and putrifie it j yet is not the
Sun faid tl^ereby to be frullrated of its proper effed.
So every Man, .during the Day of his Vrfi;ation, is
ihined upon by the Sun of Righteoufnefs, and ca-
pable of being infiiienced by it, fo as to fend forth
good Fruit, and a good Savour, and to be melted
by it ^ but when he hath finned out his Day, then
the fame Sun hardeneth him, as it doth the Clay,
and makes his Wickednefs more to appear ajid pu-
trifie, and fend forth an evil Savour.
§. XVIII. Laflly • As we truly affirm^ That God ah harve
willethno Man to perifh, and therefore hath given fc^^^^/l^^
to all Grace fiifficient for Salvation ♦, 9^ v;e do noi Salvation
deny, but that in a fpeciai manner, he vvorketh in f/^^'"^
fome, in whom Grace fo prevaileth, that they ne- ■ • '
ceirarily obtain Salvation^ neither doth God fufler
L d. thcn^
152 PROPOSITIONS V. &:VI.
them to relill. For it were abfurd to fay, that
God had not far otherwife extended himfelf to-
wards the Virgin Mary^ and the Apoillc Tad^ than
towards many others : Neither can we affirm, that
God equally loved the Beloved Difciple j^d?/?^, and
'jiid^ui the Traitor^ yet fo far, neverthelefs, as none
vvaiucd fuch a meafure of Grace, by which they
might have been faved ^ all are juflly Inexcufabie.
And alfo, God working in thofc, to whom this
prevalency of Grace is given, doth fo hide himfelf,
to (hue out all Security and Prefumption, that fuch
may be hiuBbled, and the free Grace of God mag-
nified, and all reputed to be of the Free-Gift *, and
nothing from the itrength of Self. Thofe alfo who
pcrijh, when they remember thofe Times of God's
Vititacion towards them, wherein he wreilled v/ith
them by his Light and S^irit^ are forced to confefs ;
that there was a Time, wherein the Door of Mer-
cy was open unto them,, and that they are juflly
Condemned, becaufe they rejeded their own Sal-
vation.
Thus both the Mercy and Juflice of God are
ellabliflied, and the Will and Strength of Man are
brought down and rejected ^ his Condemnation is
made to be of himfelf, and his Salvation only to
depend upon God. Alfo, by thefe Pofitions, two
great Objections, which often are brought againft
this Dodrine, are well folved.
Objed. The firft is deduced from thofe places of Scrip-
ture, wherein God feems precifeiy to have decreed
aud predeftinated fome to Salvation ^ and for tiiat
end, to have ordained certain means, which fall
not out to others ; as in the Calling of Abraham^
Davld^ and others, and in the Converfion oi Faaly
for thefe being numbred among fuch, to whom
this prevalency is given, the Objedion is eafily
looled.
The iecond is drawn from thofc places, wherein
God feems to have ordain'd fbme wicked Perfons
to
to Deilruction ^ and therefore^ to have obdur'd
their Hearts, to force them unto great Sins, ^xi^ Jol to sit
to have raifed them up, that he might fhew in them '"^thn^avd
his Power ^ who, if they be numbered amongll thofe thl^VDe^
Men, whole Day of Viikation is paft over, that/^"^'r/>,
Objedion is alfb folved ^ as will more evidently ^"^^•^'•^^-
appear to any one, that will make a particular ap-
plication of thofe things, which I at this time, for
Brevity's fake, thought meet to pafs over.
§. XIX. Having thus clearly and evidently ftatcd
the Queftion, and opened our Mind and Judgment
in this matter ^ as divers Objedions are hereby pre-
vented, ib will it make our Probation both the
eaiier and the fhorter.
The firll thing to be proved, is, That God hath Prop. L
given to every Ulan a Day or Ti-nie of f^ifitation^ where- Proved,
tn it u poJjihU for him to be faved. If we can prove,
that there is a Day and Time given, in which thofe
niigiit have been faved that actually perilh, the mat-
ter is doiie : For none deny, but thofe that are fa-
ved, have a Day of Vifitation. TJiis then appears. Proof I.
by the Regrets and Complaints which the Spirit
of God, throughout the wjiole Scriptures, makes, ^.^ - ^^^^
evtii to thofe that did perilh;, challenging them, ^myfe,. '^^4
for that they did not accept of, nor clofe with -J^^^^^ ^^/^
God's Viiitation and Offer of Mercy to thcm.'fered iLm.
Thus the Lord exprefles himfelf then firft of all to
Caln^ Gqu. 4. 6", 7. And the Lord faid unto Cain, Why Jnjlatices,
art thoH WfOth f and why is thy count ena/ice fallen ? Jj^'
tho^ do ft wellj jJjalt thoK not be accezted ? Ij then doji
not we II J Jin lieth at the door : This v/as faid to Carn^
before he llcw his Brother Abel^ v/hen the Evil
Seed began to tempt him, and Vv^ork in his Heart ^
we fee how God gave warning to Cain in feaibii^
and in tiie Day of his Viiitation towards him. Ac-
ceptance aiid llemiflion, if he did well: For this--
hUQn'Oga.lioa^ Shalt thoit not be accepted!' imports
an Affirmative, Thoa fmlt be accepted^ if thou dcfl
well. So that, if we may trufl God Alniiglity^ the
Fountain
154 PROPOSITIONS V.&VL
Fountain of all Truth and Equity, it was poflible
in a Day, even for Cain to be accepted. Nei-
ther could God have propofed the doing of Goody
as a condition, if he had not given Cain fuflicient
ilrength, whereby he was capable to do good.
This the Lord himfelf alfo fhews, even that he
2. The Old S^^^ ^ ^^y 0^ Vifitation to the Old World, Gen, 6.
world. 3. And the Lord [aid^ A^fy Spirit Jhall not always firive
in Man ; for fo it ought to be tranflated. This
manifeftly implies, that his Spirit did ftrive with
Man, and doth ftrive with him for a Seafon^
which Seafon expiring, God ceafeth to ftrive with
him, in order to fave him : For the Spirit of
God cannot be faid to ftrive with Man, after the
Day of his Vifitation is expired \ feeing it natu-
turally, and without any reliftance, works its efFeft
then, to wit, continually to Judge and Condemn
him. From this Day of Vifitation^ that God hatl^
given to every one, is it, that he is faid to wait to
CMisicng-le GracioptSj Ilai. 30. 18. And to be Long-fujferingj
^STJg Ex-od.34.6. Numb.14. 18. Pral.8(5. 15. Jer. 15.15.
jraitng t» Here the Prophet Jeremy^ in his Prayer, lays hold
l^n?JaU^ "PO^ ^^^c Long'fitjfering of God \ and in his Expo-
ftulating with God, he fhuts out the Objection of
our Adverilirics, in the 1 8th verfe \ li^y ps my Vain
ferpetml^ and my Wound incurable^ which refiifeth to
he healed ? Wilt thon altogether be unto me as a Lyar^
and 06 Waters that fail i Whereas, according to our
Adverfaries Opinion, the Pain of the moft part of
Men is perpetual, and their Wound altogether in-
curable : Yea, the Offer of the Gofpel, and of , Sal-
vation unto them, is as a Lye, and as Waters that
lail, being never intended to be of any effed: unto
them. The Apoftle Peter faith exprefly, that this
Lnjg'fuffering of God ivaited^ in the days of Noah, for
rhofe of the Old Worlds i Pet. 3. 20. which, being
compared with that of 6"^^/. 6. 3. before-mentioned,
doth futlicieatly hold forth our Propoiition. And
that none may objed, that this L'r/ig-fHJfering^ or
ftriving
ftrlving of the Lordj was not in order to lave them^ j„ order
the fame Apollle faith exprefly, iPet.s- 15. That to fave them
the Long'fujfering of God is to be accounted Salvation ^
and with this Long-fuffering^ a little before in the
9th verfe, he couples. That God is not willing that
my Jhopdd ferijh. Where, taking him to be his
own Interpreter (as he is molt fit) he holdeth forth.
That thofe to whom the Lord is Long-fufferingy
(which he declareth, he was to the Wicked of
the Old World, and is now to all, not willing that
any Jhould perijh) they are to accomt this Long-fiffer-
ing of God to them^ Salvation, Now, how or in what
refped can they account it Salvation^ if there be not
fo much, as a pofTibility oi Salvation conveighed to
them therein ? For it were not Salvation to them,
if they could not be faved by it. In this matter
Teter further refers to the Writings of Paiil^ hold-
ing forth thi5, to have been the Univerfal Doftrinc.
Where it is obfervable, what he adds upon this oc- ^^^^ ^^j^^^,
calion, how there are fome things in PauFi Eplfiles^ i'\ pi"''^ e-
hard to ht underfioodj which the nnfiable and unlearned Ji heunLr-
rvrefi to their own dcfiruBion '^ infinuating plainly thisy?^'?^-
of thofe ExprefTions in Fad's Epiftles, as Rom. 9.
&c. which Ibme unlearned in fpiritual things, did
make to contradid the Truth of God's Long- fuffer ing
towards all^ in which he willeth not any of them
fhould perilh, and in which they all may be faved.
Would to God many had taken more heed than
they have done, to this Advertifement ! That place
of the Apoflle Vaul^ which Veter feems here moffc
particularly to hint at, doth much contribute alfo
to clear the matter, Rom, 2. 4. Defpifefi thou the
Riches of his goodnefs^ and forbearance., and lo?7g-fuffer'^
ing., not knowing that the Goodnefs of God leader h thee to
Repentance!' Paul fpeaketh here to thellnregcnerate,
and to the Wicked, who ( in the following verfe he
faith) Treafure up Wrath unto the Day of Wrath \
and to fuch he commends the Riches of the For-
bearance and Long-fufTering of God j ihewing, that
the
156^ PROPOSITIONS V. &:VL
the tendency of God's Goodnefs leadeth to Re-
pentance. How could it neceflarily tend to iead
them to Repentance ? How could it be called Riches
or Goodnefs to them, if there were not a Time,
wherein they might Repent by it, and come to be
fharers of the Riches exhibited in it ? From all
which, I thus Argue :
Arg. If God plead with the Wicked, from the PofTibi-
lity of their bciiig accepted ; If God's Spirit flrive
God's spirit --^^^ them for a feafon, in order to fave them, who
tbelvickcd, afterwards perifli ^ If he wait to be Gracious unto
them ^ If he be Long-fuffering towards them ^ and
if this Long-fuffering be Salvation to them, while
it endureth \ during which time God willeth them
not to perifli, but exhibiteth to them the Riches of
his Goodnefs and Forbearance, to lead them to
Repentance*, then there is a Day of Viiitation,
wherein fuch might have been, or fome fuch now
may be faved, who have perifhed j and may, if they
Repent not,'pcrifh:
But the Firil is true •, Therefore alfo the Lall.
Proof 11. §. XX^ Secondly \ This appeareth from the Pro-
phet Jfaiah^ 5. 4. What conld I have do?ie more to my
The Vine- i^meyard i For in verfe 2. he faith ;, He hath fenced.
17, iyfoiTght it^j and gathered optt the flones thereof^ and flamed it
forth mid ^jIj fij^ Choicefl Fine : and yet (faith he) when I look-
'^ ' ed it jJ-mdd have bropight forth Gra^es^ it brought forth
Wdd Graces, Wherefore he calleth the Inhabitants
of Jcrptfalem^ and Men of Judahj to Judge betwixt
him and his Vineyard, faying^ Wljat could I have
done more to myVmeyard^ than I have done in it f and
yet (as is fi id) it brc tight forth Wild Graces : Wllich
was applied to many in Jfrael^ who refufed God's
Mercy. The fame Exaniple- is ufed by Chrifl,
A4at. 21.33. Mark 1 2. i . Luke 20. 9. where 'Jeft46
fhews, how to fome a Vineyard was flamed^ and all
things given ncccffary for them, to get them Fruit
to pay or reflore to their Mafter ; and how the
Mailer many times waited to be Merciful to them,
in
d)f (Eniuerfat an& ^anins liifjljt. 157
in. fending Servants after Servants, and paffing by
many Offences, before he determined to deltroy
and caft them out. Flrfi then, this cannot be un-
derltood of the Saints, or of fuch as Repent and
are Saved, for it is laid exprefly. He will Deflroy
^ them. Neither v^'ould the Parable any v^ays have
anfwered the end for which it is alledged, if
thefe Men had not been in a Capacity to have
done Good ^ yea, fnch was their Capacity, that
Chrifl faith m the Prophet, What could I have done
more f So that it is more than manifell, that by
this Parable, repeated in three fnndry Evmgelifis^
Chrifl holds forth his long-Suffering towards Men,
and their Wickednefs, to whom Means of Salva-
tion being afforded, do neverthelefs refift, to their
own Condemnation. To thefe alio are Parallel
thefe Scriptures, ?roz/.i.24,25,2(5. JVr. 18.9,10. Mm.
18.32,33,34. ^^y 13.45.
Lafily J That there is a day of Vifitatlon given Proof ill
to the wicked, wherein they might have been fa-
ved, and which being expired, they are fliut out
from ^Salvation, appears evidently by Chrifl's
Lamentation over Jemfalem^ exprelled in three
fundry places, Matth. 23. 37. Luke 13. 34. & 19.^^,;^?,, j^
41, 42. And when he was come near^ he beheld the.mevuttioon
City^ and wept over it ^ faying^ If thou hadjt knoivn^ ^'^^ J«^"^^-
even thoit^ at leafl. in this thy day^ the things that be-
long to thy Peace j bat now they are hid fro?n thine
Eyes! Than which, nothing can be faid more evi-
dent, to prove our Dodrine. For, Firfl^ he inli-
nuates, that there was a day v/herein the Inhabi-
tants of Jeriifalem might have knov;n thofe things
that belonged to their Peace. Secondly^ That da-
ring that day, he was willing to have gathered
them, even as a Hen gather eth her Chickens. A
familiar Example, yet 'very fignificative in this
cafe^ which fhews, that the offer of Salvation
made unto them, was not in vain on his part,
'but as really, and v/ith as great chearfulnefs and
wiiliiigncfs,
1^8 PROPOSITIONS V. & VL
willingiiefs, as a Hsn gather eth her Chickens, Such
as is the Love and Care of the Hen toward her
Brood, fuch is the Care of Chrift to gather loll
Men and Women, to redeem them out of their
corrupt and degenerate State. Thirdly^ That bc-
caufe they refufed, the things belonging to their
Peace were hid from their Eyes. Why were they
iiid ? Becaufc ye would not fufFer me to gather yon y
ye would not fee thofe things that were good for
yon^ in the fealbn of God's Love towards you^
and therefore now^ that day being expired, ye can"
7iot fee them : And, for a farther Judgment, God
fuffers you to be hardened in Unbelief.
So it is after real offer of Mercy and Salvation
rfw^^fo^n? rejected, that God hardens Men's Hearts, and not
before. Thus that faying is verified. To him that
laath^ (Ihtll be given ^ and from him that hath noty
jJ}all be taken away, even that which he hath. This
may feem a Riddle, yet it is according to this Do-
cl:rine eafily folved. He hath not, becaufe he hath
loft the feafbn of uUng it, and fo to him it is now
TbeoneTa-''^^ nothing ^ for Chrift ufes this Expreflion, Matth,
lent 1PJ6 25. 2(5. upon the occafion of the taking the one
fiiBicient. ^^[^^^^ fi-Qm the froathfd Servant^ and giving it to
him that was diligent \ which Talent was no ways
infufficient of it felf, but of the fame nature with
thofe given to the others ^ and therefore the Lord
had reafon to exaft the Profit of it, proportio-
nably, as well as from the reft : So, 1 fay, it is
after the rejeding of the day of Vilitation, that
the judgment of Obduration is inflidcd upon Men
and Women, as Chrift pronounceth it upon the
^ewsy out of l[a. 6. 9. which all the four Evange-
lifrs make mention of, Matth. 13. 14. Aiark 4. 12.
Luke 8. 10. John 12. 40. And laft of all, the Apo-
llle Panly after lie had made ofter of the Go-
fpel of Salvation to the Jews at Rome^ pronounceth
the liime. Acts 28. 26. after that fome believed
liOt j Well f^ake the Holy Ghoftj by Ifaiah the Prophet,
iinta
jTC ainiuerfal anP Waning nigtit. y^L
unto onr Fathers^ f^y^^^y Go unto this People^ and fay^
hearing ye pall hear^ andjhall not under ft and \ and feeing
ye Jhall fee^ and fljall not perceive. For the Heart of
this People is waxed grofsj and their Ears are dull of
hearings and their Eyes have they clofedj leaft they
fljouldfee with their Eyes^ and hear with their Ears^ and
under ftand with their Hearts^ and fljould be converted^
and I pouldhealthem. So it appears, that God would
have them to fee, but they clofed theh' Eyes \ and
therefore they are juftly hardened. Of this matter
Cyrillus Alexandrinus upon John^ lib. 6, cap.2i . (peaks cyrin. Alex,
well, anfwering to this Objedion. But fome may
fay^ JfChrift he come into the World^ that thofe that
fee may be blinded^ their Blindnefs is not imputed un-
to them ^ but it rather feems that Chrift is the caufe
of their Blindnefs^ who faith^ Hc is come into the
World, that thofe that fee may be blindeci. But
(laich he) they fpeak not Rationally^ who objeH thefe
things unto God^ and are not afraid to call him the
jiuthor of Evil, For^ as the fenfible Sun is carried
upon our Horizon, that it may communicate the Gift
of its Clearnefs unto ally and make its Light ftnne upon
all y bnt if any one clofe his Eye-lids, or willingly turn rhe caufe
^himf elf from the Sun, refufing the benefit of its Eighty <'f^ans re.
he wants its Illumination, and remains in Darknefs, ^arknffsl^
not through defied of the Sun, but through his own the ciofing
fault. So that the true Sun, who came to enlighten " ^^^^'
thofe that fate in Darknefs, and in the Region of the
Jhadow of Death, vifited the Earth, for this caufe,
that he might communicate unto all ^he Gift of Know-
ledge and Grace, and Illuminate (he inward Eyes of
all by a peculiar Splendor : But many rejeB; the Gift of
this Heavenly Light, freely given to them, and have
clofed the Eyes of their Mtnds, leaft fo excellent an
Illumination or Irradiation of the Eternal Light ftould
jhine unto them. It is not then through defeB of the '
true Son, but only through their own Iniquity and
Hardnefs', For, as the "vife Man faith (Wif-
dora 2.) their Wickednefs hath blinded them.
From
i6o PROPOSITIONS V. &• VI.
From all wliich, I thus argue :
The ohfli- If tlicre was a day, wherein the obfliiiate^ Jews
had a^da . ^^S^t have knowii the things that belorio^ ta. their
' Feace-, which, becaufe they rejeded it, w^j hid from
their Eyes -^ If there was a time wherein Chrift
would have gathered them, who becaufe theyre-
fufed, could not be gathered : Then fhch as might
have been Saved, do. kdually Perifh, that flighted 1
the day of God's Vilication tovv^ards them, where-^
^ in they might have been converted and faved :
But the Firft is True : Therefore alfo the Lafl.
p TT §. XXL Secondly^ That which comes in the fe-*
Frovfd. ' ^^^'^^ place to be proved, is. That whereby God of-
fers to 7Vork this Salvcuion^ di^tring the day of every
Mans Fljitation'j -aad that is, That he hath given to
every Man a meafure of faving^ fuffcient^ aiid jii^er^
natwral Grace. This I (hall do, by God's AfTi-
flance, by fo me plain and clear Telfimonies of
the Scripture.
Proof I. ^'"'^fi-i Fi'<^^^ that of "John i. 9. That was the true
Light ^ which i?jHght?icth every Man that cometh i?ito
The Lis,bt the World. This place doth fo clearly favour us,
euiightning that by fouie It is called. The Qnahrs Text'^ for
^^.?L '^"' it doth evidently demonilrate our Aflertion ^ fo'
that it fcarce needs either Confequence or De-
dudion, feeing it felf is a Confequence of two
Propolitio-ns, allerted in the former Verfes, from
which it followeth, as a concluilon, in the very
Terms of our Faith. The Firft of thefe Propo-
rtions is. The Life that is in him^ is the Li^ht of
A<[en : The Second, The Light fjineth in the Dark-
r/efs ^ and from thefe two he inters, and He is the
true Lightj that lighteth every Man that cometh into
the World.
obferv. i. From w^hencc, I do in fhort obferve. That this
- Divine Apollle calls, Chrifl the Light of Men^ and
giveth us this as one of the chief Properties, at
leafl confiderably and elpecially, to be obferved
by usj feeing hereby, as he is the Li^^ot -^ and as
we
fl)C ainft^erfal an6 bailing Eist)t> i^i
we walk with him in that Lights which he com-
municates to us, wc come to have Fellowfhip and
Communion with him ^ as the lame Apollie faith
elfewhere, i John i . 7. Secondly^ That this Light
Jhmetk in Darknefs^ tho' the Darknefs comprehend it
not. Thirdly, That this true Light inlightneth every ^j^^^ ta a
Man that comet h into the World, Where the Apo- cenainvum-
ftle, being direded by God's Spirit, hath carefully IZ t^^
avoided their Captioufnefs, that would have re- Man,
ftrided this to any certain number : Where eve-
ry one is, there is none excluded. Next, Should
they be fo obftinate, as fometimes they are, as
to fay, that this {^every Man"^ is only every one
of the Eled : Thefe words following, every Man
that Cometh into the Worldj would obviate that
Objedion. So that it is plain, there eomes no
Man into the World, whom Chrift hath not en-
lightned in fbme meafure, and in whofe dark Heart
this Light doth not fhine ; tho' the Barknefs com- '
prehend it^ noty yet it iliineth there, and the nature
thereof is to difpel the Darknefs, where Men Unit
not their Eyes upon it. Now for what end thisXr! ,r^^^
Lt^ht IS given, is exprelled verf. 7. where John is Darknefsbe-^
faid to come for a Witnefs^ to bear witnefs to the ^*^* ^'"^^'
Light ^ that all Men through it might believe ^ to wit,
through the Light y // ctCr^t which doth very well
agree with ^arh^^ as being the neareft Antecedent,
tho' moft Tranflators have (to make it fuit
with their own Dodrine ) made it relate to John^
as if all Men were to believe through John, For
which, as there is nothing diredly in the Text,
^ fo it is contrary to the very ftrain of the Context.
For, feeing Chrifl hath lighted every Man with
this Lights Is it not that they may come to believe
through it ? All could not believe through John^
becaufe all Men could not Jcnow of Johns Telli-
mony •, whereas every Man being lighted by this,
may come there-through to believe. John fhined
not in Darknefs-^ but this Light ihineth in the Dark-
M nef:^
162 PROPOSITIONS V. & VL
nefs^ that having difpelled the Darknefs^ it may
produce and beget Faith. AP^? Lafily^ .We muft
believe through that, and become Believers thro"
that, by walking in v^hich, Fellowfhip with God
is known and enjoyed^ but as hath been above-
obferved, it is by walking in this Ught^ that wc
Iiavc this Communion and Fellowihip, not by
walking in John^ which were non-fenfe. So that
this relative «^/ tft/V», mull needs be referr'd to the
Llojjt^ whereof John bears Witnefs, that through
that Lights wherewith Chrifi: hath lighted every
Ma-n^ all Men might come to believe. Seeing then
this Lig^m is tlie Light of Jefus Chrifi, and the
^^^^.^^.^ Z/(^^f, ^through which Men come to believe :i I
sulernatu- chuik it needs not be doubted, but that it is a
^^^i-^-^^i:'^^ Supernatural, Saving, and Sufficient X/>k. If it
ent. Were not Supernatural, it could not be properly
called the Light of Jefus ^ for tho' all things be
his, and of hmi, and from him •, yet thofe things
which are common and peculiar to our Nature,
as being a part of them, we are not faid in fo
fpecial a manner to have from Chi^ift. Moreover,
the Evangelift is holding out to us here the Office
of ChriH" as Mediator ; and the Benefits, which
from him as fuch, do redound unto us.
Secondly^ It cannot be any of the Natural Gifts
oj erv. 2. ^^ Faculties of our Soul, whereby we are faid
here to be enlightned, becaufc this Light is faid
to jhine in the Darhefs^ and cannot be compre-
Thc Dark- Jiended by it. Now, this Darknefs is nO other,
;:#/i is but Man's natural Condition and State ^ in which
r!tT%"T' "3tural State he can eajily comprehend, and doth
andCMdi- comprehend, thofe things that are peculiar and
^^''"' common to hiili, as fuch. That Man in his na-
tural Condition is called Darknefs^ fee Eph. 5. 8.
For yc were fometirnes Darknefs^ but now are ye Li^ht
in the Lord, And in other places, as ABs 16, 18.
Cd. I. 3. \Thef 5. 5. where the Conditio^n of Man
in his natural State, i^ termed Darknefs: There-
' fore,
®E tittitievfal anb ^aufng iligljt. 153
fore, I fay, this Light cannot be any Natural Pro-
perty or Faculty of Man's Soul ^ but a Supernatural
Gift and, Grace of Ghrift.
Thirdly ; It is Sufficient and Saving. ob(cr<r. ^.
Titat which is given,, Thm all Men through It may ^^g^ j^
helievey mufi; necd^ be Saving and Sufficient : That,
by walking in which, Fellowfliip with the Saints,
and the Blood of Chrift, which deanfeth from all
//-^^jspoflelTed, nwfl be Sufficient:
But fuch is the L/G'/zr, ijohni.-j.
. . Therefore, &c,
Moreovev^
That, which w-e are commanded to believe in j Arg. ii
that we hay become the Children of the Light ^ mufc be
a Supernatural, Sufficient and Saving Principle :
But we are commanded to Believe in this Light :
Therefore, &c.
The Frofofition cannot be denied. The Ajfttrnf-
tion is Chrift's own words, Jok; 12.35. While ye
have the Light ^ believe in the Light ^ that ye may be the
Children of the Light,
To this they obje(^. That by [[Light] here^ is under- Obje(?f.
fi^ood Chrifl^s outward Perfon^ in whom he would have
them believe.
That they ought to have believed iii Chrill^ tliat j4nf\v,
iS) that he v/as the ^tffial] that wa<f to come, is
not denied^ but how they evince, that Chiift m- ^vhetker ^
tended r/?^f here, I fee not: Nay, the place it fc If ^^'^p^.^;^
fhews the contrary, by thefe words, While ye have i^as the
the Light \ and by the verfe going before, Walk^ ^'^^^ •
while ye have the Light^ lefi Darknefs come upon you •
Which words import. That when that Lighc, iii
which they were to believe, was removed, thex^
they fhould lofe the Capacity, or Seafon of Be-
lieving. Now, this could not be u nd erflood of
Chriil's P©rfon, elfe the 'Jews might h^ve belicv^
ihjiim V and many did favingly believe in him, as
all Chrillians do at this day, when the Perfon, to
Wit,' his Bodily Preience, or Outward Man, is far
M 2 repSov^^cJ .
1^4 PROPOSITIONS V.gc VI.
removed from them. So that this Light, in which
7be Li'uht they Were commanded to believe, mull be that In«»
notchfrnu ^^^'^' Spiritual Light, that ftiines in their Hearts
oatward for a fcafon, even during the Day of Man's Vilita-
ptrs^j. tion V which, while it continueth to Call, Invite
and Exhort, Men are faid to have it, and may be-
lieve in ir^ but when Men refufe to believe in it,
and rejed it, then it ceafeth to be a Light to fhew
them the Way ; but leaves the fenfe of their Un-
faichfulnefs as a Sting in their Confcience^ which
is a Terror and Darknefs 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 Inch Rebellious
Ones, the Day of the Lord is faid to be Darknefs,
and not Lightj Amos 5. 18.
From whence it appears, that tho'many receive
not the Light, (as many comprehend it not) ne-
verthelefs this Saving Light fhines in all, that it
cyriiiusA- ^^Y f^^c them. Concerning which alfo, Cyrillm
lexindrinus AUxmArinm faith well, and defends Our Principle :
li^lltf. ^^^>^ F^^^ Diligence and Watchfdnefs (faith he) doth
IX- the jipflle John endeavour to jinticipate and Prevent
the vain Thoughts of Men : For there is here a wonder--
fd Method of fublime things, and Overturning of Ob-
jections. He had jufi now called the Son the true
Light, by whom he affirmed^ that every Man corning
into the Worlds wa6 enlightned *, yea^ that he was in
the Worlds and the World was made h^ him. One may
then Objeti^ If the Word of God be the Lightj and if
this Light enlighten the Hearts of Men ^ and fnggefi unto
Men Piety^ and the underflanding of things ^ if he was
always in the World^ and was the Creator or Builder of
the World^ why was he fo long unknown unto the World /
ft feems rather to follow^ becaufe he was unknown to the
Worlds therefore the World was not enlightned by him^
nor he totally Light, Lefi any [Ijould fo obje^y he di-
vinely infers {_And the World knew him notr\ Let not
the World (faith he) avcnfe the Word of God^ and his
Eternal
mination^
Eternal Light j but its own Weaknefs ^ for the Son en^
lightens^ bnt the Creature rejects the Grace that is given
unto ity and abnfeth the Sharpnefs ef Vnderfianding
granted it^ by which it mght have naturally known, God^
and^ as a Prodigal, hath turned its fight to the Crea^
tures^ negleBed to go forward^ and through Launefs and
Negligence^ buried the Illumination, and defpifed this J/^lffj^, /"'
Grace. Which^ that the Difi:lple of Paul might not de^ but Man
he was commanded to Watch : Therefore it is to be ^^Jglj^^„ce
imputed to their Wickednefs^ who are Illuminated^ and buries lU^
not unto the Light, For as albeit the Sun rifeth upon ^H-, """"^"''"
yet he that is blind receiveth no benefit thereby j none
thence can jufily accufe the brightnefs of thp Sun^ but
jpill afcribe the caufe of not feeing^ to the Blindnefs : So
J jfidge^ it is to be underfiood of the Only Begotten Son
of God '^ for he is the true Light j and fendeth forth his
Brightrtefs upon all ^ but the God of this Worlds as Paul
faith J hath blinded the Minds of thofe that believe not^
2 Cor. 4. 4. that the Light of the Gofpel Jhine not unto
them. We fay then^ that Darknefs is come upon Men^
not becaufe they are altogether deprived of Light ^ for
Nature retaineph ftill the firength of Vnderfianding di^
vinely given if^ ^ut becaufe Man is dultd by an evil habit ^
and become worfe^ and hath made the Meafure of Grace
in fame refpeB to languiflu lyioen therefore the like be-
fads to Man^ the Plalmift ;/<//y prays^ f^y^^i-) ^P^^l^
mine Eyes, that I may behold the woriderwl things
of thy Law. For the Law was given^ that this Light
might be kindled in U4 ^ the Blearednefs of the Eyes of
our Minds being wiped away^ and the Blindnefs being
removed^ which detained ns in oar former Ignorance,
^y thefe words then^ the World is accufed ds Vngrateful
and Vnfenfible^ not knowing its Author^ nor bringing
forth the good Fruit of the Illuminatiqii ^ that it may
now feem to be faid truly of ally which was of Old faid
by the Prophet of the ]cws'^ lexpeEled^ that it fhouldhave
brought forth Grapes^ but it brought forth wild Grapes,
For the good Fruit of the llli'.mination was the knowledge
of the Only Begotten^ as a Chfier haryging from a Fruitful
Branchy &c. M 3 *" Froii^
166 PROPOSITIONS V. <Sc VL
From which it appears, CynlUis believed, that a
^'alkrai^G'f ^^'^^^^^ Illitmirjatiozi vvas givcu uiito all. For as to
what he fpeaks of Nature, he underftands it not
of the common Nature of Man by it felf ^ but of
that Nature, which hath the flrength of Under-
flanding dlvlriely given it : For he underftands this
Vniverfd lllHmmation to be of the fame kind with
that Grace^ of which Pad makes mention to Tlmo^
thy J faying ^ NegUEi not the Grace that uf m thee,
Nqvv, it is not to be believed, that Cyrillm was fo
ignorant, as to judge that Grace to have been fome
Natural Gift.
Proof il. §. XXII. That this Saving Light and Seed, or a
Meafure of it is given to all ^ Chrilt telleth ex-
Theseed o/prelly, in the Parable of the Sower, Mat. 1 3. from
t'^fu "^^^^^ ^^' ^^'^ 4. and Luke 8. it. he faith. That
feveraiforti this S^ed^ lown in thofe feveral forts of Grounds,
titZTdt''^'^ the.l'F(7r^ of the Kingdom, which the Apollle calls
fiinaioiu- the Vi^ord of faith -y Rom. 10. 8. James i. 21. 0 hoy©-
ty-^vjO-j^ the Imflci/ned^ Ingrafted Word, which is able
to five the Soul ^ the words themfelves declare^
tliat it is that wliich is Saving, in the nature of
it ; for in the good Ground it frudified abua-.
^antly.
I.ct us then obferve. That this Seed of the King-
dom, this Saving, Supernatural, and Sufficient IVordj
was really fown in the Stony, Thorny Ground, and
by thcWay-lKie,wh.ere it did not profit, but became
ufelefs, as to thefe Grounds : It was, I fay, the
iame Seed, that was fown in the good Groimd. It
is then the fear of Perfecution, and deceitfulnefs
of Riches (as Chrill himfclf interpreteth the Pa-
rable ) which hindereth this Seed to grow in the
Hearts of many : Not but that, in its own nature,
ic is fuflicicnt; being the fame with that which
grovveUi up and profpereth in the Hearts of thofe
who receive it. So that, tho' All are not favcd by
it, yet there is a Seed of Salvation planted arid
ipwn in the Hearts of j4ll by God? which would
grow
iSDf (Lmtuetfal anb feauxng Wglit 157
grow up, and redeem the Soul, if it were not
choked and hindered. Concerning this Parable,
ViEior Antiochenm (on Mark 4. as he is cited by
F'ojfias^ m his Pelapan Hlfiory^ Book?.) faith, That
Onr Lord Chrift hath liberally [own the Divine Seed of
the Word^ and propofed it to All^ without ReffeB of
Terfons ^ and ai he that foweth^ diftin£^mjheth not be-
twixt GroHnd and Ground^ bat fimfly aifieth in the
Seed-y without diftinBion ^ fo our Saviour hath offered the
food of the Divine Word^ fofar as was his part ^ aUho^ he
was not ignorant what would become of many. Laflly",
He fo behaved himfelf as he might juflly fay^ What
JJjould I have done^ that I have not done ^ And to
this anfwereth the Parable of the Talents^ Mat, 25.
he that had two Talents was accepted, as well as he
that had five^ becaufe he ufed them to his iMafter's
profit : And he that had one^ might have done fo \
his Talent was of the lame nature with the reft, it
was as capable to have propor cionably brought forth
its interefb, as the reft. And fo, tho' there be not
a like proportion of Grace given to All^ to feme
five Talents^ to fome two Talent s^ and to fome hut
one Talent'^ yet there is given to All, that wliich is
fufficient^ and no more is required, than accord-
ing to that which is given : For unto whomfoever
much is given^ from him jJjall much be rcfiircd^ Luke
12.48. He that had the two Talents^ was accepted
for giving four^ nothing lefs than he that gave the-
ten: So fhould healfo tii^t gave the one^ if he hnd
given two'^ and no doubt, one wzs capable to have
produced two^ as well as fve to have produced /r;/,
or two four,
§. XXIII. Thirdly^ This Saving, Spiritual Light, Pi-ooflll
is the Gofpel^ which the Apoflle faith exprefly, is
preached In every Creature under Heaven \ even that rheVpy.th
very Gofpel^^ whereof Paul was made a Minifcr^ Col. i . % p^!^;^
23. For tm Gofpel is not a mcer Declaration of G^^^oe'adi.
good things, being the Power of God unto S:iivation^ In^ZVn-
to all thofc that believe^ Rom. i,\6, Thoi" the out- f.'/rLVuVJr.
M 4 weird
i6S PROPOSITIONS V.&VL
ward Declaration of the Gofpel be taken fomc-
times for the Gofpel j yet it is but Figuratively,
and by a Metonymy. For, to fpeak properly, the
Gofpel is this Inward Power and Life^which preach-
eth Glad Tidings in the Hearts of all Men, offering
Salvation unto them, and feeking to Redeem them
from their Iniquities ^ and therefore it is faid to be
preached Jn every Creature mder Heaven: Whereas
there are many Thoufands of Men and Women, to
whom the outward Golpel was never preached.
Therefore the Apoille Tad^ Rom. i. where he
laith, The Gofpel is the Power of God unto Salvation^
adds, That therein is revealed the Righteonfnef of God
from Faith to Faith ^ and alfb the Wrath of God again fl
fuch as hold the Truth of God in mrighteoufnefs: For this
reafbn (faith he) hecaufe that which may he known of God
is manifefi in them ^ for God hath fliewed it nnto them.
Now, that which may be known of God, is known
by the Gofpel, which was manifeft in them. For
thofe, of whom the Apoftle fpeaks, had lio out-
ward Gofpel preached unto them ; fo that it was
by the inward Manifeltation of the Knowledge of
God in themy which is indeed the Gofpel preached
ia Man, that the Righteoptfnefs of God is revealed from
Faith to Faith ^ that is, it reveals to the Soul that
which is Jufl, Good and Righteous ^ and that, as
the Soul receiveth it, and believes, Righteoufiaels
comes more and more to be revealed, from one
degree of Faith to another. For tho' (as the fol-
lowing verfe faith ) the outward Creation declares
the Power of God •, yet that which may be known of
him^ 16 manifefr within : By which Inward Manife-
ftation, we are made capable to fee and difcern
the Eternal Power and Godhead in the outw..ai'd
Creation \ fo, were it not for this Inward Principle,
wc could no more underftand the invifible things
of God, by the outward vifible Creation, than a
Blind Man can fee and difcern the variety of Shapes
and Colours, or judge of the Beauty of the outward
Creationi
ff)C aunturtfal auD feiamng ntgljt. 169
Creation. Therefore he faith, Firft, That which
may he known of God^ is manifeft in them \ and in and
by that, they may read and underftand the Power
and Godhead in thofe things, that are. outward and
vifible. And tho' any might pretend, that the out-
ward Creation doth, of itfelf, 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 fuch a Knowledge avail, if it did
not alio communicate to me what the Will of God
is, and how I fhall do that which is acceptable to
him ? For the outward Creation, tho' it may be- r^^ outward
get a Perfwafion, that there is fome Eternal Power ^^y'lTget a
or Virtue, by which the World hath had its be- rerfwafion.
ginning j yet it doth not tell me, nor doth it in- '^J^^^^f^i
form me, of that which is Juft, Holy and Righte- pomr Jr
ous, how I fliall be delivered from my Temptati- ^'■'"^"^•
ons and Evil Affedions, and come unto Righteouf-
nefs: That mud be from fome inward Manifella-
tion in my Heart. Whereas thofe Gentiles^ of whom
theApoille Ipeaks, knew by that inward Law^ and
Manifeflation of the Knowledge of God in them,
to diflinguifli betwixt Good and Evil, as ia the
next Chapter appears, of which we fhall fpeak
hereafter. The Prophet Micah^ fpeaking of Man
'indefinitely, or in general, declares this, Mic, 6. 8.
He hath Jhewed thee^ 0 Man^ what is good, Ai^d
what doth the Lord require of thee^ but to do Juftlyy
And to love Mercy ^ and to walk Hnmhly with thy God ?
He doth not fay, God requires, till he hath firft af^
fured, that he hath fhe wed unto them. Now, be-
caufe this is fhewed unto All Men, and manifeft
in them ^ therefore faith the Apoftle, is the Wrath
vf God revealed again fl them^ for that they hold the
' Truth in Vnr.ighteoufnefs '^ that is, the Meafure of
Truth, the Light, the Seed, the Grace /« them-^ for
that they hide the Tahnt in the Earth ^ that is, in tiie
earthly and unrighteous part in their Hearts, and ,
fuiTer it not to bring forth Fruit, but to be choked
with
T70 PROPOSITIONS V. & VI.
with the fenfual Gares of this Life, the Fear of Re-
proach, and the Deceitfuinefs of Riches ^ as by the
Parables above-mentioned doth appear. But the
Apoflle Taitl opens and illuftrates this matter yet
more, Rom, \o. where he declares, That the Wordy
which he preached^ (now the Word, which he preach-
ed, and the Goipel which he preached, and where-
of he was aMinifter, is one and the lame) is notfa¥'
ojf^ bnt niffhy in the Hearty And in the Month \ which
done, he frameth as it were the Objcdion of our
Adverfaries, in the \/\th and 15?^ vtrfes ^ How ^1 all
they believe in him^ of whom they have not heard ? And
how JJjall they hear without a Treacher r This he anfwers
in the 1 2th verfe^ faying ; But (I fay) have they not
heard ^ Tes verily ^ their found went into all the
The Divine ^^^^^f ^''^^ ^^^^^ words linto the ends of the World ^
Treacher " inlinuaciug, that this Divine Preacher hath founded
lhh)Z'th ^^^ ^^^^ ^^^'^ ^^^ Hearts of all Men ^ for of the Om-
founded in Ward ylpoftles^ that faying was not true, neither
^Hlamof"^ then, nor many hundred years after; yea, for ought
au Men. wc kuovv, there may be yet great and fpacious Na-
tions and Kingdoms, that never have lieard of Chrifi
ijor his Apoftles^ as outwardly. This Inward and
Powerful Word ofGod^ is yet more fully defcribed in
the Epiflle to the Hebrews^ C.4.V. 1 2, 1 3. For the Word
of God is quick and powerful^ and ^^ar per than any two ^
edged Sword^ piercing even to the dividing afnnder of
Sod and Spirit^ and of the Joynts and Marrow^ and is
a Difcerner of the Thoughts and Intents of the Heart,
The Virtues of this Spiritual Word are here enu-
merated : It is Quic\^ becaufe it fearches and tries the
Hearts of All ; no Man's Heart is exempt from it \
for the Apoftle gives this reafon of its being fb, in
^Z\u ^^'^ following verfe; But all things are naked^ and
thtn^% are opened unto the Eyes of him^ with whom we have to do:
puuusej . J^,>^^ there is not any Creature that is not manifefi in
his fight, Tho' this ultimately and mediately be
referred to God, yet nearly and immediately it re-
lates* to the Word or Light j which, as hath been be-
fore
fore proved, is in the Hearts of allj elfe it had been
improper to have brought it in here. The Apo-
Itle fhews how every Intent and Thought of the Heart ^oughtL^
is difcerned by the Word of God^ becaufe all things inttntofthe
are naked before God \ which imports nothing elfe, ^^^'^^^^
but it is in and by this Word, whereby God fees
and difcerns Man's Thoughts \ and fo mull needs
be in al] Men, becaufe the Apoltle faith. There is no
Creature that is not manifefl in his fight. This then
is that faithful Witnefs and Meffenger of God, that rht Faith-
bears vvitnefs for God, and for his Righteoufnefsf"^^^^^"^^^-
in the Hearts of all Men : For he hath not left Man
wlthptr a Witnefs^ Ads 14. 17. and he is faid to 'be
given for a Witnefs to the Feofle^ Ifai. 55.4. And
as this Word beareth witnefs for God, fo it is
not placed m Men, only to condemn them:
i?or as he is given for a Witnefs^ fo faith the Pro-
phet, He is £iven for a Leader and a Commander, ^ ^^der
The Light ts given^ that all through tt may believe^ mander.
John I. 7. For Faith cometh by Hearings and Hearing
by tins Word ^of God\ which is placed in Mans ^
Htart, both to be a Witnefs for God, and to be a
Means to bring Man to God, through Faith and
Repentance : It is therefore Powerfid^ that it may
divide betwixt the Sowl and the Spirit: It is like
a Two-edged Swordj that it may cut offlniquity from Atm-edged
him, and feparate betwixt the Precious and the '^""^'■'^•
Vile^ and becaufe Man's Heart is cold and hard,
like Iron naturally, therefore hath God placed this
Word in him^ which is faid to be like a Fire^ and a Fire and
like a Hammer^ Jer. 23. 29. that like as by the ^ hammer^
Iieat of the Fire, the Iron (of its own nature cold)
is warm'd, and by the ftrength of the Hammer, is
foftned and framed, according to the mind of the
Worker : So the cold and hard Heart of Man is,
by the Virtue and Powerfulnefs of this Word of
God, w^^r and in the Heart, as it relifts not, warm-
ed and foftned, and receiveth a Heavenly and Cce-
kftiai ImpreiFion and Image. The moit part of
the
172 PROPOSITIONS V.&VL
the Fathers have fpoken at large, touching this
Wordy Seedy Lights and faving Foicej calling all untQ
Salvation, and able to fave.
clem. Alex. Clemens Alexandrine faith, lib. 2. Stromat. The
Divine Word bath cried^ calling ally knowing well thofe
that will not obey ^ and yety becaufe it is in our powd-
ery either to obeyy or not to obey^ that none may have
a pretext of Ignorancey it hath made a righteous Call,
and recjuireth but that which is according to the abi^
lity andfirength of every one. The felf-lame, in his
Warning to the Gentiles. Fory as (faith he) that
Hiavenly Ambaffador of the Lordy The Grace of
God, that brings Salvation, hath appeared unto
all, (^c. This is ^ the new Songy comingy and mani"
feflation of the W&rdy which now Jhews it felf in us^
which was in the beginningy and was firfi of all. And
again. Hear therefore y ye that are a- far offy hear ye
who are near *, the Word is hid from noney the Light is
common to ally and jhineth to all. There is no Dark'
nefs in the Word ^ let us haft en to Salvation y to th^
jhe Gather- New Birthy that We being many^ may be gathered into
ir,^ unto the ^^^ O^?^ alonc Love, Ibid, he faith, fhat there is
one ann ^' ^ ^ , i r i •
:>>ne Line, inpcjed into ally but principally into thoje that are tram^
ed tip in Dociriney a certain Divine Influence, rl;
d^oppoiA 0s7it. And again, he fpeaks concerning the
innate Wunefsy worthy of beliefy which of it felf doth
plainly chufe that which is mofi honefi. And again,
he faith. That it is not impojftble to come nnto the
Truth y and lay hold of ity feeing it is mofi near to HSy
in our own HoufeSy as the mofi wife Mofes declarethy
living in three parts of «/, viz. in our Hands y in our.
A'foiuhy and in our Heart 'y thisy faith he, is a mofi
true Badge of the Truth y which is alfo fulfilled in three
thingSy namely, in Counfely in Atliony in Speaking,
And again he faith alfo unto the unbelieving Na-
tions y Receive Qorifiy receive Lighty receive Sighty to
^ll^Td. ^^^ ^^^ ^^^^^ maffi rightly know both God and Man.
The Word that hath inlightned usy is more pleafant than
Gold^ and the Stone of great Faluc, And again, he
faith,
The InVj9,ht
nmg
flDf aittiiiertal and Waning Ufaftt 173
- " ■ ' " *^ ■■■ ,.,..•
faith, Let hs receive the Ligloty that we rnay receive
God J let HS receive the Light^ that we may be the
Scholars of the Lord, And again he feitk to thoie
Infidel Nations, 77?^ Heavenly Spirit helpeth thee to
re/ifi and flee Pleafure. Again, lib. Strom, 5. (he
laith ) God forbid that Man be not a fartaier of Di^
"vine Acquaintance^ ^^Ai ivvoiaft who in Genefis is
faklto be a partaker of Infpiration, And Pad, lib, i.
cnp, 3. There is (laith he) fome lovely and fome de^
firable thing in Man^ which is called^ the in-breathing
ofGod^ ffMpvfftilMtQi'S, The fame Man, lib, 10, Strom»
diredeth Men unto the Light and Water in them-
felves, who have the Eye of the Soul darkned or
dimmed through Evil up-bringhg and Learning-
Let them enter in unto their own Domefiick Lights
or unto the Lights which is in their own Houfe,
*rfof T& oiKuoy(paf^aJ'il^iT6)9 unto thcTrnthj which ma-
nifells accurately and clearly thefe things,that have
been written.
Jftftin Martyr^ in his firfl: Apology faith. That the juft. Mar-
Word^ which was^ and is^ is in all ^ even that very ^y*"*
fame Word^ which through the Prophets^ foretold things
to come.
The Writer of the Calling of the Gentiles^ faith, Aath.dc roc.
lib, I. cap, 2. We believe according to the fame (viz. ^"^*
Scripture) and mofi Religionjly confefsj that God was
never wanting in care to the generality of Men : Wbo^
altho* he did lead by particular Lejfonsj a People ga»
thered to himfelf unto Godlinefs ♦, yet he with-drew
from no Nation of Men^ the Gifts of his own Goodnefs^
that they might be convinced that they had received
the Words of the Prophets^ and Legal Commands^ in
Servile s and Teftimonies of the firfl Principles, Cap. 7.
he faith, That he believes^ that the help of Grace hath
been wholly with-drawn from no Man. Lib. cap. r.
Becaufe^ albeit Salvation is far from Sinners^ yet there
is nothing void of the Prefence and l^irtne of his Sal-
vation. Cap. 2. But feeing none of that People^ over
whom was fet both the DoH^rines^ were juftifcd^ but
through
174 PROPOSITIONS V.&VL
through Grace^ by the Spirit of Faith -^ who can que^
ftlon^^ but that they^ who of what foe ver Nation^ in
whAtfoever times^ could pleafe Godj were ordered by
the Spirit of the Grace of Gjdj whlch^ albeit in
fore-time^ it was more f paring and hid^ yet denied
it felf to no Ages ^ being in Virtue one^ in OHamity
different^ in Counfel unchangeable^ in Operation nmlti^
farioiis.
Prop.III. §. XXIV. The third Propofition which onghc
Troved. to be provcd, is, That it is by this Light ^ Seedy or^
Grace^ that God works the Salvation of all Men \ and
many come to partake of the Benefit of Chrifi^s Bcathy
Cjod'sSaiva- and Salvation pnrchafed by him. By the inward and
r/o«wrought effedtual Operations of which, as many Heathens
maii^'^ ^have come to be partakers of the Promifes, who
Were not of the Seed of Abraham after the Flelh ^
fo may fome now, to whom God hath rendred the
knowljpdge of the Hiflory impoffible, come to be
favcd by Chrift. Having ah*eady proved, that
Chrift hath died for All'^ that there is a Bay of T^-
fitation given to All^ during which Salvation is pof^
fible to them ^ and that God hath adually given
a Meafure of Saving Grace and Light unco^ Ally
preached the Gofpel to and in them, and placed
the Word of Faith in their Hearts^ the matter of
this Propofition may feem to be proved. Yet lliall
I a little ( for the farther fatisfaftion of all, who
defire to know the Truth, and hold it as it is in
Jcfus) prove this from two or three clear Scrip-
ture-Tellimonies, and remove the moil common,
as well as the more ftrong Objedions ufually brought
againfl it.
r Part. Our Theam then hath two parts ^ Firft, That
thofe that have the Gofpel^ and Chrifi outwardly preach-^
ed Hfjto them^ ^re not faved^ but by the working of
the Grace and Light in their ticarts. ,
A Part. Secondly, That by the Working dnd Operation of
thisy many have bcen^ and fome may be faved^ towhoni
the Gofpel hath never been outwardly Preached^ and
g)f mnimtttH anO Waning ntgflt. 175
who are utterly ii^norofit of the outXQard Hiftory ef
Chrift.
As to the firfl:, tho' it be granted by moft, i Part,
yet becaiile its more in Words than Deeds (the ^'■^*^''-
more full difcufling of which, will fall in, in the
next Propofition, concerning Jnftification ) I fhall
prdve it m few words. And firilfrom the words
of Chrift to Nicvdempts^ John 3. 3. Verily^ verily^
1 fay unto thee^ Exceft a Man he horn again^ he can-
not fee the Kingdom of God. Now this Birth com- rhe New
eth not by the outward preaching of the Gofpel, ^^^^^^ ( ^^^
or Knowledge of Chrift, or Hiftorical Faith in onfTometh
him y feeing many have that, and firmly believe "^^ h the
it, who are never thus renewed. The Apoftle TZt'ifd^e
Paid alio goes fo far, while he commends the ne- ^/ cbr//?.
celTity and excellency of this New Great ion ^ as in
a certain refpecl, to lay afide the outward Know-
ledge of Chrift, or the Knowledge of him after
the Flefh, in thefe words, 2 Gor, 5. i5, 17. Where-
fore henceforth know we no Man after the Ftejh ; yea^
tho* we have known Ghrijl after the FlejJjj yet now
henceforth know we him no more.- Therefore if any
Man he in Ghrifi^ he is a New Greature^ old thi^igs
are gaffed away^ behold all things are become new.
Whence it manifeftly appears, that he makes the
Knowledge of Chrift after the Flefn, but, as it
were, the Rudiments which young Children learn ^
which after they are become better Scholars, are
of lefs ufe to them j i)ecaure they have, and poflcfs
the very fubftance of thofe firft Precepts in. their
Minds. As all Companions halt in feme part, fo
Ihall I not affirm this to hold in every re{i3ed;
yet fo far will this hold, that as thofe, that go no
farther than the Rudiments, are never to be ac-
counted Learned ^ and as they grow beyond thefe
things, fo they have lefs ufe of them *, evenfo fuch,
as go no farther than the outward Knowledge of
Chrift, fhall never inherit the Kingdom of Hea-
ven- But fuch as come to know this New Birth^
to
17(5 PROPOSITIONS V. &VL
to be in Chrilt indeed, to be a New Creature^ to have
Old things pafi axvay^ and all things become New^ may
fafely lay with the Apoflle, Thai' we have known
Grrift after the Flejhy yet now henceforth know we him
x- .K ,u no more. Now this New Creatttre proceeds from
ivork of the work of this Light and Grace m the Heart :
o^aceZte ^^ ^^ ^^^^ Wotd, which we ipeak of, that is fharp
ijeaft. and piercing, that implanted Word^ able to fave
tlie Soul, by which this Birth is begotten \ and
therefore Chrifl: hath purchafed unto us this Holy
Seed, that thereby this Birth might be brought
forth in us^ which is therefore alfo called, The ma^
nifefiation of the Spirit^ given to every one to fretfit
wnhall ^ for it is written, that by One Spirit we are
all Bapti2i£d into one Body. And the Apollle Teter
alio afcriheth this Birth to the Seed and Word of
God, which we have fo much declared of, faying,
I Pet. I. 23. Being Born again not of Corruptible Seed^
bnt of Incorruptible^ by the Word of God^ which liveth
and abideth for ever. Tho' then this Seed be fmall
in its Appearance, fo that Chrift compares it to
a Grain of Jlduf^ard-Seed^ which is the leaft of all Seeds j
Matth. 13. 31, 32. and that it be hid in the eartlv
ly part of Man's Heart: yet therein is Life and
Salvation towards the Sons of Men wrap'dupy
which conies to be revealed, as they give way to
the King' it. And in this Seed, in the Hearts of all Men,
iTin'^tb?''^ is the Kingdom of God^ as in Capacity to be pro-
seed, in the duccd, or rather exhibited, according as it re-
"u^^ln^ ceives depth, is nouriflied and not choaked : Hence
Chrift faith, that the Kingdom of God was in the
very Pharifees^ Luke 17. 2c, 21. who did oppofe
and refill him, and were jultly accounted as Ser-
pents^ and a Generation of P'ipers. Now the King-
dom of God could be no other ways in them, than
in a Seed^ even as the Thirty-fold and the Hundred-
fold i'?* wrapt up in a fmall Seed, lying in a barren
Ground, which fprings not forth becaufc it wants
Nourilhmcnt : And as the whole Body of a great
Tree
a)f tiintierfai anP fe^amng i^igtjt. 177-
Tree is wrap'd up potentially ia the Seed of the
Tree, and fb is brought forth in due feaion ^ and
as the Capacity of a iMan or Woman is not only
in a Child, but even in the very Embryo ^ even
fo th e Kingdom of Jefiu Chrift^ yea Jefus Clrnft h i m fcl f,
Chrifl within^ who is the Hofe of Glory ^ and beconicth
Wlfddm^ Right eonfnefs^ SanEhification and Redemption^
is in every Man and Woman's Heart, ia that little
Incorruptible Seed^ ready to be brought forth, as it
is cherifhed and received in the Love of it. For
there can be no Men worfe, than thofc Rebellious
and Unbelieving Fharifees were^ and yet this
Kingdom was thus within them^ and they were di-
reded to look for it there : So it is neither lo hercj
nor lo there^ in this or tlijp other Obfervation, that
this is known ^ but as this Seed of God in the
Heart is minded and entertained. And certainly
hence it is (even becaufe this Light, Seed and
Grace, that appears in the Heart of Man, is fo
little regarded, andfo much over- looked) that fo
few know Chrift brought forth in them. The one caivlnifts,
fort, to wit, the Cdvinlfts^ they look upon Grace j^^Pj^^'^ ^;'^
as an irrefillible Power, and therefore negleci and sociniansEr-
defpife this Eternal Seed of the Kingdom in their J^^^^'^^^'^''"^"
Hearts, as a lov/, infufficient ufelefs thing, as to Lis}ot to bf
their Salvation. On the other hand, the Papifls^ sawnp,.
Ar minims and Socinians^ they go about to fet up
their natural Power and Will, with one confent,
denying that this little Seed, this fm.all Appea-
rance of the Light, is that Supernatural Saving
Grace of God given to every Man, to fave him.
And fo upon them is verified that faying of the
Lord Jefus Chrilt, This is the Condem-nati,on of the
Worlds that Light is come into the Worlds but Men
love Darhiefs rather than Light ^ the reafon is ad-
ded, becaufe their Deeds Oi-e Evil, All confefs they
feel this, but they will not Irave it -to be of that
Virtue. Some will have it to be Reafon •, fome a
Natural Corfcience *, fome certain RcUqiies. cf God's
N Jmao-e.
178 PROPOSITIONS V.&VI.
Image^ that remained in Adam. So Chrifl, as he
meL with Oppoiicion from all kinds of Profeflbrs
The Mean- in his Outwai'd Appcarancc, fo doth he now in.
afrisv^ Ap'^^^ Inward. It was the meannefs of his Outward
fearance in Man that made many defpife him, faying, Is not
ihe Fiejh. ^j^^ ^j^^ g^^ ^j- ^y^ Carpenter ? Are not his Brethren
and S'LJhrs among us? Is not r/?^ ^ Galilean ? And
came there ever a Prophet out <?/ Galilee? And fuch
like Reafonings. For they expc^fted an outward
Deliverer, who as a Prince, Ihould deliver them
with great eafe from their Enemies •, and not fuch
a 9?t(nal) as fhould be crucified Shamefully, and
as it were lead them into many Sorrows, Trou-
bles and Afflidions. So the meannefs of this Ap-
pearance makes the Crafty JefnitSy the pretend-
ed rational Socinians^ and the learried Arminians^
over-look it^ dellring rather fomeching, that they
might exercife their Subtiky, Rcafon and Learn-
ing about, and ufe the Liberty of their own
Wills. And the fecure G?/'i//wy?/, they w^ould' have
a Chrifl to Save them without any Trouble, to
Deflroy all their Enemies for them, without them,
and nothing or little within^ and in the mean
while be at eafe to live in their Sins fecure.
Whence, when all is well examined, tlie caufe is
The 7iature P^'^^-^> ^^ ^^ Becaitfe their Deeds are Evil^ that with
oftbciigkt' one confent they reject this Light : For it checks
the Wifeil of them all, and the Learnedit of them'
all in fecrct, it reproves them ; neither can all
their Logick filence it, nor can the fecurefl a-
mong them flop its Voice from crying, and re-
proving them within, for all their confidence in
the outward Knowledge of Chrilt, or of what he
hath fuffered outwardly for them. For, as hath
been often fiid, in a Day it ftrives with ally xvrefiles
with ally and it's the Unmortificd Nature, the firit
Nature, the old Adam^ yet alive in the Wifeil, in
r.he Lea rued fl, in the niofl: Zealous for the out-
ward Knowledge of Chrifl-, that denies this, that
dcfpifes
€)f ainlnetfat anP Waning Etg6t> r 79
defpifes it, that fliuts it out, to their own Con-
demnation. They come all under this defcripti-
on, Every one that doth Evil^ hateth the Light ^ 7ielther
Cometh to the Light^ leafi his Deeds jhould he refroved^
John 3. 20. So that it may be faid now, and we
can lay, from a true and certain Experience, as
it was of old, PfaL 1 18. 22. Matth, 21. 42. Mark
12. 10. Luke 20. 17. A5ts ^, II. The Stone whifh
the Builders^ of all kinds^ have reje^ed^ the farn^ is
hecome nnto m the Head of the Corner. Glory to
God for ever ! who ha,th chofeij us a firft-Fryit$
to himfeif in this Day, wherein he is arifeii to
plead with the Nations ^ and therefore hath ftnc
_ us forth to Preach this Everlailing Gofpel uuto
All, Chrift nigh to All, the Light in All, the Seed
Sown in the Hearts of Al), that Men may comg
and apply their Minds to it. And we rejoice, th^t
we have been made to lay down our Wifdom'aad
Learning ( fuch of us, as have had fome of it )
and our carnal Reafoning, to Learn of Jefus , a<ad
ilt down at the Feet of Jefus in our Hearts, and
hear hhn, who ther.e makes all things manifell, and
reproves all things by his Light, £p/7. 5, 13. For ^^ ^.
many are Wife and Learned in the Notion, mandiearne4
the Letter of the Scripture, as the Pharifees w^ere, J^^ ^^^^jt
and can fpeak much o*f Chrifl, and plead ftrongly ^iofc^yf,
againfl Infidels^ Inrks and Jews^ and it may be al-
io againfl fom*e Herefies ; who in the me^n time
are Crucifying Chrifl in the fmall Appearance pf
his Seed m then' Hearts. Q ! better wer<2 it to
be ftripp'd naked of all, to account it as Drofs
and Dung, and become a Fool for Chriil's iake^
thus knowing him to Teach thee in thy Hear^,
ft as thou may'ft witnefs him raifed ther^, fee}
the Virtue of his Grofs there, and fay with ^Ke
Apoftie, I glory in nothings fave in the Crofs ofCioriJf^
wherehy I am crucifisd to the World^ and the IVorld imps
me. Tliis is better thgn to write Thoufands ^t
C^amie^carieSn and tp preach many S,$np.oi;s.
W 2 ' h^.
8o PROPOSITIONS V. & VI.
And ic is thus to preach Chriil, and dked People
None srefd' to his purc Light in the Heart, that God hath
Knowildge^ ralfcd US up, and for which the wife Men of this
of the Hifto- World account us Fools ^ becaufe by the Opera-
\he oteT%- ^^°^ ^^ 5^i^ ^^^^^ ^f Ch^^^ i^ ^^^ Hearts, we
«;« of the have denied our own Wifdom and Wills in many
cjbf/v? if the ^^^"gs^ ^^'^ hav^ forfaken the vain Worlhips, Fa-
Myfiery. ihions and Gufloms of this World. For thefe di-
vers GentHries the World hath been full of a dry,
fruitlefs and barren Knowledge of Chrill, feeding
upon the Husk, and neglefting the Kernel ^ fol-
lowing after the Shadow, but Strangers to the
Subflance. Hence the Devil matters not how
much of that Knowledge abounds ^ provided, he
can but poflefs the Heart, and rule in the Will,
crucifie the Appearance of Chrift there, and fo
keep the Seed of the Kingdom from taking Root.
For he has led them abroad, lo herej and b there^
iZT^out- ^^^ ^^^^ ^^^^ ^^^^^ wrellle in a falfe Zeal, fo
LTrf o6//r- iTiuch one againil another, contending for this
^f^^^^^^^,^"^ outward Obfervation, and for the other out-
warn Obfervation, feeking Cliriil in this and
the other external Thing, as in Bread and Wme:,
contenduig one with another how he is there,
while fome will have him to be prefent therein
this way, and ibme the other way •, and fome in
Scriptures, in Books, in Societies, and Pilgrima-
ges, and Merits. But fome confiding in an exter-
nal barren Faith, think all is well, if they do but
firmly believe, that he died for their Sins pafl, pre-
fent and to come ^ while in the mean time, Ghrill lies
The cau of crucificd and ilain, and is daily refilled and gain-
God to faid in his Appearance in their Hearts. Thus
chifiicnaoai fr<^^T^ a fcnfe of this Blindnefs and Ignorance, that
is come over Chrifiendom^ it is, that we are led and
moved of the Lord, fo conllantly and frequently
to call All, invite All, rcquefl All, to turn to the
Light in them, to mind the Light in them, to be-
lieve in ChriiT, as he is in them: And that in
the
€)f MniwtM auD »)aiitng iLiQljt 1 8
the Name, Power and Authority of the Lord,
not in School- Arguments and Diflindions (for
which many of the wife Men of this World ac-
count us Fools and Mad-Men ) we do charge and
command them to lay afide their Wifdom, to
come down out of that Proud, Airy, Brain-Know-
ledge, and to Hop that Mouth, how Eloquent fo-
ever to the worldly Ear it may appear, and to be
filent, and lit down as in the Dull, and to mind
the Light of Chriil in their own Confciences :
Which if minded, they would find as a fJj^rp two-
edged Sword in their Hearts, and as a Fire and a
Hammer^ that would knock againfl and burn up
all that carnal, gathered, natural Scuff^ and make
the ftoutell of them all Tremble, and become
Qnahrs indeed. Which thole, that come not to
feel now, and kils not the Son, while the Day
lalteth, but harden their Hearts, will feel to be a
certain Truth, when it is too late. To conclude,
as faith the Apollle, All ought to Examine them-
fehes^ whether they be in the Faith indeed y and try
their own [elves : for except Jefns be in theWj they are
certainly Reprobates^ 2 Cor. 13.5.
§. XX V. Secondly j That which remains now to 2. Part.
be proved, is. That by the Operation of this Light and Froved.
Seed J fome have been^ and may yet be faved^ to whom
the G off el is not outwardly preached^ nor the tiifiory of
Chrifi outwardly known. To make this the ealier, l^,%^\
we have already Ihewn how that Chrift hath died mly L /f-'
for all Men ; and confequently thefe are inlightned ^^^» ^^^^
by Chrift, and have a meafure of Saving Light ^,^^^4"^ ^ '
and Grace ; yea, that the Gofpel, tho' not in any ^/"f ^i^'
outward Difpenfation, is preached to them, and ^ "
in them : So, that thereby they are ftated in a
poflibility of Salvation. Froni which I may thus
argue :
To whom the Gofpel, the Power of God unto ^^g^
Salvation is manifefl, they may be faved, whatever '
outward Knowledge they want,
N 3 But
i82 PROPOSITIONS V.&VI.
But this Gofpel is preached in every Creature ;
in which is certainly comprehended many, that
have not the outward Knowledge :
Therefore of thofe, many may be faVed*
But to thofe Arguments, by which it hath been
proved, That all Men have a ytieafure of Saving Grace^
I fhall add one, and that very obfervable, not yet
rricntioned, viz,, that excellent Saying of the Apo^
ille Paul to Titm^ c. 2. v. 1 1 . The Grace of God-, that
hrin^s Salvation^ hath appeared to all Men \ teaching usy
that denying Vngodlinefs and Worldly Lnfts^ "We fhoittd
live Soberly^ Righteonfly^ and Godlily in this prefent
World : Than which, there^ can be nothing more
clear, it comprehending both the parts of the
Controverfie. Firll; ^ it tcltifies, that it is no Na-
tural Principle or Lights but faith plainly, It brings
Salvation. Secondly ^ it lays not, that it hath ap-
peared to a FeWj but unto All Men. The Fruit of
it declares alfo how Efficacious it is, feeing it com-
prehends the whole Duty of Man : It both tcach^
cth us, firfl, to forfake Evil, to deny llngodlinefs
flie Saving ^^d VVorldly Lulls ; and then it tcacheth us ouf
Grace of whoIe Duty* Flrfl, to live Soberly ^ that compre-
fng ^tbe ' hcnds Tempcrancc, Chaflity, Meeknefs, and thofe
wjM/eDHty things that relate unto a Man's felf. Secondly,
^ ^''"' Righteoufly * that comprehends Equity, Juflice and
Honefty, and thofe things which relate to ouf
Neighbours. And Laftly, Godlily \ w^hich compre-
hends Piety, Faithfulnefs and Devotion ^ which are
tlie Duties relating to God. So then there is no^
thing required of Man, or Is needful to Man, which
this Grace teacheth not. Yet I have heard a pub-
Jick Preacher ( one of thofe. that are accounted Zea^
lous Men ) to evite the flrength of this Text, deny
this Grace to be Saving, and lay ^ It was only in-
tended of common Favours and Graces^ fptch as is the
heat of the Fire^ and outward light of (he Sun. Snch
is the Darknefs and Ignorance of thofe that oppofe
t^c Truih ^ whereas the Text faith exprelly, that
it
Cf (UnitJevfal and ^am'ng Etg^t 183
it is Saving. Others, that cannot deny, but it is
Saving, alledge^ this [^/Z] comprehends not eve- ^^^ ^^*{^;;"
ry Individual, but only all Kinds: But is a hare Adver far ies
Negation fufficient to overturn the llrength of a ^^"^'^f ;^J'-
politive Afiertion ? If the Scriptures may be fo abu- aii, dfnyms
fed, what fo abfurd, as may not be pleaded for from f^^[„y **
them? or what ib manifeft, as may not be denied ?Tit. 2.1 1.
J3ut we have no reafon to be ftaggered by their
denyiijig, fo long as our Faith is found in exprefs
terms of the Scripture ^ they may as well feek to
-perfwade us, that we do not intend that which we
affirm ( Cho' we know the contrary ) as make us
believe, that when the Apollle fpeaks forth our
Doftrine in plain words, yet he intends theirs^
which .is ,the quite contrary. And indeed, can
there :be .any thing more abfurd, than to fay.
Where tlie word is plainly H^Il'] Few is only ia-
tended ? For they will not have [^JlIQ taken here .
for t\\t great €;/ 1^1 trither. Indeed, as the Cafe may
kQ fometimes, by a Figure [_All~] may be taken,
.^f two numbe;:s, for the greater number ^. but
tet them fhevy us, if they can, either in Scrip-
ture, or Profane pr Eccleliaflical Writings, that
any Man .that wrote ^Qn^^^^ did ever ufe the word
l_All'] to exprefs, of two numbers, the lefler.
Whoreas they affirm, that the far lefier number
have received Saving Grace ,; and yet will they
have the Apollle, by L^^G to have fignified {q.
Tho' this might fuffice^ yet to pit it further, be-
yond all queftion, I Ihall inilance another Saying of
the fame Apollle, that we may ufe him as his own
Commentator^ Rom. 5. 18. Therefore 04 by the Ojfence
of One, Judgement came Hpon all Men to Condemnation^
even fo by the Righteoufnefs of One, the Free-Gift caync
upon all Men unto Jiifl-ification of Life. Here no Man
of Reafon, except he will be obilinately ignorant,
will deny, but this fimilitivc Particle C^-^l makes
the[v4//] which goes before, and comes after, to
be of one and the ikmc extent : Or elfe let them
IS 4 ili^vy
1 84 PRO POSITIONS V, (ScVL
fhcvv us oae Example, either in Saiptiire or elfe-
v/hcre, among Men that fpeak proper Language,
where it is otherwife. We miiil then either af-
firm, that this Lofs, which leads to Condemnati-
on, hath not come upon All-^ or fay, that this
' Free-Gift is come upon All by Chrill. Whence 1
thus argue : Firft ^ "
Arg. If All Men have received a Lofs from Adam^
wliich leads to Condemnation^ then All Men have
received a Gift from Chrift^ which leads to Juftifi-
cacion.
But tlic Fh-fb is true ^ Therefore alfo the Lall.
T.-cv the -^^^^^^ ^'^ which it naturally follows, that All
hclthciis^ Men, even the Heathens^ may be faved : For Chrijj;
'"'^-^ ^''-T^; was given, as a Light to enlighten the Gentiles j Ifai.49.
Light.^'^' 6. Now, to faylthat tho' they might have beeii
faved, yet none were^ is to judge too Uncharitably.
1 fee not what Rcafon can be alled^ed for it ^ yea,
tho' it were granted, which never can be, that
none of the Heathens were faved; it v/ill not from
iliencc follow, that they could not have been la-
ved':, or that none now in their Condition can be
faved. For, A non effe ad non pojfe non datur fequela \
i.e. That Confequence is falfe, that concludes a
thing cannot be^ becaufe it is not.
Objed. But if it be objedcd., (which is the great Objedi-
on). '^h at there is no I<!ame under Heaven .^ by which
Salvation ti known\ but by the Name J E SVS :
There fure they (not knuv?ing tlops) cannot be faved,
A'fiw 1 anuvcr :i Tho^ they know it not outwardly,
yet if they know it inwardly, by feeling the Vir-
tues and Power of it, the Name J' ESVS indeed.
The iiVrrfl/ (which liguifies a Savionr ) to free them from Sin
cfa/rTffL ^^'^ Iniqnity in their Hearts, they are faved by it.
mt Saving, I confcfs, thcrc is no other Name to be faved by :
^!rV,!ltfJf' But Salvation lieth not in the literal, but in the
/. expernncntal Knov^lcdge ; albeit thofe that have
the literal Knowledge, are not faved by it, with-
out this real experimental Knowledge : Y^t thofe
that.
C^t (Unipgtfat and fe>amng Eigftt 185
that have the Real Knowledge, may be laved with-
out the External ; as by the Arguments hereafter
brought will more appear. For, if the outward
diilind Knowledge of him, by whofe means I re-
x:eive benefit, were neceflary for me, before I could
reap any Fruit of it ^ then, by the Rule of Contra^
rles^ it would follow, that I could receive no hurt,
without I had alfo the diflind Knowledge of hini
that occalioned it ^ whereas Experience proves the
contrary. How many are injured by Adam'% Fall,
that know nothing of ever there being fuch a Man
in the World, or of his eating the Forbidden
Fruit ? Why may they not then be laved by the
Gift and Grace of chrifi in them, making them
Righteous and Holy, tho' they know not diftindly,
how that was purchafed uato them by the Death
and Sufferings of Jefns^ that was Crucified at Jeru^
fdem ^ efpecially feeing God hath made that Know-
ledge limply impolTible to them ? As many Men are
killed, by Poifon infufed into their Meat, tho' they
neither know what the Poifon was, nor who in-
ifufed it : So alfo on the other hand, how many
are cured of their Difeafes, by good Remedies,
who know not how the Medicine is prepared,
what the Ingredients are, nor often-times who
made it? The like may alfo hold in Spiritual
Things, as we Ihall hereafter prove.
§. XXVI. Firft; If there were fuch an abfolute ^.^^ ^^^
necelTity for this outward Knowledge, that it were x^ardKnow
even of the ElTentials of Salvation, then none could ^fey^f ,
be faved without it ; whereas our Adverfaries deny sJvatfon":
not, but readily confefs, that many Infants and Mf^^/""!
Deaf Perfons are faved without it : So that here Deaf fir-
they break that General Rule, and make Salvation f^""*-
poflible without it. Neither can they alledge, that
it is becaufe fuch are free from Sin ^ feeing they al-
fo affirm, that all Infants, becaufe of Jidam's Sin,
deferve Eternal Condemnation, as being really guil-
ty in the fight of God j and of Deaf People, it is
not
tS6 PROPOSITIONS V.&: VL
not to be doubted, and Experience fhews us, xhat
they are fubject to many common Iniquities, as well
as other Men.
Object. I If it be faid, That thefe Children are the Children of
Believing Parents.
A4rv, What then ? They will not fay, that they tranf-
mit Grace to their Children. Do they not affirm^
that the Children of Believing Parents are guilty
of Original Sin, and deferve Death, as well as
others? How prove they, that that makes up the
lofs of all explicit Knowledge?
ObiecV»2» ^^ ^'^^y ^^y^ Deaf People may be made fen fib le of the
(joffcl by Signs :
y^ufw' All the "signs cannot give them any explicit
Knowledge of the Hiftory of the Death, Sufferings,
iind Refurreclion of Chrifl. For w^hat Signs can
inform a deaf Man, That the San of God took on him
Mans NatHre^ was born of a Flrgln^ and fnffered nn^
^cr Pontius Pilate?
0|)ieci.3 And if they fnould further alledge. That they arf.
within the Bofom of the vifible Churchy and partakers
of the Sacraments :
^ifw. All that gives no certainty of Salvation ^ for (as
the Proteflants confcfs) they confer not Grace ex
opcre operato. And will they not acknowledge, that
many are in the Bofom of the Church, who are
vlfibly no Members of it ? But if this Charity be
extended towards fuch, who are where the Gofpel
is preached, fo that they may be judged capable of
Salvation, becaufe they are under a fimple impof-
flbility of diHindly knowing the means of Salva-
vation^ what reafbn can bealledged, why the like
Charity may not be had to fuch, as tho' they can
Achtn^c% ^'^^^^'f ycc are under a fimple impoflibility of Hear-
er Indian ing, bccaufc it is not fpoken unto them. Is not
Y^'it^'^ a Man in Chlna^ or in Jndla^ as much to be excu-
kirewingthf fcd for uot kuowing a thing which he never heard
^bfD?atfof^^'> ^^ 2 ^^^^ ^^^ ^"'c^^^ ^^^^ cannot hear? For as
cbff/}, &c the deaf Man is not to be biam'd, becaufe God
^ • hath
jDf Unir)ttidl auD ^auing iiiQljt 187
hath been pleafed to fuffer him to lie under this in-
firmity *, fo is the Chimes or the Indian as excufable,
becaufe God hath with*held from him the oppor-
tunity of Hearing. He that cannot hear a thing,
a^ being necefiariiy abfent, and he that cannot hear
it, as being naturally deaf, are to be placed in the
fame Category.
Secondly ; This manifeftly appears by that fay- Anjw, 2i
ing of Peter y Acts 10.34. OfaTrnth Iferceive^ that
Cod k no RefieBer of Ferfons ^ bm in every Nation^ he
that feareth him^ and worketh Righteoufnefs^ is accented
of him. Peter was before liable to that miflake,
that the reft of the Jews were in ; judging that all
were Unclean, except themfelves, and tliat no Man
could be faved, except they were Profelyted to
their Religion, and Circumcifed. But God (hewed
P^rr/- ochervvays in a Vifion, and taught him to call ,
nothing common or unclean -^ and therefore, fQcmg (^^^^^ ^^Sfrd"
that God regarded the Prayers of Comellm^ who ^f/Vcor-
was a ftranger to the Law, and to Jefus Chrift, as ^^-^^ <^
to the outward ^ yet Peter faw that God had ^'^^ thTtlll'^
cepted him ^ and he is faid to fear God^ before he
had this outward knowledge : therefore Peter con-
cludes, that every one^ that in every Nation, with-
out refped: of Perfbns, feareth God, and worketh
Righteoufnefs, is accepted of him. So he makes
the Fear of God, and the Working of Righteouf-
nefs, and not an outward Hiftorical Knowledge,
the Qualif cation : They then, that have this, where-
ever they be, they are faved. Now we have al-
ready proved, that to every Man that Grace is
given, whereby he may live Oodlily and Righte-
oufly J and we fee, that by this Grace Comelim did
lo,"and was accepted, and his Prayers came up for
a Memorial before God, before he had this out- ^
wai'd 'knowledge. Alio, was not Job apcrfeH: and scriftnre
upright Afan^ that feared Godj and efchewed EvU?^^^^'^^.
Who taught 7^/^ this? How knew Job Adam's Fall? exleUent
And from what Scripture learned he that excellent Knowudee}
; . , - ; Knowledge
i88 PROPOSITIONS V.gcVI.
Knowledge he had, and that Faith, by which he
knew his Redeemer lived ? ( For many make him as
old as Mofes) Was not this by an inward Grace ia
the Heart? Was it not that inward Grace, that
taught 'job to efchew Evil, and to fear God ? And
was it not by the workings thereof, that he became
a jiifl: and upright Man? How doth he reprove the
Wickednefs of Men, Chap. 14.} And after he hath
numbered up their Wickednefs, doth he not con-
demn them, verfe I 3. for Rebelling 2L^d.m^ this LightT^
for not knowing the Way thereof, nor abiding in
the Paths thereof? It appears then, Job believed
that Men had a Light, and that becaufe they Re-
belled againfl it, therefore they knew not its Ways,
job^ and abode not in its Paths: even as the Pharifeesj
Friends, who had the Scriptures, are laid to £rr, not know-
rluentlay i"g ^^i^ Scrlptutes. And alfo Job's Friends, tho' in
'HS' fom.e things wrongs yet who taught them all thofe
excellent Sayings and Knowledge which they had ?
Did not God give it them, in order to fave them ?
or was it meerly to condemn them ? Who taught
Elilou^ That f/?^ Infpiraiion of the Almighty giveth 'Vn-^
derftariding ^ that the Spirit of God made him^ and the
Breath of the Almighty gave him Life ? And did not
the Lord accept a Sacrifice for them? And who
dare fixy, that they are Damned ? But further, the
ApoHle puts this Controverfie out of doubt;
for, if we may believe his plain Aiiertions, he tells
•^^rg. us, Rom. 2. That the H^.tthens did the things contain-
ed in the Law. From whence I thus argue j
In every Nation, he that feareth God, and work-
cth Righteoufhefs, is accepted :
But many of the Heathens feared God, and
wrought Righteoufnefs :
Therefore they were accepted.
The Minor is proved from the Example of Cor^ ^
nclins : But I fhall further prove it thus •,
He that doth the things contained in the Law,
feai'eth God, and worketh Righteoufnefs ;
aPf (BXnit>erfal an& ^at)lng iLiQl^t 189
But the Heathens did the things contained in the Law :
Therefore they feared God, and wrought Righte-
oufhefs.
Can there be any thing more clear ? For if to do
the things contained in the Law, be not to fear
God, and work Righteoufnefs, then what can be
faid to do fo, feeing the Apoftle calls the Law ^m-
f/W, holy^ jptfi and good? But this appears nianifeftly
by another Medium^ taken out of the lame Chaptery
'z/.i 3. So that nothing can be more clear : The words
are, The doers of the Law jliall bejuftified. From which
I thus argue, without adding any word of my own ^
The doers of the Law fliali be jullified : Arg.
But the Gentiles do the things contained in the
Law.
All, that know but a Conclufion, do eafily fee ^j^^ Gen-
what follows from thefe exprefs Words of the ^'^^^ Si"
Apollle. And indeed, he through that whole ^^^ ^^^^^
Chapter labours, as if he were Contending, now
with our Adverfaries, to confirm this Dodrine,
verf. 9, 10, II. Tribulation and A/iguijld upon every
SohI of Man that doth evil^ to the Jew firft^ and alfo to
the Gentile : For there is no reJpeU of Ferfons with God.
Where the Apofile clearly homologates^ or confefles to
the Sentence of Feter before-mentioned ^ and Ihews,
thatjnr and Gentile^ or as he himfelf explains in the
following verfes^ both they that have an outward
Law, and they that have none, when they do goody
fhall be ptftified. And to put us out of all doubt, in
the very following verfes^ he tells. That the doers of ^
the Law are jnflified ^ and that the Gentiles did the ^
Law, So .that except we think, he j[]3ake not what
he intended, we may lafely conclude, that fuch
Gentiles were Jultified, and did partake of that Ho-
nour, Glory and Peace, which comes upon every
one that doth good-^ even the Gentiles^ that are
without the Law, when they work good-^ feeing
with God there is no RefpcEl of Ferfons. So as
we fee, that it is not the having the Outward
Know-
I90 PKO POSITIONS V.&VI.
Knowledge that doth fave, without the Inv/ard ;
fo neither doth the want of it, to fuch to whom
God hath made it impoflible, who have the In-
ward, bring Condemnation. And many that have
wanted the Outward, have had a knowledge of this
Inwardly, by Virtue of that inward Gr^ce and
Light given to every Man, working in them, by
which they forfook Iniquity, and became Jull and
Holy, as is above-proved ^ who, tho' they knew
Many w.t«N uot the Hiftory of u4dam's Fall, yet were fenfible
ing^tbeHi. [^ thcmfelves of the Lofs that came by it, feeling
f^7,hieZ} their Inclinations to Sin, and the Body of Sia in
the Lcfs by ^^gm ; Aud tho' they knew not the Coming of
taiZhon"^ Chrid, yet were fenfible of that inward Power
come by ^i^^ Salvation which came by him^ even before,
^mfeivL as well as fince his Appearance in the Flefh. For
I queftion whether thefe Men can prove, that all
the Patriarchs and Fathers^ before Mofes^ had a di-
ftind Knowledge either of the one or the other,
or that they knew the Hillory of the Tree of
Knowledge of Good and Evil, and of Adarns eat-
ing the forbidden Fruit ^ far lefs that Chrill fhould
be Born of a Virgin, Ihould be Crucified, and
treated in the manner he was. For it is juflly to
be believed, that what Mofes wrote of Adam-f and
of the Firft Times, was not by Tradition, but by
Revelation ^ yea, we fee that not only after the
writing of Mofes ^ but even of David and ail the
Prophets^ who prophefied fo much of Chrift ^ how
little the Jews^ that were expelling and wifhing
^hf}c!Jf for the Mejfiah^ could thereby difceni him wheh
knew chrin, hc Came, that they Crucified him as a BUfphemer^
fhf/rop^eps. ^^^ ^^ ^ Mejfiah^ by miftaking the Prophecies gon-
cerniag him ^ for P^f^r faith exprefly, ABs 3. 17.
to the Jervs^ That both they and their Rulers did it
throHtrh J(Tnorance, And Pad faith, l Cor. 2. 8. Th4t
had they known it^ they wodd not ioave Crttcified ths
S^ord of Glory. Yca Mary her felf, to whom the
Ange} hud fpoken, aud wliQ had laid up all the
miraculous Things accompanying his Birth in her
Heart, fhe did not underlland how, when he di-
fpHted with the Dolors in the Temflcy that he xva^s
about his Father's Biifinefs. And the Apoftles that
had believed him, converfed daily with him, and -
faw his Miracles, could not underltand, neither
believe thofe things which related to his Death^ Snf^.
feri?7gs and RefHrred;ion^ but were in a certain refped
flu m bled at them.
§. XXVII. So we fee, how that it is the inward
work, and not the outward Hiftory and Scripture,
that gives the true Knowledge *, and by this in-
ward Lights many of the Heathen Fhilofothers were The Hca-
fenfible of the Lofs received by Adayn, tho' they l^^^^,^^:
knew not the outward Hiftory : Hence Flato af- the Lofs u^
ferted, That Jlfans Sod was fallen into a dark Cave^ ^^j^^ *^
where it only converfed with Shadows, Pythagoras
faith, Afan wandereth in this World as a Stranger^
hanifhed from the Pre fence of God. And Plotinus Heathen-
compareth Ma?i's SohI^ fallen from God^ to a Cinder^ Phiiofphers
or dead Coal^ out of which the Fire is extingnijhed. Knowledge
Some of them faid. That the Wings of the Sod ^''^fj^-
were clipped or fallen off^ fo that they codd not flee pl^Jiin!
unto God. . All which, and many more fuch Ex-
preflions, that might be gatliered out of their
Writings, (hew, that they were not without a fenfe
of this Lofs. Alfo, they had a Knowledge and
Difcovery of Jefus Chrift inwardly, as a Remedy
in them, to deliver them from that Evil Seed, and
the Evil Inclinations of their own Hearts, tho' not
under that particular Denomination.
Some called him a Holy Spirit^ as Seneca^ Epift.
41. who laid. There is a Holy Spirit in us^ that treat"
eth lu as we treat him. Cicero caileth it an Innate ^''^^j^^Vg
Lights in his Book De Republican cited by LaBan- Light.
tim^ 6 hiftit. where he calls this Right Reafon^ given J:^^^^^"' ^''
unto all^ Confta-nt and Eternal^ calling imto Duty by
Commanding^ and deterring from Deceit by Forbidding.
Adding, That it cannot bs abrog-ated-i neither can any
b
192
PROPOSITIONS V.&VI.
be freed from it% neither by Senate nor People ^ that it
is one Eternal^ and the fame always to all Nations ; fo
that there is not one at Rome, and another at Athens :
Wliofo obeys it not^ muft flee from himfelf^ and in this
is greatly tormented^ altho^ he Jhonld efca^e all other
Funijhments, Tlotinus alfb calls him Light^ ^ying.
That as the Sun cannot be known ^ but by its own Light y
fo God cannot be known^ bm with his own Light : And
as the Eye cannot fee the Sm^ but by receiving its
Image^ fo Man cannot know God^ but by receiving his
Image \ and that it behoveth Man to come to Purity of
Hearty before he could know God ^ calling him alfo
Wifdom^ a Name frequently given him in Scrip-
ture^ fee Prov. i. 20. to the end^ and Prov. 8. 9,
34. where Wifdom is faid to Cry, Intreat, and In-
vite all, to come unto her, and learn of her :
And what is this Wifdom but Chrifl ? Hence fuch
as came among the Heathen^ to forfake Evil, and
Pbliofophcrs cleave to Righteoufiiefs, were called Philofofhers^
^^iiedi ^' ^hat is, Lovers of Wifdom. They knew this Wtf-
dom was nigh unto them, and that the beft Know-
ledge of Gody and divine Myfleries^ was by the Infpi'
ration of the Wifdom of God, Phocylides affirmed,
that the Word of the Wifdom of God was beft. His
words in the Greek are, T«^ H 02oTfsuV«f ^0(^10,^ A6^o<
And much more of this kind might be inftan-
ced, by which it appears they knew Ghriil ^ and '
by his working in them, were brought from Un-
righteoufnefs to Righteoufnefs, and to love that
Power by which they felt themfelves redeemed ^
fo that, as faith the Apoille, They fiew the work of
the Law written in their Hearts^ and did the things
contained in the Law ^ and therefore, as all doers of
the Law are^ were no doubt Juftifiedj and laved thus
by the Power of Chrill in them. And as this was
the Judgment of the Apoille, fo was it of the
Primitive Chriflians. Hence 'juftin Martyr lluck
not to call Socrates a Chriftiany faying, th^t all fuch \
OS"
phocylides.
Socrates a
Chri/iian,
jpf Wiviii)ttM anP ^atifng %i&jt. 193
as Jived according to the Divine Word in them^ which
was in all Aden^ were Chriftians^ ftich as So crates and
HeraclitUS, and others among the Creeks^ &:c. That
fuch as live with the Word^ are Chrifiians without Fear
or Anxkty.
Clemens Alexandrinns iaithy ApoL 2. Strom, lib. T.clem. Alci*
That this Wtfdoni or Philofufhy was necejfary to the
Gentiles, and was their School-mafter to lead them
Unto Chrifi:^ by which of old the (Jreeks were jnfti-
fied.
Nor do I think, faith A^tfMne^ in his Book of, o- .
the CityofGdd^ (hb. i8. cap. 47.) that the jcvrs darech. Dei.
affirm^ that none belonged unto God^ but the Ifraelites,
Upon which place Litdovicm Fives faith, That thta Ludov.vlvd
the Gentiles not having a LaWj were a Law unto
themfelves^ and the Light of fo living is the Gift of
God^ and proceeds jrom the Son ^ of whom it is written^
that he inlightneth every Man, that cometh into the
World.
Ayigufline alfo tellrlies rn his CoufcHions, /. 7. rhe piato-
r. 9. That he had read in the Writings of the 'if^^f^^f^^^
Platonilts, tho^ not in the very fame Words^ yet begnwing ;
that., which by many and multiplied Reafons did fcr- ^^'^^ *'^'^
fwade^ that in the beginning was the Word^ and the
Word was with God'., this was in the beginning with
God J by which all things were made., and without which
nothing was made., that was made : In hitn was Life.,
and the Life was the L'ght of Men : And the Light
Jlnned in the Darknefs., and the Darknefs did not com-
prehend it* And J albeit the Sod gives Teftimony con-
cerning the Light J yet it is not the Light, h^tt the
Word of God : for (55 0& is the true ILigtjt, which
inlightneth every Man that cometh into the World ^ and
fo Repeats to verfe 1 4. of John i . adding, Thefe
things have I there read.
Yea, there is a Book tranllated out of tlie Ara-
hick., which gives an account of one Hai I'ben Tok- Hai z'^jit,
dan-., who, without con verfe of Man, living in an Yok-iar.^
Illand alone, attained to fuch a profound Know-
194 PROPOSITIONS V. &:VI.
ledge of God, as to have immediate converfe with
him, and to affirm, That the hefi and mofi certain
Knowledge of God^ is not that which is attained by
Tremijfes prcmifcdj and Conchijions deduced'^ but that-
which is enjoyed hy Conjunction of the Mind of Man^
intcllcd sn- with the fiipream IntelleBj after the Mind is ftirified
yojcdhy the jy-QYyj^ /V.^ Comipions^ and is fe far ate d from all Bodily
Man, ^ Imaaes^ and is gathered into a profound Stilnefs,
%. XXVIII. Seeing then, it is by this inward
Gift, Grace and Lighi, that both thofe that have
the Gofpel preached unto them, come to have Je-
fus brought forth tn them, and to have the faving
and fandified ufe of all outward Helps and Ad--
vantages : And alfo by this fame Liglit, that all
may come to be faved ^ and that God Calls, In-
vites, and Strives with all, in a Day, and favcth
many, to whom he hath not ^qq^ meet to con-
vey this outward Knowledge \ therefore we ha-
ving the Experience of the Inward aud Powerful
Work of this Light in our Hearts, even Jeft^ re-
SL^^;>r-^^vealed/« us, cannot ceafe to Proclaim the Day of
cmmed. the Lord, tliat is arifen in it, crying out with the
Woman of Samaria ^ Come and fee one that hath told
me all that ever I have done ; Is not this the Chrifl ?
That others may come, and feel the fame in them-
felves, and may know, that that little fmall thing
that reproves them in their Hearts, however they
have defpifed, and neglecled it, is nothing lefs
than the Gofpel preached in them j Chrifl the Wif-
dom and Power ofGod^ being in and by that Seed,.
feeking to fa \-c their Souls.
Oi l\\\s> Light therefore AuguflinefyQdks in his Con-
fejfions^ lib. ii. cap. 9/ In thi^s beginnings O God I
thou madeft the Heavens and the Earthy in thy Wordj
in thy Son^ in thy P^irtue^ in thy Wifdom^ wonderfully
AugurHoe f^yi^g-) ^d won derf idly doings iVho jhidl comprehend it !"
Trembled at yj^lj^ ^]j^:j I ^ecLirc it ? What is that th.^J jhineth in unto
9!ifU^sof'the me^ and fmites my Heart without Hnrt^ at which I
Zigbt itntii ^f^flj Tremble^ a-nd am Inflamed':' ITrcmhle^ in fo far
him \ end * '' ^,
€)f ainf tievfal and Waning %isi^U
P5
as i am unlike unto it j and J am Inflamed^ in fo far
as I am like nnto it : It is Wifdom which flnneth in.
unto me^ and diJfelUth my Cloudy which had again
covered me^ after I was departed from that Darknefsy
andRampier ofmyFunifliments, And again, h€ faith,
lib. 10. cap. 27. It is too late that I have loved thecy
O thou Beautifulnefsy fo Antient and fo New ! lati
have I loved thee^ and behold thou waft within^ and
J was without^ and there x0as feeking thee ! thou didft
cally thou didft cry^ thou didft break my Deafnefs^
thou glancedfty thou didft jhine^ thou chafedft away my
Darknefs,
Of this alfo our Country-Man George Buchanan
Ipeaketb thus, in his Book, De Jure regni a^ud
Scotos : Truly^ I under ft and no other thing at frefent S/W "^
than that Light, which is divinely infufed into our the Ught,
Souls : for when God formed Man^ he not only gave
him Eyes to his Body^ by which he might jhun thof^
things that are hurtful to him^ and follow thofe things
that are profitable ^ but alfo hath fet before hts Mindy
as it wercj a certain Light^ by which he may difcern
things that are Vile^ from things that are Hone ft : Some
call this Pfiwerj Nature, others the Law of Nature j
/ truly judge it to be Divine j and am perfwadedy that
Nature and Wifdom never [ay different things. More^
ever God hath givenm aCompend of the Law y which
in few words comprehends the whole y to wit^ that we
Jhould love him from our HeartSy and our Neighbours
as our felves. And of this Law all the Books of the
Holy Serif turesy which pertain to the forming of Man-'
nersy contain no other y but an Explication.
This is thatUniverfal, Evangelical Principle, in
and by which this Salvation of Chrift is exhibited J*^^ .^«<^
to All Men, both Jew and GentiUy Scythian and tS''^,d^*
Barbariany of whatfbever Country or Kindred he Barbarian,
be : And therefore God hath raifed up unto him- T/saZltf^
felf, in this our Age, faithful Witnefles and Evan- ^« ofctrifi.
gelifls, to preach again his Everlafting Gofpely and
to dired Ally as well the High ProfefTors, who
O 2 Boail
195 PROPOSITION VIL
Boall of the Law and the Scripure^ and the out-
ward K'dowledge of Chrifi^ as the hfidels and Nea-
thens that know not him that way, that they may
all come to mind the Light in them, and know
Chriil in them, the J'nft One^ rov t^^Miony whom they
have fo long killed^ and made merry over^ and hs
hath not refified, James 5. <5. And give up their
Sins, Iniquities, falfe Faith, Profeflions, and out-
iide Righteoiifnefs, to be crncified by the Power
of his Crofs in them j fo as they may know Chrifi
within to be the Hofe of Glory^ and may come to
walk in his Light, and be faved, who is that True
Lights that enlightneth every M^n that cometh into ths
World,
PROPOSITION VIL
Concerning Jtdjlification.
As many as refift not this Light, hm receive the fame^-
it becomes in them a Holy^ Pure and Spiritual Birthy
bringing forth Holinefs^ Righteoufnefs^ Purity^ and
all thofe other Bleffed Fruits^ which are acceptable to
God J by which Hsly Birth ^ to wit^ Jefus Chrifi
, formed within lis, and working his Works in usy
as we are Sancllf^d^ fo are we Jufiified in the fight
efGod^ according to the Afofiles Words j But ye
are Wafhed, but ye are Sanftified, but ye are
Jufiified, in the Name of the Lord Jefus, and by
the Spirit of our God, \ Cor. 6. 11. Therefore
it is not by oar Works wroitght in our Wili^ nor yet by
good Worksj conjidered as of themfelves ^ but by
CliriH, who is both the Gift and the Giver, and
the Caufe producing the EffeEls in uSy voho oa he
hath reco?jciled //j, while we were Enemies^ doth aU
fo in his Wifdom Save ns^ and fnfllfie us after this
manner^ as faith the fame ApojHe clfewhere'j Ac-
cording to his Mercy he faved us, by the
wafhing of Regeneration, and the renewing of
the Holy Ghofl, Tit. 3. 5, §, L
flpC 3|ugtficattw. 197
§. I. *T^HE DoBrmeofJiifiijkation comes well in
JL order after the difcufTing of the extent
of Chrift's Death, and of the Grace thereby com-
municated J ibme of the iharpefl Contefls con-
cerning this, having from thence their Rife. Many
are the Difputes among thofe called ChriftUns^f
concerning this Point ^ and indeed, if all were tru-
ly minding that which Juftifieth, there would be
lels Noife about the Notions of Jnftification. I fliall
briefly review this Controverfie, as it ftands among
others, and as I have often ferioufly obferved it ^
then In fhort ftate the Controverfie, as to us, and
open our Senfe and Judgment of it : And lafilyj
prove it (if the Lord will) by fome Scripture-
Teflimonies, ^d the certain Experience of all, that
ever v/ere truly Jullified.
§. II. That this I)o(^r/;7<? o/5^A//?'/j^r^/-;(7« hath been,, Q5(-^r^^^ ^^
.and is greatly vitiated .in the C\mrc\\^oi Rome ^ i^ The Method
not by us queflioned 3 tho' our Adverfaries (who ofjujiificdi^
for want of better Arguments, do often ^^^^Ihelfurcb'
Lyes their Refuge) have not fpared in. this refped^jf Ro«e.
to Stigmatize us with Popery; but how untruly,
will hereafter appear. For to Ipeak little of their
Mmtum &x Condigno^ which was (no doubt) a very
common Dodrine of the Roml^ Churchy efpecialJy
before Luther \ tho'' moft of tteir Modern Wri-
ters, elpecially in their Controverfies with Prote-
flants, do partly deny it, partly qualifie it, and
feem to flace the matter only, as if they were
Propagatei's and Pleaders for good Works., by the
othei^s denyed. Yet if we look to the effeds of
this Dodrine among them, as they appear i^ the
generality of their Church-Members, not in things
dilapproved, but highly approved and commend-
ed by their Father the Voi^e^ and all his Cliemsj^^^^^ ,^
as the molt beneficial Cafualty of all his Reve- Doarim of
nue ; we fliall find, that Luther did not without ^^oThJef.
great ground oppofe himfelf to them in this mat- da! of' au
ter: and, if he had not run himfelf into another .^^'^^^^^^^"
O 3 ex cream
ipS PROPOSITION VII.
extream ( of which hereafter ) his Work would
have flood the better. For in this, as in moft
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 Papifts
may pretend, or even fome good Men among
them may have thought. Experience iheweth, and
it is more than manifeft, by the univerfal and ap-
proved Pra(ftice of their People, that they plac^
not their yitfiification fo much in Works that are
truly arid morally Good, and in the being truly
renewed and fan(ftified in the Mind, as in fuch
things as are either not Good nor Evil, or may
truly be called Evil, and can no otherways be rec-
koned Good, than becaufe the Pope pleafes to call
rr. >{h 7tt. them fo. So that if the matter be well fifted, it will
fiification be found, tliat the greateft part of their Jufiification
oH^Zpopts ^^V^^^^ "pon the Authority of his /?/////, and not
Buus. upon the Power, Virtue and Grace of Chrift, re-
vealed in the Heart, and renewing of it^ as will
Proof I. appear, B>/, From their Principle concerning
Their Sa- ^^^-^ Sacranients^ which they fay, confer Grace^ e:>s
crameuts. opere operato. So that if a Man partake but of
them, he thereby obtains RemifTion of Sin, tho'
he remdins as he was^ the Virtue of the Sacra-
ments making up the want that is in the Man. So
that this ad of^ Submiffion and Faith to the Laws
of the Church, and not any real inward Change,
is that which juftifieth him. As fot Example ^ if
Papi/lsPen- ^ ^^^ ^^^^ ^^^ ^^ ^^^ Sacrament (as they call it) of
nance. Pennance^ fb as to tell over his Sins to a Prieft,'tho*
he have not true Contrition ( which the Lord hath
made abfolutely necefTary for Penitent Sinners ) but
only Attrition (a Figm-cnt of their own) that is.
If he be ibrry he hath finned, not out of any love
to God, or his Law, which he hath tranfgrefred,
but for fear of Punifhment ; yet doth the Virtue
of the Sacrament (as they affirm ) procure to him
l^-fmiffion of Sins j fo that being abfolved by the
Frieil,
__^^ S^t 3|iigtgcation. ' 199
Priell, he ftands accepted and juftified in the light
of God. This Man's Jufhficatioa then proceedeth
not from his being truly Penitent, and in any raea-
fure inwardly changed and renewed, by the work-
ing of God's Grace in his Heart -^ but nieerly from
the Virtue of the S^cramem^ and Authority of the
J'rieft^ who hath pronounced him Abfolved'^ fo
?:hat his Juftification is from fomewhat without him,
and not within him.
Secondly \ This w^ll yet more appear in the mat- Proof II.
ter of Irjddgences^ where Remiflionof all Sins, not
only pail, but for years to come, is annexed to the dufgencesJ
vifiting fuch and fuch Churches and Reliques^ faying
fuch and ^wc\\ Prayers-^ fo that the Perfon that fo
doth, is prefently cleared from the guilt of his Sin,
andjullified and accepted in the fight of God. As
for Example : ' He that in the great JnbUee^ will
' go to Rome^ and prefent himlelf before the Gate
^ !of Peter and Paid^ and there receive the Pope's
' Blejfmg'^ or he tliat will go a Pilgrimage to ^ames\
* Sepulchre in S^ain^ or to Mary of Lor en o^ is upon
*- the performance of thofe things, promifed for?
* givenefs of Sins. Now if we ask them the Rea-
' ion, how fuch things, as are not morally good in
' themieives, come to have Virtue ? they have no .
' other anfwer, but hecanfe of the Church and Pofe^s
' Author ity^ who, being 'the great Treafurer of the
* Magazine of G/^rZ/F J- Merits^ lets them out upon
.^ fijch and fuch Conditions. Thus alfo the inven-
' tion of laying Mafs is made a chief Inftrument of Papi/is-
* Jiifiificmon J for iii it they pretend to offer Chrifi flf}
^ daily to the Father, a Propitiatory Sacrifice for the
^ fins of the Living and Dead : So that a Man, for
^ Money,can procure C^/^-duis to be offer'd for him
' when he pleafes ^ by which Offering he is laid to
^ obtain Remifiion of Sins, and to (land Juftified in
*- the fight of God. From all which, and much more
* of this nature which might be mentioned, it doth
^appear, that the Papifts place their Juftification,
O4 ^noc
200 PROPOSITION' VIL
' not ib much in any work of Holinds, really
' brought forth in them, and real forfaking of Ini-
' quity, as in the meer Performance of fomeGere-
' monies, and a blind belief which their Teachers
' have begotten in them ^.that the Church and the
' Popc^ having the abfolute Difpeniation of the Ade-
^ rits of Chrlfi^ hav.e power to make thefe Merits
' effectual for the Remiflion of Sins, and Juftifica-
' tioa of fuch, as will perform thofe Ceremonies.
This is the true and real Method of Jnfiificatlonj
taken by the generality of the Chur.ch of Rome^
and highly commended by their publick Preachers,
efpeciaiiy the Monks^ in their Sermons to the Peo-
ple ; of which I my felf have been an Ear and an
Eye-vvitnefs : However fome of their modern Wri-
ters have laboured to qualifie it in their Controver-
fhf'llo'^l^ lies. This Doftrine Luther and the Proteftams then
ihnts oppo' had good Reafon to deny and oppofe ^ tho' many
poV^^Do- ^^ ^^""^^ ^''^^^ ^"^^ another Extream, fo as to deny
arine of Good Works to he r/ecejfayy to Jitfiljication \ and tQ
^hito^^hl'^ preach up, not only Remijjlon of Shis ^ batjitfiificmcn
other Ex- by Faith nlone^ without all Works^ however good. So
^'oodnirks ^^^^^ '^^^^^ ^^ ^^^^ obtain their Jiifiification^ according
necefj/ito ^s they are inwardly Sanctified and Renewed^ but
jujiijicati' a^-e Ju/lified m.eerly by Believing that Chrift died for
them ; and fo fome may perfedly be Juflified, tho'
they be lying in grofs Wickednefs -^ as appears by
the Example of David^ who they fay was fully
and perfe(!^ly Juflified, while he was lying in the
grof> Sins ot Murder 'di\^ Adultery. As then the
Protcflarits have fuffcient ground to quarrel and
contute the Pavifls^ concerning thofe many Abufes
in the matter of Jitftiflcation \ fhewing how the Do-
Urine of Chrijl is thereby vitiated and overturned,
and the Word of God made void by many and ufe-
iefs Traditions, the Law of God negleded, while
foolifli and needlefs Ceremonies are prized and fol-
jovved, through a falfe Opinion of being Juflified
by the perfornjance of them ^ and the Aierits and
Sufferings
flPC 3|utttficatton> 201
Snjferings of Chiift (which is the only Sacrifice ap-
pointed of God for RemiiTion of Sins) derogated
from, by the fetting up of a daily Sacf'4fice^ never
appointed by God, and chiefiy devifed out of Co- Papi/is De^
yetoufnefs to get Money by : So the Protefia-ats^ on '^^JJ\ ^'^
the other hand, by not rightly eftablifhing and "^^*
holding forth the Doctrine of "jitftification^ accord-
ing as it is. delivered in the Holy Scriptures, have
opened a Door for the Papifts to accufe them, as
if they were Negleders of Good Works, Enemies
to Mortification and Holinefs, fuch as efteem them-
felves Juflified, while lying in great Sins: by which
kind of Acculations ( for which too great ground
hath been given out of the Writings of fome ri^id
fmeftants) the Reformation hath been greatly de-
famed and hindered, and the Souls of many in-
fnared. Whereas who v/ill narrowly look into
the matter, may obferve thefe Debates to be more
in fpecicj ftan in genere^ feeing both do upon the
matter land in one^ and like two Men m a Circle^
who tho' they go fundry ways, yet meet at lall in
the fame Centre,
For the P/jpifis, they fay ^ They obtain Remijjion of^.'^P'^^ Be-^
Sins^ and are Jitftified by the Merits of Chrifi^ as the Jtffieatien
fame are applied nnto them in the ufe of the Sacraments ^^^^^ ^" f^-
of the Church ^ and are dif^enfed in the Performa?7ce of ]^i^i^ fjfJ'Hx
fnch and fpfch Ceremonies^ Pilgrimages^ Prayers and Per-
formances^ tho"* there be not an inward Renewincr of the
Mmd^ nor knowing of Chrifi inwardly formed ^ yet they
are remitted^ and made Right eom^ ex opere opera to,
hecaufe of the Power and ji^thority accompanyino- the
Sacraments^ and the J)ifpenfers of them.
The Protefiants lay ^ That they obtain Remiffion of~^''^M'
Sins^ and fi and juflified in the fight of God^ by Firtne Uef.
of the Merits and Sufferings of Chrifi:^ not by infiifmg
Righteoufnefs into them^ but by pardoning their Sins^ and ^^cfimfnftcr
by accounting and accepting their Perfons as right eom ^ Confcffion
they refling on Him and his Right eoiifnefs by Faith ^ ciJ^ '^fr
'which Faith, the AB: of Believing^ i$ -not imputed unto SeSt.'u
them for Righteoiifnefs. So
202 PROPOSITION VII.
■ ■ ■ "■
So the Jptfiification of neither here is placed in
any Inward Renewing of the Mind, or by Virtue
of any Spiritual Birth, or Formation of Chrift in
them J but only by a bare Application of the Death
and Sufferings of Chrift, outwardly performed for
them : whereof the one lays hold on a Faith reft- .
ing upon them, and hoping to be Jultified by thern
alone j the other, by the faying of fome outward
Prayers and Ceremonies, which they judge makes
the Death of Chrift effedual unto them. I except
here ( being unwilling to wrong any ) what things
have been faid, as to the necelTity of inward Holi-
nefs, either by Ibme modern Paplfis^ or ibme modern
Proteftants^ who in fo far as they have laboured af-
ter a Midft betwixt theft two Extreams, have come
near to the Truth \ as by fome Citations out of
them, hereafter to be mentioned, will appear :
Tho' this Dodrine hath not fince the Apoftafie
( fo far as ever I could obferve) been fo diftindly
'and evidently held forth, according to the Scrip-
tures-Teftimony, as it hath pleafedGod to reveal
it, and preach it forth in this Day, by the Wit-
neffcs of his Truth, whom he hath raifed to that
end. Which DoUrine^ tho' it be briefly held forth
and comprehended in the Thefts it felf^ yet I fhall
?mroLrM ^ ^'^^^^ ^^^^ ^^^y explain the State of the Con-
e ^^.Q^rQyf^Q^ 35 If. ftands betwixt us, and thofe that
now oppofe us.
Expl I. §. HI. Firft then, as by the Explanation of the
former The/Is appears. We Renounce all Natural
^^f^ings Povver and Ability in our felves, in order to bring
i\and Kr >m US out of our loft and fallen Condition, and firft
^^ Nature ^ and confefs, that of our felves we are
able to do nothing that is good ; fo neither can we
procure RemifFion of Sins, or Juftifi cation, by any
Ad of our own, fo as to merit it, or draw it as
a debt from God, due unto us : but we acknow-
ledge all to be o/, and from his Lovcy which is the
Original ai:d Fuudaaicncai Caufe of our Acceptance.
Secondly j
the Ijome
God,
Cf auffificatiott^ 203
Secondly ^ God itianifefted this Love towards us, ^^ j
in the fending of his Beloved Son the Lord Jeftis ^^ * ^*
Chrifi into the World, who gave himfelf for us an chrin gi-
Offering and a Sacrifice to God, for a fweet-fmelling y^'^e^m^.
Savour ^ and having made peace through the Blood /^^ /c>r1^?*
of his Crofs^ that he might reconcile us unto him-
ielf, and by the Eternal Spirit offered himfelf with-
out Spot, unto God, and fuffered for our Sins, the
jHft for the VnjHfi^ that he might bring us unto
God.
Thirdly then ^ Foralmuch as all Men, who have E.pi. 3.
come to Man's Eflate, (the Man Jefm only ex-
cepted) have finned, therefore All have need of
this Saviour, to remove the Wrath of God from
them, due to their Offences \ in this refped: he is
truly laid, to have born the Inic^nities of m All^ in his
Body on the Tree \ and therefore is the Only Mediator^
having qualified the Wrath of God towards us •, fo
that our former Sins fland not in our way, being
by Virtue of his mofl Satisfadory Sacrifice removed
and pardoned. Neither do we think, that Remif^
jion of Sins is to be expeded, fought, or obtained In^/siS'
any other way, or by any Works or Sacrifice what-
foever , ( Tho' as has been faid formerly, they may
come to partake of this RemilFion, that are igno-
rant of theHiflory.) So then Chrifi, by his Death ]J;^.;;J>'
and Sufferings, hath Reconciled us to God, Gvcn betm^rt God
while we are Enemies ; that is, he offers Reconci- "^"^ ^^'^^
liation unto us^ we are put into a capacity of be-
ing Reconciled ; God is willing to forgive us our
Iniquities, and to accept us ; as is well exprefled
by the Apoflle, 2 Cor, 5. 19. God was in Chrifi^ re-
conciling the World unto himfelf not imputing their
Trefpaffes- unto them^ and hath put in us the Word of
Reconciliation, And therefore the Apoflle, hi the
next verfes, intreats them in ChrijFsfiead to he Re-
conciled to God J intimating that the Wrath of God
being removed by the Obedience of Chrift Jefm^ he
is willing to be Reconciled unto them, and rea-
dy
204 PROPOSITION VII.
dy to remit the Sins that are paft, if they Re-
pent.
A Twofold We confider then our Redemption m a twofold
Redemption, refped or flate ^ both which in their own nature
are perfecl, tho' in their application to us, the
one is not, nor cannot be, without refped to the
other.
r- The Flrfl is, the Redemption performed and ac-
Vempfhn complifhed by Chrift for m^ in his Crucified Body,
of Chrift without us : The other is the Redemption wroughc
without MS. j^y ^^^^ ^^ ^^ ^ which no lefs properly is called and
accounted a Pvcdemption than the former. The
frf; then is that whereby a Man, as he ftands in
the Fall, is put into a capacity of Salvation, and
hath conveyed unto him a meafure of that Power,
Virtue, Spirit, Life and Grace, that was in Chrift
"jefm ^ which, as the Free Gift of God, is able to
counter-ballance, overcome, and root out the Evil
Seed, wherewith we are naturally, as in the Fall,
leavened.
TheJ?^- The Second is that, whereby we witnefs and
dempthn kuow this purc and perfect Redemption in our
^rouqhuy fciijcs purifying, cleanling and redeeming us from
tne power or Corruption, and bnngmg us mto
Unity, Favour and Friendfhip with God. By the
firfi of thefe two, we that were loll in Addm^
plunged in the bitter and corrupt Seed, unable of
our ielves to do any good thing, but naturally
joyned and united to Evil, forward and propenfe
to all Iniquity, fervants and flaves to the power
and fpirit of Darknefs, are notwithIla;iding all this,
fo far Reconciled to God by the Death of his Son,
v/hiie Enemies, that we arc put into a capacity of
Salvation^ having the Glad-Tidings of the Gofpei
of Peace offered unto us ^ and God is Reconciled
^ ^ unto us in Chrid, calls and invites us to himfelf ;
Oohnvio! in which refped we undcrfland thefe Scriptures :
T:iz\. \6.6.^ ]-{e ji^^ (ijQ Fjimity in himfdf He loved m firfi j
24.& B.iSiyt'f^V/^ HS in onr bloody he [aid nnto Hi Live '^ hcj who
did
aPf guttlgcatton. 205
did not fn his own felf^ bare our fins in his oven Body
on the Tree j and he died for our pns^ the Jnft for the
Vnjuft,
By the fecond^ we witnefs this capacity brought
into Adt i whereby receivings and not relilting, the
purchafe of his Death, to wic, the Light, Spirit,
and Grace of Chrifi revealed to us, we witnefs and
pollefs a real, true, and inward Redemption from
the power and pre valency of Sin-, and to come to
be truly and really Redeemed, Juflified, and made
Righteous, and to a fenfible Union and Friendfhip
with God. Thus he died for ^, that he might Re- .
deem as from alUniqmty \ and thus we know him and^h\\,\,io»
the Tower of his KefurreUion^ and the Feliowjlnp of his
Sufferings^ being made conformable to his Death, This
laft follows the firll in order, and is a confequencc
of it, proceeding from it, as an EjfeB from its Caufe ;
ib as none could have enjoyed the laft, without
the firft had been, ( fuch being the Will of God ^)
fo alfo can none now partake of the firfl, but as
he witnefleth the laft. Wherefore as to us, they
are both Caufes of our Juftification : The firjft the
procuring Efficient^ the Other the Formal Caufe.
Fourthly J Weunderfland not by this Jnftification iE.xpi ^.
hy Chrifi^ barely the good works^ even as wrought by
the Spirit of Chrifi ^ for they, as Protefiants truly af-
firm, are rather an EfFed of Jitflification^ than the
Cauie of it : But we underfland the Formation of The Foma-
Chrifi in va^ Chrifi horn and brought forth in us \ from ^•'^^^^l^'^l^.
which, good works as naturally proceed, as Fruit %Td mrll
from a fruitful Tree. It is this Inward Birth in usy
bringing forth F.ighteonfnefs and Flolinefs in us^ that
doth Jnfiifie m \ which, having removed and done
away the contrary nature and fpirit, that did bear
Rule, and bring Condemnation, now is in dominion
over all in our Hearts. Thofe then that come to
know Chrifi thus formed in them, do enjoy him
wholly and undivided, who is the LORD our
RIGHrF^OVSNESS, Jen 2 3. -5, This is to be
Clothed
2o5 PROPOSITION VIL
Clothed with Chrifi^ and to have put him on, whom
Cod therefore truly accounted Righteous and Juft.
This is fo far from being the Dodrine of Tafiflsy
that as the generality of them do not underftand it ;
fo the Learned among them oppofe it, and dilpute
againlt it, and particularly BelUrmine. Thus then,
as I may fay, the Formal Caufe of Juftification is
not the Works, to fpeak properly, they being but
an Effea of it; but this Inward Birth, this Jefus
brought forth in the Heart : who is the \A^eIl-
beloved, whom the Father cannot but accept, and
all thofe, who thus are fprinkled with the Blood of
Jtfm^ and wafhed with it. By this alfo comes that
Communication of the goods of Chrifl unto us, by
which we come to be made partakers of the Divine JVk-
titre^ as faith Peter ^ 2 Pet. i . 4. and are made one
with him, as the Branches with the Vine, and have
a title arnl right to what he hath done and fuffer-
ehrijiu 0- ed for us : So that his Obedience becomes ours, his
xtghteouf Righteoufnefs ours, his Death and Sufferings ours.
nefs. Death Aud by thls Ncamefs we come to have a fenle of
Ings^'lfj'' ^^s Sufferings, and to fuffer with his Seed, that yet
aurs. lies prefled and crucified in the Hearts of the Un-
• godly J and fo travel with it, and for its Redemp-
tion, and for the Repentance of thofe Souls, that in
it are Crucifying as yet the Lord of Glory, Even as
the Apoflle Patd^ who by his Sufferings is fa id to filht^
that which is behind of the Ajjii^ions of Chrifl for hii
Body^ which is the Church : Tho' this be a Myllery,
fealed up from all the wife Men, that are yet ig-
norant of this Seed in themlelves, and oppofe it ;
neverthelefs fome Prot eft ants Ipeak of this Juftifica-
tion by C^r//^ inwardly put-on; as ftiall hereafter be
recited m its place.
ixpL 5. L^//y \ Tho' we place Remifllon of Sins in the
Righteonfnefs and Obedience of Chrifl: performed by him
in the Flefi^ as to what pertains to the remote pro-
curing Caufe ; and that we hold our felves formally
Jtiftified by Chrifl Jefm formed and brought forth in
us ;
I
g)f jugf gcatfott. 207
m : yet can we not ( as fome Troteftants have un-
warily done) Exclude Works from J^Pfic^t^f^^- are^^T^el^
For, tho' properly we be not Juftified for them^ dud^dju'
yet are we Juftified in them ; and they are necefia- Mcatm.
ry, even as Caafa fine i^ud non^ i. e. the Caufe^ with-
out which none arejufiified. For the denying of this,
as it is contrary to the Scriptures Teftimony j fb it
hath brought a great feandal to the Proteftant Re-
ligion', opened the Mouths of Papifis^ and made
many too iecure, while they have believed to be
juftified without Good Works. Moreover, tho' it
be not fo lafe to fay, They are Merit or iow^ yet feeing
they are Rewarded, many of thofe called the Father s^
have not fpared to ufe the word {_Merit'} which
fbme of us have perhaps alfo done, in a qualified
fenfe \ but no ways to infer the Fopijh Ahufes above-
mentioned. And lafi:ly^ if we had that Notion of
Good Works^ which mofl Protefiants have, we could
freely agree to make them, not only not necefTary,
but rejedi them as hurtful : viz. That the beft: Worksy
even of the Saints^ are defiled and folimed. For tho'
we judge fo of the beft Works performed by Man,
endeavouring a Conformity to the outward Law,
by his own ftrength, and in his own will ; yet we
believe, that fuch IVorks as naturally proceed from
this Spiritual Birth, and Formation of Chrift in us,
are Pure and Holy^ even as the Root from which
they come ^ and therefore God Accepts them, Ju-
ftifies us in them, and Rewards us for them, of his
own. Free Grace. The State of the Controverfie be-
ing thus ftated, thefe following Pofnions do hence-
from arife, in the next place to be proved.
§. IV. Firft ^ That the Obedience^ Sufferings and Pormon i^
Death of Chrift is that^ by which the Soul obtains Re-
mijfion of Sins y and u the procuring Caufe of that Grace^
by whofe inward workings Chrift coTnes to be formed -•-
ifmardlyy and the Soul to be made conformable unto
himy and fo jufl- and juftified. And that therefore,
in refped of this Capacity and Offer of Gracej God
is
2o8 PROPOSITION VIL _^
is faid to be Reconciled \ not as if he were adually
Reconciled^ or did actually Juliifie, or account any
Jufl, fo long as they remain in their Sins, really
impure and unjuft.
pftfitionii. Secondly^ That it is by this Inward Birth of Chrift
in M^n^ that Man is made jitfij and therefore fo ac-
counted by God : Wherefore, to be plain, we are
thereby, and not till that be brought forth in us,
formally ( if we muil ufe that word ) Jiffiified in the
iight of God ^ becaule Juftification is both more
properly and frequently in Scripture, taken in its
proper fignification, for making one Juft, and not
reputing one meerly fuch, and is all one with San-
Uifcation,
Pofitlon HI- Thirdly \ That lince Good Works as naturally fol-
Good mrks ^^^ ^^^^ ^h^^ Birch, as heat from Fire j therefore
are Caufa are they of Ahfolnte Necejfity to Juftification^ as Caufa
fication, yet as that in which we are, and without which
we cannot be Juflified. And tho' they be not Me-
ritoriotiri^ and draw no debt upon God, yet he can-
not but accept and reward them ^ for it is contra-
ry to his Nature to deny his own ^ fmce they may
be perfed in their kind, as proceeding from a Pure,
Holy Birth and Root. Wherefore their Judgment
is falfe, and againfl the Truth, that fay. That the
haUcfi Works ef the Saints are defiled and finful in the
fight of God : For thefe Good Works are not the
Works of the Law, excluded by the Apoflle from
Jullification.
Portion I. §. V. As to the firft, I prove it from Rom. 3. 25.
Whom God hath fct forth to be a Propitiation through
^°° * Faith in his Bloody to declare his Right eonfnefs for the
The Efficacy Remijfion of Sins that are fafi^ through the forbearance .
teTihfo' ^^ ^'^'^' ^^^'^ ^'^^ Apofllc holds forth the Extent
redeem Man and Efficacy of Chrift^ Death:, fliewing, that thereby,
(Ptt/i'/ii^/V. and by Faith therein, Remiflion of Sins that are
pafl is obtained^ as bchig thnt, wherein the For-
bearance of God is cxeixifcd towards Mankind.'
So'
^( luaificatton^ 209
So that, tho' Men, for the Sins they daily commit,
deferve Eternal Death, and that the Wrath of God
fhonld lay hold upon them ^ yet by virtue of that
jiioft JatlsfaBory Sacrifice of Chrifi Jefta^ the Grace
and Seed of God moves in love towards them, du-
ring the Day of their Vifitation ^ yet not fo, as not
to If rike againfl: the Evil (for that mull be burned
up and deftroyed ) but to redeem Man out of the
Evil.
Secondly ; If God were perfectly Reconciled with Proof lu
Men, and did elleem them Juft, while they are
adually Unjufl, and do continue in their Sins ^ then
fhould God have no Controverfie with
them : ^ How comes he then fo often * ^ i'^ ""^^ P^b ^p"^
_^ |. j^T- n. ^ ^ r- i concernms; Men before Ci)n-
tO Complam, and to Expoltulate fo much ^er/ton, wlio afterwards are
throughout the whole Scripture with converted, whomyctiomc
fuch, as our Adverfaries confefs to be AntlZmfafuf7LveTteri
Juftified, telling them. That their Sins fe- J.iiftified from the begin-
farate betwixt him and them ? Ifai. 59. 2. Se, X ('according '?f
For where there is a perfed and full the common opinion of
Reconciliation, there is no Separation. lZcn:l[\.t:: ^^Z
Yea, from this Dodrine it neceflarily they conteis, they perfift
follows, _ either that fuch, for whom ^iTwrt^^ iSl';
Chrifi died, and whom he hath thus .s/«j, as is manika in d^-
Reconciled, never Sin ^ or that, when J[f ; /ef ihT/.fet » b^
they do fo, they are Hill Reconciled, i3erfediy and wholly jufti.
;and their Sins make not the leaft Separa- ^^^'
tion from God ^ yea, that they are Jullified in their
Sins. From whence alfb would foHow this abo-
minable Confequence, That the good Works and
greatefl Sins of fuch are alike in the fight of God *,
feeing neither the one ferves to Juflifie them, nor
the other to break their Reconciliation ; which oc-
cafions great Security, and opens a door to every
lewd Pradice.
Thirdly ^ This would make void the whole Pra- Pr^^t' ^J^-
dical Dodrine of the Gofpcl, and make Faith it
felf needlels. For if Faith and Repentance, and
the other Conditions called for throughout the Gof-
P pel,
2"r"' PROPOSITION VII.
pel, be a Qualification upon our part necellary to be
performed ^ then, before this be performed by us,
we are either fully Reconciled to God, or but in
a capacity of being Reconciled to God, he being
ready to Reconcile and Jullifie us, as thefe Condi-
tions are performed: Which latter, if granted, is
according to the Truth we profefs. And if we
;ire already perfediy Reconciled and Jultified, be-
fore thefe Conditions are performed, (which Con-
ditions arc of that Nature, that they cannot be
performed at one. time, but are to be done all
one's Life- time) then can they not be faid to be
abfoliirely needful : Which is contrary to the very
exprcf^ Teflimony of Scripture, which is acknow-
Icdged by all Chrillians: i-or without Faith it is impojfible
|o!in -^.18* ^^ pleafe God : They that believe not^ are coJJciemn d al^
Luke 13.3- ready y becaufe they believe not in the Only Begotten Son
^^' ' ^ * of God. : Except ye Repent^ ye cannot be faved : For if
/•'.oc 2 y^ ^^^^ ^^^^^ ^^^ ^^^I^h yc jhalidie. And of thofe that:
■''°^" * ^* were Converted : / will remove your Caridlefiick from
yoii^itrdefs ye Repent, Should I mention all the Scrip-
tures, that politively and evidently prove this, I
might trar>rcrihe much of all the Doftrinal Part of
the Bible, For fince Chrill faid, It is fnifljed^ and
did finiflj his Work Sixteen FJundred Years ago, and
upwards ^ if he fo fully perfefted Redemption then,
and did a(!lual]y Reconcile every one, that is to be
fayed ^ not fimply opening a Door of Mercy for
A Door of thcra, oflering the Sacrifice of his Body, by which
^^:^> f^*:"- they may oh'tain Remiffion of their Sins, when
,.\,:.- Re- tney Repent, and communicating unto them a mea-
puiunce. fai-e of his Grace, by which they may fee their Sins,
and be able to Repent^ but really make them to be
. reputed as Juil, either before they believe ( as fay
J^L^'opini.'^^'^^ ^^itifjoviidns) or after they haveaflented to the
on»fRecon.Tv\\i\\ of tiic HiHory of Chriil:, or are Iprinkled
"y^l^c^ii ^^^^^ ^'^^ Bapcifiii of Water, while neverthelelefs
they are adually Unjall, fo that no part of their
Redemption is to be wrought by him now, as to
rhei^
Cf luttiscatiom 211
their Reconciliation and jHftifictition ; then the whole
Dodtririal Part of the Bible is ufelefs^and of no profit :
In vain were the Apoflles fent forth to preach Re-
pen taace and Remiffion of Sins ; and in vain do all
the Preachers bellow their L^^<7«r, fpend their Lungs^
and give forth Wrnings ^ yea, much more in vain do
the People fpend thetr Money, which they give them
for Preaching ^ feeing it is all bat Atium agere^ but
a vain and ineffedual Eflay, to do that which is al-
ready perfedly done without them*
But laftly •, To pretermit their HUiliane Labours, jproof m
as not worth the difputing, whether they be need-
ful or not, llace (as we fhall hereafter fhcw) them-
felves coiifefs, the heft of them is Sinful ^ this alio
makjes void tJie prelent Intercelhon of ChriH for
Men. What (hall become of that great Article of
Faith, by which we Affirm, That he fits at the Right chrinudai
ILmd of God J dally making Intercejfion for tu ^ and fr ly making
n>hUh end the Spirit it felf maketh Intercejfion for m ^nterceffioh
ivith Groanings^ which cannot he uttered ? Fdl* Ghrilt
niaketh not Intcrceilion for thofe, that are not in
a PolTibilicy of Salvation ^ that is abfurd. Our Ad^
verfaries will not admit that he prayed for the
World at all :^ and to pray for thofe, that are already
Reconciled, and perfedly Juilified^ is to no pm-
pole: To pray for Fvem.ifrion of Sins is yet more
needlefs, if all be remitted, pall, prefent, and to
come. Indeed there is not any loiid Solving of
this, but by acknowledging according to the Trmhy
That Chrift by his Death removed the Wrath of
God, fo far as to obtain RemiHioii of Sins for as
many as receive that Grace and Light^ that he com-
municates unto them, and hath purchafed for them
by his Blood: Which, as they believe in, the/
come to know Remiffion of Sins pail, and Power
to fave them from Sin, and to wipe it away, fo of-
ten as they may fall into it by unwatchfulnefs
or weakacfs, if applying themfelves to this Grace,
they truly Repeat. For r** as mar:y m rcceiv: hif^^
P 2 ^
Ill PROPOSITION VIL
he gives Tower to become the Sons of God : So none
are Sons^ none are Jft/lified^ none Reconciled^ until
they thus receive him in that little Seed in their
Hearts : uA^id Life Eternal is offered to thofe^ who by
■patient continuance in well-doing^^feek for Glory ^ Honour^
and Immortality : For if the Righteous Man depart from
his Righteopifnefs^ his Right eoitfnefs jJjall be remembred
no more. And therefore on the other part, none
are longer Sons of God, and Jullified, than they
patiently continue in Righteoufnefs and Well-
doing. And therefore Chrill lives always making
Interceflion, during the Day of every Man's Vifita-
tion, that they may be Converted : And when Men
are in fome meafure Converted, he makes Intercef-
jion, that they may continue and go on, and not
faint, nor go back again. Much more might be
faid to confirm this Truth •, but I go on to take
notice of the common Objedions againft it, which
are the Arguments made ufe of to propagate the
Errors contrary to it.
§. VI. The firfi and chief is drawn from that Say-
ing of the Apoftle before-mentioned, 2 Cor, 5. 18,
1 9. God hath reconciled hs to himfelf by Jefns Chrift :
God was in Chrift reconciling the World unto himfelf^
not imputing theirTrefpaffes unto them.
Objecl^. I From hence they feek to infer. That Chrift fully fer^
fcBcd the Work of Reconciliation^ while he was on Earth,
Anfiv. I anfwer •, If by \Reconciliatiori\ be underftood
the Removing of Wrath, and the Purchafe of that
Grace, by which we may come to be Reconciled,
we agree to it ^ but that that place fpeaks no more,
appears from the place it felf: For when the Apo-
file fpeaks in the ?erfeU:Time^ faying. He hath Re-
conciled vis^ he fpeaks of himfelf and the Saints ^
who having received the Grace of God purchafed
m'/t'" t>y Chrilb, were through Faith in him adlually Re-
tv^efn Re- coucilcd. But as to the Worlds he faith \Reconciling\
''cbrifl'^Jni "0^ [Recenciled'] whicli Reconciling^ tho' it denotes
y.e.wncr.isg. a time fomewhat palt^ yet it is by t\\Q Jmperfi^i
Time^
€>f Jlutttgcatton. 2A2_
Time^ denoting, that the thing begun was not per-
fected. For this Work Chrifl began towards All
in the Days of his Flefh, yea, and long before ^
for He was the Mediator from the beginnings and the
Lamb flain from the Fonndation of the World : But in
his Flefh, after he had perfediy frdfilled the Lm\
and the Righteonfrefs thereof, and rent the T^ail^ and
made way for the more clear and univerfal Reve-
lation of the Gofpel to All, both Jew and Gentile ^
he gave up himfelf a moft fatisfaBory Sacrifice for fin ^
which becomes effedlual to as many, as receive him
in his Inward Appearance, in his Light in the Heart.
Again, This very place fheweth, that no other Rer
conciliation is intended, but the Opening of a Door
of Mercy, upon God's part, and a Removing of
Wrath for Sins that are paft; fo as Men, notwith-
ftanding their Sins, are flated in a capacity of Sal-
vation : For the Apoflle, in the following verfe,
faith, Novo then we are Ambajfadors for Chrifl^ as tho^
God did befeech yoH by m j we y^' ay you in ChrijFs ficad^
be ye Reconciled to God. For if their Reco?iciliation
had already been perfedly accomplifhed, what need
any Intr^ating then to be Reconciled ? Ambajfadors
are not fent after a Teace already Perfeded, and
Reconciliation made, to intreat for a Reconcilia-
tion-, for that implies a manifefl Gontradiclion.
Secondly ^ They objed, verfe 2 1 . of the lame Chap-
ter, For he hath made him to be Sin for /«, who knew
no Sin^ tJ^nt we might be rnade the Righteoufnefs of God
in him.
From whence they argue \ That a6 our Sin is im- ObjC(fi.2
^Hted to Chrifls who had no Sin ^ fo Chrifi^s Righteoitfr
fiefs is impHted to uij without our being Righteous.
But this Interpretation is eafily rejected ^ for tho' Anfrif.
prrifi bare our Sins^ and fiiffered for us^ and was a-
mong Men, accounted a Sinner ^ and nnmbred among
Tranfgreffors •, yet that God reputed him- a Sinner, is
nowhere proved. For it is faid, he was found be- ^^^^ ^^
fore hirn Holy^ Hvrmlefs^ and Vn defiled^ neither was rp.i.z'ri*
P 3 there
PROPOSITION Vll.
there fou/id my giuic in his Adoiith, That we de^
fervcd thefe things, and much more for our Sias,
which he indured in Obedience to the Father, and
according to his Counfel, is true^ but that ever
, God reputed him a Sinner^ is denied : Neither did he
fuudRi'gh- ever die, that we Hiould be reputed Righteous ^ tho'
teoufr.ef^ ^^ ^^q^-q x^'dVi)' fuch, than he was a Sinner (ashere-
^Ht^L^'' after appears.) For indeed, if this Argument hold,
it might be Ilretched to that length, as to become
very pleafin^ to vyicked Men, that love to abide
in their Sins : For if we be made Righteoiu^ a^
' Chr'ifl wa,.5 made a Sinner^ mcerly hy Impitation^ then
^ there W4^ no Sir?^ not in the. leafi in Chrifl ^ ^o it
would follow, that there, rieeded no more Right eoiifnefsy
no more Holinefs^ no more inward Sanfttfication in u^^
than there was Sin in him. So then, by his [^ being
made Sin for ui^ muft be under flood, his Sufiering
for our Shis, that we might be made partakers of
the Grace purchafed by him •, by the Workings
whereof we are made the Righteoufnefs of God ia
Jiira. For that the Apoille underllood here a be-
ing made really Righteous, and not meerly a being
reputed iach, appears by what follows, feeing ia
rjerf.i^^ 15, 1 5. of the following Chapter, he ar-
gues largely again!]; any fuppofed Agreerncnt of Light
^/nd Darknefs^ Right eoitfrefs and Vnrighteunfnefs \ whi c|l
mufl needs be adm.itted, if Men are to be reckoned
Ingrafted in Chrift, and real Members of him, meerr
ly by an Imputative Righteoufnefs, wholly without
them, while they themfelves are adually Unrighte-
ous. And indeed, it may be thought flrapge, how
fome Men have made |:his fo Fundamental ^n Ar-
ticle of their Faith, which is fo contrary to the
whole ftrain of thp Gofpel : A thing, Chrilt in
UOiie of all his Sermons and Graciom Speeches
ever willed any to rely upon^ ahvays recommend-
ing to us Works, as Inllrument^l in our Jultificar
rion. And the more 'tis to be admired at, be-
f£ufe that Sentence or Term (fo frequently in their
Mouths^
Cf luatscation. 215"
Mouths, and fo ofcen preflcd b^^ thein, as the very
Bafis of their Hope and Confidence) to wit, The
Imputed RlahteoHfnefs of Chrifi, is- not to be found in fJtl^^RiTh-
all the Bibie^ at leaft as to 'my Obfervation. Thus teoufncfs'
have I pafl through the firft part, and that the XSie,
more briefly, becanfe many, who alFcrt this ^^f-flrv^-
cation by bare Imputation, do neverrhciefs confefs.
That even the £led are not JniHiied, until they be
Converted \ that is, not until this Impirrstiye JuiU-'
fication be apply'd to them by the Spirit.
§. VII. I come then to the fecond thing pro- Pofitirn //.
pofed by me, which is ^ Th^ it is by tht^ inward
Birth^ or Chrift formed wit-hin^ that we /ire ( fo to f^^^J'^
.fpeak) formally Ji^fl-ified in the fight of God. I fuppofe, vpithw we
\ have faid enough already to demonfl'rate, hov^ ^J'f^^''^^-
much we afcribe to the Death and Sufferings of Chrifl^
as that, whereby Satisfac?Ti6n is made to"the Jiiilice
of God, Remiflion of Sins obtained, and this Grace
iiud Seed purchsied ^ by and from which this Birth
proceeds. The thing now to be proved is. That
hy Chrifi Jefiu formed in //<, we are jnfiified^ or made
Jufi, Let it be marked, I u^q J ufi i fie at ion in this
ienfe upon this occafion. v- •* '
F;V/ then, I prove this' by that of the ApoHle Proof L
Pafil^ I Cor. 6. Ti. And fnch were forne of you\ hut
ye are Wafioed^ but ye are SanBificdj but ye are Jitfli-^^^^''^'}^'-^^
fed in the Name of the Lord fejns^ and by the Spirit jufi really.
of our God. Firll, This [ 7"////^?^ ] here under- "^^^j"^^-^^-- '
ftood, mull needs be a being really made Jufl^ and ^^^^"^^^^''^
not a being meeriy imputed fitch ^ elie [SanEiified~} and
[lValhed~] might be reputed a being efieemed fo,
and not a being really fo ^ and then it quite over-
turns the whole intent of the Context. For the
Apollle (hewing them in the preceding verfesy
how the VnrighteoHs cannot inherit the Kingdom of
God ^ and defcending to the feverai Species of Wick-
ednefsy fubfumes, That they were fometimes fuch^ but
now are not any more fuch. Wherefore, as' they are
now IVafiied aad Sanctified^ fo a-re they Jufi-'ified:
P 4 ' For
2i6 PROPOSITION VII.
For if this Jnftification were not Real^ then it
might be alledgcd, that the Corinthians had not
foiiakea thefe Evils, but tho' they flill continued
in them, were notwithftanding Juftifitd : Which
as in it felf it is moil abfurd, fo it luculently over-
turneth the very Import and Intent of the place *,
as if the Corinthians^ turning Chriftians^ had not
wrought any real Change in them ^ but had only
been a Belief of fome barren Notions, which had
wrought no alteration in their AlTedions, Will,
or Manner of Life. For my own part, I neither fee
any thing, nor could ever yet hear or read any thing,
that with any cobur of Reafon did evince [,Jii-
fiified'] in this place to be underflood any other
ways, than in its own proper and genuine Inter-
pretation of being made Jufi, And for the more
77;r Drrirrf- clear undcrllanding hereof, let it be confidered, j
';^^r/jufHfie that this word LJ^^fi^fiO is derived either from |
confidered, the Subftantivc jHftice^ or the Adjedive Juft : \
^^' Both which words import the Sahfiantivej that
true and real Firtue in the Sodj as it is in it felf,
to wit, it fignilies really^ and not fuppojitivelyy
that Excellent Qiiality cxprelTed and underltood
among Men by the word tj^^ft^^^il 2nd the Ad-
jective ZJnfi2 as applied, iignilies a Man or Wo-
man, who is y^fiy that is, in whom this Qiiality of
Jttftice is fiatcd : For it would not only be great
Impropriety, but alfo raanifeft Fallity, to call a
Man Jnfi^ meerly by fuppojition ^ efpecially if he
were really Vnjttft. Now this word {_Jnftify'^
formed from Jujiice^ or Jnfl-y doth beyond all que-
(tion fignifie a making Jufi ^ it being nothing elfe,
but a Compoiition of the Verb facio^ and the Ad-
jedivc jK/insj which is nothing elfe than thus,
yuftifico^ i. e. Jnfium facio^ I make Jufl ^ and
YJ'ttftified'^ of ji{jhis and fio^ us j/ifins fioj I become
Jufl, and jnfiificatHs^ i. e. jnfins fachiSj I am made
Juft. Thus alfo is it with V'^crbs of this kind, as
fan^ijico^ from fantltts holy^ and facio j honorifico
from
"°^' ' ^f31iifltftcat ion. " '"'^' n 7 "^
from honor and facio ^ facrifico from facer and y^za<? .-
All which are ftill iinderllood of the Subject real-
ly and truly endued with that Virtue and Qiiality,
from which the Verb is derived. Tiierefore as
none are faid to be SanEtified^ that are really Vn- j^ftifj^^^
holy^ while tliey are fuch ^ ^o neither can any be none are,
truly faid to be jHpfied, while^they adtually re- Zfj,'^;^^
raain Vrijufi, Only this Verb Jaftify hath, in aw^wunjua.
Metaphorical and Figurative fenfe, been other-
wife taken, to wit, in a Larv-knih *, as when a
Man really guilty of a Crime is freed from the
Punifhment of his Sin, he is faid to hejufiified ^ that
is, put in the place, as if he were Jufi. For this
life of the word hath proceeded from that true
fuppofition, Tloat none onght to be acquitted^ hm the
Innocent, Hence alfo that manner of Ipeaking, /
will jnftify fiich a Mcm^ or / will jafllfie this or thaty
is ufed from the fuppofitfon, that the perfon and
thing is really juflifiable : And where there is an
Error and Abufe in the matter, fo far there is alfo
in Che ExprefFion :
This is fo manifell and apparent, that Far^us^ P^r^u? de
a chief Proteftant (and a Calvmifl alfo in his Opi- ^di" Tk.
nion) acknowledges this^ We never at any time [aide- 7 -t-^^s^
( faith he ) nor thought^ that the Rlghteoiifnefs of Chrifi
was imputed to us^ that by him we jliould be named
formally Juft, and be fo^ as we have divers times al-
ready jhewed \ for that would no lefs foundly fight with
right R^afon^ than if a guilty Man abfohed in Judg-
ment fiwuld fay ^ that he himfelf was fornrally Jufl by
the Clemency of the Judge granting him his Life.
Now is it not flrange, that Men Ihould be fo
facile in a matter of fo great Concernment, as to
build the Strefs of their Acceptance with God,
upon a meer borrowed and metaphorical Significa-
tion, to the excluding, or at leaft efieeming that j^j^!,-,^^!, ,,
not necellary, without which the Scripture faith ^«/Vr^;'
exprelly, No Man jJiall ever fee God ? For if Holi- ^^oLfZlvVz
nefs be re^uifite and neceflary, of which this hare.
faid,
2i8 PROPOSITION VII.
faid, then muit good IVorks alfo*, unlefs our Adver-
laries can (hew us a holy Man without good Works.
But moreover, HJiipfied'} in this Figurative fenfe
is ufed for Af proved ^ and indeed for the mofl part,
if not always in Scripture, when the word [Jnftifie^
is ufed, it is taken in the vvorft part ^ that is, that
as the ufe of the word that way is an Ufurpation,
fo it is fpoken of fuch as ufurp the thing to them-
ielves, while it properly doth not belong unto them \
as will appear to thofe that will be at the pains to
Examine thefe places, Exod. 23. 7. Job 9. 20. <5c 27.
5. Frov. 17. 15. Ifal. 5. 23. Jer.'^. 11. Ez.ek. i(5. 51,
52. Li^ke ic. 29. & 1 5. 1 5. v^hich are all Ipoken of
iVlen j'iftifyi'^g the Wicked^ or of -wicked Men juftify-
tng tbemfeLves'^ that is, approving themfeives in
their Wickednefs. If it be at any time in this
iigaification taken in good part, it is very feldom,
^nd that fo obvious and plain by the Context, as
Jeaves no fcruple. But the Qiicftion is not lo much
oi the ufe of the word^ where it is palTingly or oc-
cafionally ufed ^ as where the very Dodrine of Jh-^
ftification is handled. Where indeed to miflake it,
viz.. in its proper place, fo as to content our felves
with an Imaginary Jufiification^ while God requires
a Real^ is of moft dangerous Confequence. For the
Difquiiition of which, let it be confidered, that in all
thefe places to the Ro^nans^ Cori?2thians^Galatiansj and
elfcwhere, where the Apoftle handles this Theara,
the word may taken in its own proper Significa-
tion without any abfurdity. As, where it is often
afTerred in the above-mentioned Epillles to the Ro-
mans and Galatians^ That a Man cannot he jnfiified
f^'^effig.' h ^^'' Law of xMofes, nor by the Works of the Law :
nifieation. Thctc is uo abfurdicy nor danger in underflanding
\t^ according to its own proper fignification, to
wir, that a Man cannot be made Jnfl by the Law
of Mjfes-j feeing this fo well agrees with that fay-
ing of the fame Apoille, That the Law makes nothing
fepfetJ. And alfo where it is faid, We are Jnftified
by
€)f luttificatfon* 219
hy Falrh^ it may be very well underllood of being
tn^de Jufi J fteing it is alfb faii, Tiiat Faith purifies
the Heart ^ and no doubt the Vhy^ in Heart are Juft;
lirid the Jnft live by Faith. Again, where it is laid.
We are ji'ifiified by Grace^ We are jttjhfied by Chrifi^
We arc jnfiificd by the Spirit'^ it is no ways abfurd
to iinderltand it of being made Jufi^ feeing by his
Spirit and Grace he doth make Men juft. But to
nnderfland it univerfally, the other way, meerly
for Acceptance and Imputation^ would infer great
Abfurdities, as may be proved at large ^ but be-
caufe I judged it would be acknowledged, I for-
bear at prefent for Brevity's fake. But further, in
the moil weighty places, where this word Ji^fiifi^
is ufed in Scripture, with an immediate relation co
the Dodrine of Jiifiification^ ouf Adveriaries muil: ^^^^.^ .
needs acknowledge it to be underllood of making fignYfieTa^
Jafi-j and not barely in the Legal Acceptation : '"^^^'"sy^A
As firit, in that of i Cor, 6. ii. Bnt ye are IVajhed^
hit ye are SanElifi.ed-, but ye are J-ufiified^ as I before
have proved;, whiqk alfo many Prctellants arefor-
i:ed to acknowledge. Neither dljjide tt^ (faith Thy- '^^f'"^
fins) befaufe of the mofi great and fi;ri^ Connexion^ Jud.'jhef.
that Juilification doth jometimes feem alfo to coinpre- 3-
hend Sandifi cation, ^s a Confequence^ as in Rom. 8,
30. Tit. 3. 7. I Cor. 6. II. And fich fometimes were
jf, but ye are waflied., &c. Zanchius having fpoken ^^"^J;'"^ ^"
concerning thisfenfe of Juilification, adds, faying ^Epb.^^r! a;
There is another ftgnification of the word^ viz. for a '"^* ^^ J^'^'-
A^an from Unjult to jpe made Jufb, even as San(rtified
figmfies frqm Unholy to be made Holy : In which fig-
nificationj the Apofile faid (in the place above- ciced)
And fuch were fome of yoit^ &C. that is, of Vndean
ye are made Holy^ ^nd of Vnjiifl ye are made Juft
by the Holy Spirit^ f^ir Chrift^s fake^ in whom ye have
believed. Of this fgnification is that-^ Rev. 22. 11.
■Let him that is Jitft^ be Jjift ft ill ^ that is, really fi'cm
yi^ft become more Jaft^ even as from ZJnjuft he became
2 '-ft' -4^d accardine- to this fignification the Fathers^
220 PRO POSITION VII.
and efpecia/ly Augufliae, have imerpreted this word,
H. Buirmger-Thiis far hc. //. Bitllinger^ Oil the lame place, i Cor,
6. fpeaketh thus ^ By divers words (faith he) the A-
poftle Ji^Tfiifies the fame things when he faith^ Te arc
Wajhed^ ye are SanEiified^ ye are J unified.
Proof ir. Secondly \ In that exxellent faying of the Apoflle^
fb much obferved, Rom. 8. 30. Whom he called^ them
he alfo juftified^ and whom he JHflificd^ them he alfo glo-
rifled : This is commonly called the Golden Chain^ as
being acknowledged to comprehend the Method
and Order of Salvation. And therefore, if |[ jHfii-
fed ] were not iinderllood here in its proper llg-
iiification, of being made Jfifl^ Sandifi cation would
be excluded out of this Chain, And truly it is we-
ry worthy of Obfervation, that the Apoflle, in
^eif^^fol-tn-^^^*^ fuccindl and compendious Account, makes the
iy Medium, word [^ Juftifled ~} to Comprehend all betwixt Cal-
flo^mr ^^^^ ^"^ Glorifying ^ thereby clearly infinuating, that
caiiing"trff the l^eiug really Right eom^ is that only Medium^ by
^iiLtloT^ which from our Calling we pafs to Glorification. All
for the moft part do acknowledge the word to be
ib taken in this place *, and not only ^o^ but moft
of thofe, who oppofe, are forced to acknowledge,
that as this is the mofl proper, fo the mofl com-
mon Signification of it : Thus divers famous Frote^
^^^'^^'^deftAnts do acknowledge. We are not (faith D. Cha-
Ut^Ct, 1, 10. mierm) fiich impertinent Efieemers of Words ^ a^s to he
^' ^* ignorant^ nor yet fnch importunate Sophifls^ as to deny^
that the words of Jnilificatipn and Sandification do
infer one another^ ^ yea^ we know^ that the Saints are
chiefly jor this reafon fo called^ hecaufe that in Chrifl
they have received Remijfion of Sins : And we read
in the Revelation, Let him that is jufl, be
juft itill *, which cannot he mderflood^ except &f
the fruit of Inherent Right eoufnefs. Nor do we deny^
but perhaps in other places they may he promifcHoufly
acizineap.^^^^^'* ^fp^^^^^^y hy the Fathers. / take (faith Bezjt)
3. ad Tit. the name of Juftification largely^ fo as it comprehends
"o^rf, 7. xvhatfoever we acquire from Chrifly as well hy Jmputa^
tion^
I
^_ g)C 3!ttaification. 221^
tion^ as by the Efficacy of the Spirit in fanElifying us.
So Ukewife is the word of Juftif cation taken^ Koni. 8.
30. AiclanBhon faith. That to be jnftified by Faith^T^^^^^cht.m
figftlfies in Scripture^ not only to be fro^o^mced Ji'iftj but ^Li ^
alfo of VnrighteoHs to be made Righteous. Alfo Ibme
chief ProteftantSj tho' not fo clearly, yet in part, .
hinted at our Do(^rine, whereby we afcribe unto
the Death of Chrifi Remiflion of Sins, and the
work of Juftification unto the Grace of the Spirit
acquired by his Death. Martimts Bor^tts^ explain- Boraciu, in
ing that place of the Apoftle, Rom. 4. 25. Who wa^ S"r/>i!^'
given for our Sins^ and rofe again for our Juftification^ Credidit A-
faith :, There are two things beheld in Chrlft^ which are ^eo, p.i6i^
necejfary to our Juftification ; the one is his Death^ the
other is his Artfing from the Dead. By his Death^ the
fins of this World behoved to be expiated : By his Rifing
from the Dead^ it pleafed the fame Goodnefs of God to
give the Holy Spirit^ whereby both the Gofpel is believed^
and the Rlghteoufnefs loft by the fault of the fir ft Adam,
is reftored. And afterwards he faith *, The Apoftle
■ exprejfeth both parts in thefe words ^ Who was given
for our (Ins, &c. In his Death is beheld the fatif-
faEhion for fin ; in his RefurreEilon^ the Gift of the Holy
Spirit^ by which our Juftification is perfelled. And a-
gain, the fame Man faith elfewhere ^ Both thefe kinds idem. nb.^.
of Righteoiifnefs are therefore contained in Juftification, ^*l'p^li\[
.neither can the one be feparate from the other. So that
in the Definition of Juftifitation, the Merit of the
Blood of Chrlft is included^ both with the Remlffion of
Sins^ and with the Gift of the Holy Spirit of JuftificMlon
and Regeneration. Martlnm Biicerm faith ^ Seeing by ^'^^^^^r^^i ^'«
One Sin of Adam the World was loft^ the Grace ofveu'it. *^
Chrift hath not only aboil fjed that One Sln^ and Death
which came by It ^ but hath together taken away thofe
infinite fins^ and alfio led. into fMl Juftification^ as many
as are of Chrlft \ fo that God now not o?Ay remits wnto ^'pttteouf-
them Adam' J' fin^ and their own^ but alfo gives them formity to '
therewith the Spirit of a f olid and perfeU Righteoufnef^ ^'i^ linage
vohkh renders us Conform unto the Image of the Fir ft- begotten. *"
Begotten.
222 PROPOSITION VIL
Begotten. And upon thefe words C ^y J^f^^^ Chrlft ]]
he faith ; We always judge^ that the whole benefit of
Chrifi tends to thu^ that we might he firong through the
Gift of Righteonfriefs^ being rightly And orderly adorned
with all Firtue^ that u^ Rejiored to the Image of God.
w.Forbcs i/i And laflly, IVUllam Forbes^ Our Co:intry-man, Bi-
M^dtn^de ^^P ^^ Edinburgh^ laich ^ IVloenfoever the Scrim urt
juft. lib. 2, makes mention of the Jufiificaticn before God^ as J peak-
S0^.9. ^^ij p^yj^ and from him ( be fides others) Augulline,
it appears^ that the word tjuflifie] necejfarily fignifeS
not only to pronounce jidft in a Law-fenfe , bm alfo really
and inherently to make Jnf-^ becaufe that God doth
otherwife juftifie a wicked Adan^ than Earthly fudges ^
Hovf God For he^ when he jnfiifies a wicked or unjufi- Man^ doth
iTLked. ^^ i'fideed pronounce him., as thefe alfo do ^ but by pro-
nowjcing him Jidft^ becaufe his judgment is decor ding to
'Truths he alfo makes him really of Vnftfl to become Juft.
And again, the fame Man, upon the fame occallon,
anfwering the more xx'^AVroteflants^ who fay, That
God fir ft ynflifies^ and then makes Jnfi ^ he adds :"
But let them have d care^ lefl by too gredt and empty
fubtdty^ unknown both to the Scriptures and the Father Sy
they lejfen and diminijlj the weight and dignity of fo
great and divine a Benefit^ fo much celebrated in the
Scriptnre^ to witj Juflification of the Wicked. For if
to the formal Reafon of Juflification of the Vngodly^
doth ?m at all belong ^aj Juflification, ( fo to Jpeak )
i. e. his being made Right eons ^ thett in the ynftification
of a Sinner^ altho'' he be jufiified., yet the fiain of Sin
is not taken away^ but remains the fame in his S@ul as
before Juflification : And foj notwithftanding the benefit
of Juflification J he remains as before^ Vnjufl and a Sin-
ner J and nothing is taken away., but the guilt and ob-
ligation to pain., and the offence and enmity of God
through Non-Imputation. But both the Scriptures and
Fathers dfi affirm ^ that in the Juflification of a Sinnery
their fins are not only remitted j forgiven., covered., not
impHted^ but alfo taken away^ bhttcd out., cleanfedy
:».:[J:fjdy purged^ and very far removed from us ', as
appeari'
apjfcars from many flaces of the Holy Scripnres. The
fame Forbes fhews us at length, in the following
Chapter, That this was the ConfefTed Judgment
of the Fathers^ out of the Writings of thofe, who
hold the contrary Opinion ^ fome whereof, one of
him, I fhall note. As, Firrf:^ d/f/;? faith, That the c^Win. inn*
yndgmcnt of Auguftine, or at leaflr his rnanner <'/'cA'^*^**
ffeakirtg^ is not throughout to he received^ who altho^ he
took from Man all Praife of Right eonfnefs^ and afcribed
all to the Grace of God ^ ye he refers Grace to SariBifi^
cation^ by which we are Regenerate through the Spirit
unto Newnefs of Life. Chemnitim faith ^ That they do Chtmmuva
not deny^ hut that the Fathers t«ake the word \_ Juftifie] couciLTrid,
for Renewing, by which Works of Right eonfnefs are ^* 7^^* p»
wrought in ui by the Spirit. And p. 130. J am not ^^'
ignorant^ that the Fathers indeed often ufe the word
|[Juftifie]] in this flgnification^ to wit^ e»/making Juft.
Zanchim faith, That the Fathers^ and chiefly Augu- f^^'i^^Jj^
ftine, interpret the word [^ Juitifie] according to this Eph. 7/ir. 1.
pgnification^ to wit^ of making Jufl ^ fo that^ accord- ^hiif^/*''*'
ing to them^ to be Juflified, wa4 no other ^ than of Un-
juft to be made Juft, through the Grace of God for
Chrifi: He mentioneth more, but this rnay fu&e
to our purpofe.
§. VIII. Having thus fufEciently proved, that by AfFerC.L
Juftification is to be underftood, a really being made
Righteous : I do boldly affirm, and that not on-
ly from a Notional K/iowledge^ but from a real in^
ward Experimental Feeling of the thing. That the
immediate^ n^areft-^ or formal Caufe (ii We muft,
in condefcendence to fome, ufe this w(5rd ) of a ^J^J^^ ^^4
Man's Juflificati-on in the fight of God, is, the Re- formed in
veUtion of Jeji4s Chrift in the Soul, changing^ ^^^^"^''aMaT^'J
ing and renewing the Mind, by whom ( even the formal
the Author of this Inward Work) thus formed ^J^{f^ ^{/
and revealed, we are truly Jiiilified and Accepted (action, \
in the fight of God. For it is, as we are thus cu- pj-o^j- j. ''
yered and clothed with him, in whom the Father
is always well pkafcd, tiiat we may drav& near to
God,
224 PROPOSITION VII.
God^ .and Hand with Confidence before his Throne,
being, purged by thQ Blood ofjefm inwardly poured
into our Souls, and clothed with his Life and Righ-
teoufnefs therein revealed. And this is that Order
and Method of Salvation, held forth by the Apo-
flle in that Divine Saying, Rom. 5. lo. For if when
Tve were Enemies^ we were reconciled to God by the
Death of his Son ^ much more^ being reconciled-^ we
fjall be faved by his Life. For the Apoftle firft hold-
ing forth the Reconciliation wrought by the Death
of Chrilt, wherein God is near to receive and re-
deem Man, holds forth his Salvation and Juftifica-
tion to be by the Life of Jefas, Now, that this
Life is an Inward.^ Spiritual thing revealed in the
Soul, whereby it is renewed and brought forth out
of Deaths where it naturally has been by the Fally
and fo quickned and made alive unto God, the
lame Apoille Ihews, Eph. 2. 5. Even when we were
dead in fins and trefpajfesj he hath qitickned hs together
in Chrifi (by whofe Grace ye are faved) and hath raifed
us Hp together. Now, this none will deny to be the
Inward Work of Renovation, and therefore the
Apoftle gives that realbn, of their being faved by
Grace j which is the Inward Virtue and Power of
Chrift in the Soul : But of this place more here-
after. Of the Revelation of this Inward Life^ the
Apoftle alio fpeaketh, 2 Cor. 4. i o. That the Life
alp of Jefits might be made manifeft in our Bodies ^ and
verf. 1 1 . That the Life alfo of Jefecs might be made ma-
nifeft in onr mortal Flejlj. Now this inward Life of
JefitSj is that, whereby^ as is before obferved, he
laid, IVe are faved.
Proof //. Secondly ^ That it is by this Revelation of Jefns
Chrifi.^ and the new Creation in us^ that we are juft*-
fed^ doth evidently appear from that Excellent
Saying of the Apoftle, included in the PropoHtion
it felf. Tit. 3. 5. According to his Mercy he hath faved
us.^ by the waflmg of Regeneration^ and renewing of the
\ Hohy Ghofty &;c." Now that, whereby we are fayed,
than ,
that we are alfb no doubt juftified by ^ which words
are in this refped fynonymous. Here the Apoftle '^^^JcmiK
dearly alcribes the immediate caufc of Jultifi cation cfi^mcL
to this inward work of Regeneration, which is 7^- ^tLrV^^
fus Chrift revealed in the Soul^ as being that, which workofv^^^
formally Itates us in a capacity of being Reconciled generation. ,
with God ^ the Wafhing or Regeneration, being
that inward Power and Virtue, whereby the Soul
is cleanfed, and clothed with the Righteoufnefs of
Ghrifl, fo as to be made fit to appear before
God.
Thirdly ; This Dodrine is manifelt from 2 Cor, Proof ///.
13. 5. Examine your own [elves ^ whether ye he in the
Faith ^ frove your own [elves : know ye not your own
[elvesj how that Je[its Chrifl is in yoH^ except ye be Re-
probates ? Firfij it appears here how earneft the A-
poftle was, that they ihould know Chrift^ in them-^
fo that he prefles this Exhortation upon them, and
inculcates it three times. Secondly^ he makes t\{Q -j-heCaufeof
caufe of Reprobation, or not-Juilification, the want Reprobation
of Chrifl thus revealed and known in the Soul : tlt%Tn^^
Whereby it neceflarily follows, by the Rule of ward Revc*
Contraries^ where the Parity is alike (as in this'^^'^"'
cafe it is evident ) that^- where Chrift is inv/ardly /
known, there the Perfbns fubjeded to him are ap-
proved and juftified. For there can be nothing
more plain than this, That if we muft know Chrifi
in ns^ except we be Reprobates, or unjuftified
Perfons j if we know him in us^ we are not Re-
probates, and confequcntly Juftified Ones. Like
unto this is that other Saying of the fame Apoftle,
Gal. 4. 1 9. My little Children^ o[whom 1 travel m Birth
again^ until Chrift be [ormed in yon ^ and therefore the
Apoflle terms this, Chrift within^ the Hope o[ Glory^
Col. I. 27, 28. Now that which is the Hope o[ Glo-
ry^ can be fio other, than that which we immedi-
ately and moft nearly relie upon for our Juftifica-
tion, and that whereby we are really and truly
hiade Juft. And as v/e do not hereby deny,- but
Q. the
225 PROPOSITION VIL
the Original and Fundamental Caufe of onr Jufti-
fication, is tlie Love of God manifefted in the Ap-
chri/} by his pcarance of Jefns Chrjfl in the Flefli ^ who by his
S#>r4"/ Life, Death, SufFerings and Obedience, made a
h.vs cpcrddv^ay for our Reconciliation, and became a Sacrifice
l?cl7iiia- ^'^^' theRemilTion of Sins that are paft, and pur-
jion. chafed unto us this Seed and G/'acey from v^^hich this
Birth arifes, and in which Jefus Chrilt is inwardiy
received, formed, and brought forth in us, in bis
own pure and holy Image of Righteoufiiefs ^ by
which our Souls live unto God, and are clothed
with him, and have put hira on, even as the Sa"ip-
ture f|:)eaks, Efh. 4. 23, 24. GaL 3. 27. We Hand
JuHified and Saved in and by him, and by his Spi-
rit and Grace. Rom. 3. 24. i Cor, 6. 11. Tit, 3. 7.
So again, Reciprocally^ we are hereby made partakers
of the fulnefs of his Merits^ and his cleanfing Blood
is near, to wafh away every Sin and Infirmity, and
to heal all our Backflidings, as often as we turn to-
wards him by unfeigned Repentance, and become
renewed by his Spirit. Tliofe then, that find him
thus raifed, and ruling in them, have a true ground
of Hope to believe, that they are Juftified by his
Blood. But let not any deceive themfelves, fo as to
fofler themfelves in a vain Hope and Confidence ;
that by the Death and Sufferings of Chrill they are
Juftified, fo long as Sin lies at their door^ G^w, 4. 7.
Iniquity prevails, and they remain yet unrenewed
and unregeneratcj left it be laid unto them, I know
yoH not. Let that Saying of Chrift be remember'dy
Not every me^ that faith Lord^ Lord^ jhall enter ^ but
he that doth the Will of my Father ^ Mat. 7. 2 1 . To
w^hich let thefe Excellent Sayings of the Beloved I
Difciple be added ^ Little Children^ let no Man de^
ccivc yoii^ he that doth Right eopifnefs is Righteous^ even
as he ts Righteous. He that committeth Sin is of the
Devil '^ becaufe if our Heart co?tdemn us^ God is greater
than our Hearty and knvweth all things^ i John 3. j.
and 20.
Mailfe!
jDf 3|uatficatton^ ^^-li
Many famous Protell ants bear witnefs to this in-
ward luflification by Chriil inwardly revealed and
formed in Man. As, i. M.Borh^us: "In the jm-^°^r^;^";;'j^^
" putation (faith he) wherein Chrifl is afcribed
" and imputed to Believers for Righteoufnefs, the
^' Merit of his Blood, and the Holy Ghofl given
" unto us, by Virtue of his Merits, are equally iu-
. " eluded. And fo it fliall be confefTed, that Chnfi
" is OHY Right eoufnefs^ as well from his Merit, Satif- ^^^j^^^"
" fadion, and RemiiTion of Sins obtained by \i-i\\\¥amous¥fQ'
" as from the Gifts of the Spirit of Righteoufnefs. ''j^Zd^L
" And if we do this, we Ihall confider the whole y?//cdf/c;l
'^ Chriil, propofed to us for our Salvation, and
" not any fiagle part of him. The fame Man, p.
" 169. \\\ our Jullification then Chriil is confider-
'^ ed, who breathes and lives in us, to wit, by his
'^ Spirit put on by us ^ concerning which putting
• " on, the Apollle faith, Te have put on Chrijr. And
*^ again, p. 171. We endeavour to treat in JuHifi-
" cation, not of part of Chrifl, but him wholly,
'^ in fo far as he is our Righteoufnefs every way.
^^ And a little after : As then blefied P^.v/, in our
'' Jullilicatron, when he faith. Whom he Jitftijied^
'' them he Glorified^ comprehends all things which
'^ pertains to our being Reconciled to God the Fa-
"^^ ther, and our Renewing, which fits us for at-
" taining unto Glory, fuch as Faith, Righteoufiiefs,
" Chriil, and the Gift of Righteoufnefs exhibited
^' by him, v;hereby we are Regenerated, to the
" fulfilling of the Juilification v/hich the Law re-
'^ quires : So we alfo will have all things compre-
"-^ bended in this caufe, which are contained in the
''^ recovery of Righteoufnefs and Innocency. And
^^ p. i8i. The form (faith he) of our Jullification
" is the Divine Righteoufnefs it felf, by which we
^^ are formed JuH and Good. This is Jefits Chrifl^
'^ who is elleem'd our Righteoufnefs, partly from
^' the forgivenefs of Sins, and partly from the re-
"-^ aewing and the reftorine of that Integritv, which
Q 2 ^ " was
22B PROPOSITION VII.
" was loft by the fault of the lirft Adam : So that
" this New and Heavenly Adam bemg put on by
" us, (of which the Apoftle faith, Te have fm on
" Chrifi } ye have put him on, I fay, as the Form,
^' fo the Righteoufnefs, Wifdom, and Life of God.
rnuncunanus. So alfo affimieth Gandius ALhertHs Imncmanas'^ fee
his Or at. Afodl^. LaufanU Excuf. 1587. Or at, 2, p.
2aingiius. 85, 87. Zuinglius alfo in his Epiftle to the Princes
of Germany^ as cited hy Himmelms^ c. 7. p. 60. faith 3
That the SanEilficatlon of the Spirit is true Juftificatioriy
Eillus- which alone paffces to Jnfiifie, Eftiits upon I Cor. 5. 1 1 .
laith, Left Chriftia>2 Righteoufnefs flioidd be thopight to
conftfi in the Wa filing aloney that isy in the Remijfion
of Sins J he addeth the other degree or fart., [bm ye are
San(flified] that is^ ye have attained to Purity^ fo that
ye are now truly Holy before God. Laft/y^ exprejfing
the fum of the benefit received in one word^ which in-
eludes both the farts ^ But ye are Juftified (the Afoftle
adds) in the Name of the Lord Jefus Chrift, (that ^,
by his Merits) and in the Spirit of our God-) (that ^,
the Holy Sfirit froceeding from God^ and communica-
R. Baxter, ted to m by Chrifi.) And laftly, Richard Baxter^
a fimious Engiifii Preacher, in his Book called
Aphorifms of Jifiification-j p. 80. faith. That fome ig-
nor ant Wretches gnafij their Teeth at this DoEirme^ as
if it were flat Popery, not underftanding the nature of
the Righteoufnefs of the New Covenant ^ which is all out
of Chrifi in our felves^ tho^ wrought by the Power of the
Sfirit of Chrifi in us*
rofition///. §. IX. The Third thing propofed to be conlT-
dcred is, concerning the nccefiity of Good Works to
Jufiification. I fuppofc thtre is enough faid before
to clear us, from any imputation- of being Vofifi^ in
this matter.
Objecl. But if it be queried, Wlmhcr we have not faid^ cr
will not affirm^ that a Man is jufilficd by Works ?
Anfw. I anfwer^ I hope none a^cd^ neither ought to
take Oflence, if in this matter we ufe the plain
Language of the Holy Scripture, which faith ex-
prefly
C£ tnHiUmtion. 229'
prefly in anfwer hereiMito, James 2. 24. Te fee then
hon> that by Works a Man is jufiified^ and not by Faith ^^'^ ^orks^
only, I Ihall noc offer to prove the Truth of this ty%o%fii'.
faying, fince what is faid in this Chapter by thc^"*^""*"*'
Apoltle is fufficienu to Convince any Man, that
vwili read and believe it^ I fhall only from this'de-
rive this one Argument:
If no Man cap. be Juflified without Faith, and Arg,
ho Faith be living, nor yet available to Jaftifica-
don without Works, Then Works are neceffary
to yufiifaation ; .
But the Firil is true ^ Therefore alfo the Laft-
For this Truth is fo apparent and evident in the
Scriptures, that for the Proof of it, we might
tranfcribe moll of the Precepts of the Gofpel. I
fhall Inftance a fcw^ which of themfclves do
fo clearly aflert the thing in queflion ^ that they
need no Commentary, nor further Demonflration.
And then I fhal] anfwer the Objedions made a-
gainfl this, which indeed are the Arguments ufed
for the contrary Opinion, Heh, 12.14. Without Ho-
Unefs no Man Jljall fee God. Mat. 7. 21. Not every ^ot the Say-
one^ that faith wito me Lord^ Lordy jliall enter into the ers, but tb^
Kingdom of Heaven^ bm he that doth the Will of my ^Xl'*''^
Father which is in Heaven, John 13. 17. Jf ys know
thefe things^ happy are ye if ye do them, I Cor. 7. 1 9.
GircHmcifion is nothings and ZJncircHmcifion is nothina-^ _
but the keeping of the Commandments of God. Revi
22. 14. Blejfed are they that do his Commandments^
that they may have right to the Tree of Life ^ and may en-
ter in through the Gates into the City : And many more
that might be inllanced. From all which I thus
Argue :
If thofe only cari enter into the Kingdom^ that do Arg,
the Will of the Father -^ If thofe be accounted only
the Wife Builders and happy ^ that do the .Sayings of
Chrift ^ If no Obfervation avail, but only the keep-^,
i>g of the Commandments ^ and if they be blencd,
tliat do the Commandments^ and thereby have right
0.3 . ^^
230 PROPOSITION VII.
to the Tree of Life^ and entrance through the Gate
into the City ; Then Works are abfolucely necejfary
to Salvation and Jitfiijication :
But the Firit is true -^ and therefore alfo the Lafl.
The Coafcqueiice of the Antecedent is fo clear and
evident, that I think no Man of found Reafon will
call for a Proof of it.
Objed.i §. X. But they object, That Works are not mcef-
fary to Jnfiificatmi : Firll, becaufe of that faying of
Chrifij Luke 17. 10. When ye jlmll have done allthefe
IJZZ^^^^^^ ^^^'^S^ ^'^'^^ /^r<? c^ww^;7^^<s^ yoiij fay^ We are improfita^
ble Servants^ 6cc.
Afifw. Anfwer ^ As to God, we are indeed unprofitable^
for he needcth nothing, neimer can we add any
nofbht^^^ thing unto him : But as to our felves, we are not
unprofitable-, elfe it might be faid, that it is not
profitable for a Man to keep God's Commandments ^
which is iwo^ abfurd, and would contradid Chriit's
Dodrine throughout. Doth not Chrifl, Mat. 5.
through all thofe Beatitudes, pronounce Men blef-
ed for their Pnrity^ for their Meeknefs^ for their
Feaceahlenejs^ &c ? And is not then that, for
which Chrilt pronounceth Men blelled, profitable
unto them? Moreover, Mat. 25. 21,23. Doth not
Thofe that Chfift ptououuce the Men good and faithful Servants^
had impro- that Improved thtiv Talents ? Was not their doing
Ta.ents^''' of that then profitable unto them ? And verfe 30.
i^ere c^Ued it is faid of him that hid his Talent^ and did not
faithful improve it, Cafi ye the anpr of table Servant into luter
scrvai.is. darkncfs. If then their not improving of the 71^/^;?^,
made the Man mproftable^ and he was therefore
Cajl into utter Darknefs ^ it will follow, by the Rule
of Contraries^ fo far at leaft, that the improving.
inade the other profitable \ feeing, if our Advei^-
laries will allov/ us to believe Chrift's Words,
this is made a Reafon^ and fo at iealt a Caitfe hi-
ftrHmental of their Acceptance \ Well done good and
faithful Servant^ t^on hafl been faithful over a fav
things^ I will make thee Ruler ovtr many, things ^ enter-
thoH into the Joy of thy Lord. Secondly ^
^ &t giuatftcation. 23 P
Secondly ; They objed thofe Sayings of the A- Objet^l.z
poflle, where he exdiides the Deeds of the Law
from Juftifi cation ^ as firfl, Rom. ^,20. Becaufe by
ihe Deeds of the Law there jljall be no Bejh juftljied in
his fight. And verfe 28. Therefore we conclude^ that
a Man is jnfilfied by Faithy withont the Deeds of the
Law. '^
Anfw, We have fhewn already, what place we Anfxw i.
give to Worksy even to the beft of Worksy in Jnfi^ifi-
cation y and how wc afcribe its immediate and for- rhe^rorh
mal Caufe to the Worker brought forcii in ns, but fJorSra'ce
not to the Wo7^ks. But in Anfwer to this OI)jed:ion, difihguijipd
I lay, there is a great difference betwixt the Works f^Tirft?' ''^
of the Lawy and thofe of Graccy or of the GofpeL
' The firll are excluded, the fecond not, but are ne-
cellary. The firft are thofe, which are performed
in Man's own will, and by his ftrength, in a con-
formity to the outward Law and Letter.^ and there-
fore are Man's own imperfed works, or works of
the Law, which makes nothing perfect : And to this
belong all the Ceremonies, Purifications, Wa[l:iings,
and Traditions of the Jews, The fecond are the
works of the Spirit of Grace in the Heart, wrought
in conformity 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 t!ie power
and Spirit of Chrill in usy and therefore are pnrc
and perfeB in their kind (as fiiall hereafter be pro-
ved) and may be called Chrifi's Worksy for thcvt
. he is the immediate Author and Worker of them :
Such Works we afHrm abfohitely neccjfary to Ji'tfiifi-
cationy \o that a Man cannot be Juflified without
them y and all Faith without them is dead and ufc-
lefs, as the Apoltle James faith. Now, that fuch a
dillinftion is to be admitted, and that the Works ex-
cluded by the Apoftle, in the matter of Juflification,
are of the firft kind, will appear, if we confider the
occafion of the Apoflle's mentioning this, as well
here, as throughout in his Epiftle to the Gdatlansy
Q. 4 where
232
PROPOSITION VII.
where he fpeaks of this matter, and to this pur-
pofe at large : which was this. That whereas many
of the Gentiles^ that were not of the Race or Seed
of Abraham^ as concerning the Flefh, were come
to be Converted to the Chriftian Falth^ and believe
in him, fome of thofe that were of the Jewi^j Pro-
felytes^ thought to fiibjed the Faithful and Believing
GemiUs to the legal Ceremonies and Obfervations,
as neceflary to their Juftifi cation : This gave the
The occafion AY^o^li: Fad occafion at length, in his Epiitle to
%e'7r1at ^^^ Romans^ Galat'ums^ and elfe where, to fnew the
fug cf the ufe and tendency of the Law, and of its Works,
and to contra-dillinguifh them from the Faith of
Chrifl, and the Righteoufnefs thereof ^ fhewing
how the former was ceafcd, and become ineffedu-
al ^ the other remaining, and yet neceflary. And
that the Works excluded by the Apoflle are of
this kind of Works of the Law, appears by the
tVjrks of
the Lavp^
tchich are
fJCCludid.
llrain of his Epiflle to the GaUtians^ Chap. 1,2,
3, &: 4. For after (in Cm^. 4.) he upbraideth them
for their returning unto the Obfervation of Days
and Times^ and that (in the beginning of Cha^, 5.)
he flieweth them their Folly, and the Evil Confe-
quence of adhering to the Ceremonies of Circum-
cilion •, then he adds, v. 6. For in Chrifl "jefm neither
Circnmcifion nor XJncircnmcifion availethj but Faith^
which worhth by love ^ and thus he concludes again,
chap. 6". V. 15. For in Chrifl yeffts neither CircHmcifion
availethj nor Vncircumciflon^ but a new Creature, From
which places appeareth that diftindion of Works
before- mentioned, whereof the one is excluded, the
other ncceflliry to Juftification. For the ApoHle
fhewcth here, that Circumciflon (which word is
often ufed to comprehend the whole Ceremonies
and Legal Perforrnances of the Jews) is not ne-
ceflary, nor doth avail. Here are then the IVorks
wjiich are excluded, by which no Man is Juflified'^
hut Faith^ which worketh by love^ but the newCrea-
tme-y this is chat which availethj which is abfoLmely
neceffary :
g)£ 3iutttftcatiou. 233
necejfary : For Faith^ that worketh by love^ cannot be
without Works J for, as it is faid in the fame <^th
Chapter, v, 22. Love is a Work of the Spirit : Alio
the. New Creature^ if it avail and be neceflary, can-
not be without Works^ feeing it is natural for it to
bring forth Works of Righteoufnefs. Again, that
the Apollle no ways intends to exclude fuch good
Works, appears, in that in the fame Epiftle he ex-
horts the Gdatians to them, and holds forth the
ufefulnefs and necefFity of them, and tliat very The ufefui^
plainly, c.6. v.j, 8, 9. Be not^ deceived^ faith h^.ZmtTor
God is not mocked '^ for rvhntfoever a Man foweth^ fW good works.
J/W/ he alfo reap : for he that fovpe'th to the Flejhj floall
of the Fleji) reap Corruption ^ but he that foweth in the
Spirit^ pall of the Spirit reap Life Everlaftlng, And
let tis not be weary of well-doings for in due feafon we
fljall reap if we faint not : Doth it not hereby ap-
pear, how neceflary the Apollle would have the
Galatians know, that he elleemed good Works to
be ? To wit, not the outward Teflimony and Tra-
dition of the Law, but the fruits of the Spirit, men-
tioned a little before ^ by which Spirit he would
have them to be led, and walk in thofe good
Works : As alfo, how much he afcribed to thefe
good Works, by which he affirms Life EverUfiing
is reaped. Now, that cannot be ufelefs to Man s
Juftification^ which capacitates him to reap fo rich
a Harvefl.
But lafily ^ For a full Anfwer to this Objection, j^fj^, 2.
and for the eilablifhing of this Dodrine of good
Worls^ I fhall inllance another Saying of the fame
Apollle PW, which our Adverlaries alfo in the
blindnefs of their minds make ufe of againft us *,
to wit; Tit. 3. 5. Not by Works of Righteoiifncfs^ which
we have done^ but according to his Mercy he faved t4.s^ ^y IJy x^^^^X
by the wajlnng of Regeneration^ a-ad renewing of z-/:/^ ^^erionnaii'- '
Holy Ghoffl. it is generally granted by all, that [5^- fjuic *if %
ved'] is here all one as if it had been faid \_Juftifiedr\ spirit.
Now there are two kind^s of Works here mentioned :
one
" 234 PROPOSITION VIL
one, by which we are not flived, that is, not Jiiili-
fied ^ and another, by which we are iaved, or jultifi-.
ed. The firft, the Works of Righteoiifncfs which we
have wrought, that is, which we ia our firil, fallen
Nature,by our own firength, have wrought, our own
legal Performances ^ and therefore may truly and pro-
perly be called ours, whatever ipecious appearances
they may feem to have. And that it muft needs,
and ought to be fb underflood, doth appear from
the otiier part. By the wajlnng of Regeneration^ and
renewing of the Holy -Ghofi ^ feeing Regeneration is a
Work, compreheniive of many good Works ^ even
of all thofe which are called, the Fruits of the
Spirit,
Object:. Now, in cafe it fhould be objeded, That thefe
may alfo he called oiirs^ hecaiife wrought in m^ and
alfo by m many times^ m Infimments,
jinfw, lanfwer*. It is far otherwife than the former:
for in the firfl we are yet alive in our own natural
ilate, unrenewed, working of our felves, feeking to
fave our felves, by imitating and endeavouring a
Conformity to the outward Letter of the Law; and
^o wreflling and llriving in the Carnal Mind^ that is
enmity to God,and in the Otrfed Willnot yet fubdued.
But in this fecond, we are Crucified with Chrifij we are
become dead with him^ have partaken of the Feilowjhif
of his SnfferingSy are made conformable to his Death j
and our firfl Man, our old Man with all his deeds^
as well the openly Wicked, as the feemingly Righ-
teous, our legal endeavours and foolilh wrefblings,
^otvitMt are all buried and nailed to the Crofs of Chrifi ^ and
fs the mrb- fo it is no more we^ but Chrifi alive in ns^ the Worker
er of Righ' in us. So that tho' it be We in a fenle, yet it is
^coujucfs. 2(^j^Qj.jjng j-Q |-j3^|. Qf ^^Q Apoflle to the fame Gal.
c. 2. v. 20. / am crucified^ yet neverthelefs 1 live^ yet
not /, hM Chrifi liveth in me : Not /, but the Grace
of Chrifi in me, Thefe Works are efpecially to be
alcribed to the Spirit of Chrifi j and the Grace of God
w ftsj as being immediately thereby afted and led
ifl
in them, and enabled to perform them. And this
manner of Speech is not ftrained, but familiar to
the Apoftles, as appears, Gal. 2. 8. For he that
wroH(rht ejfe^ually in Peter to the JlpoftleJJjip of the Clr~
cumcifion^ the fame WM mighty in me^ ^c. Phil. 2. 13.
For it is God which worketh in yon^ both to will and to
do^ &c. So that it appears by this place, that fincc
the wajhing of Regeneration is necellary to Juitili-
cation, and that Regeneration compiehends Works^
Works are neceflary \ and that thefe Works of the
Lav/, that are excluded, are different from thele,
that are neceflary and admitted.
§. XI. Thirdly^ they objed, Ti^^f no Worh^yea^ 7wt Obje£tv3
the Worh of Chrij} in us^ can have place in fiifltf cation^
becaufc nothing that is impure can he ufefid in it ^ and all
the Works wrought in us are impure. For this they
alledge that laying of the Prophet Ifalah^ 64.
6. All our Right eoufneffcs are as filthy rags ^ addiflg
this reaibn, That feeing we are impure^ fo muft our
Worh he ^ which^ tho^ goad in theynfdves^ yet as per^
formed hy us^ they receive a tinBure . of Impurity^ even
06 clean Water paffing throuqh an unclean Ripe is de^
fled.
That no imppire Worh are ufeful to Juflifi cation, Anfw. !«
is confefled ^ but that all the Works wrought in
the Saints are fuch, is denied. And for anfwer to
this, the former diitindion will ferve. We con-
fefs, that the firfl fort of Worh above-mentioned
are impure ^ but not the fccond : Becaufe the firft
are wrought in the unrenewed ftate, but not the
other. And as for that of Ifaiah^ it mufl relate to
the firfl kind^ for tho' he faith. All our Righteouf ,^ ^
nejfcs are as filthy Rags ^ yet that will not compre- <,/ Righfc-
hend the Righteoufnefs of Chrifl in us^ but only oj^^"efs i5^
that which we work 0/ and by our felves. For ^ ^^'^'^'^
fliould we fo conclude, then it would follow, that
we Ihould throw away all HoUnefs and Righteoufnefs ^
lince that which is z'^ filthy Rags ^ and as a me-njhuous
CarmcfJt^ ought to be thrown away ; yea, it v/ould
follow,
236 PROPOSITION VIL
follow, that all the Fruits of the Spirit, mentioned
GaL 4. were asfithy Rags : Whereas on the contra-
ry, fome of the Works of the Saints are faid to
have a Sweet Savour in the No fir Us of the Lord ^ are
*> faid to be an Ornament of great price in the fight of
God \ are faid to Prevail with him^ and to be Accep-
table to him ^ v^\\ic\\ filthy ^^^/ and a men fir mm Gar-
mem cannot be. Yea many famous Vrotefimts have
acknowledged, that this place is not therefore fo
Caivlnv rfn<f to be underflood. Calvin upon this place faith,
tnfecot' '' That it is ufed to be cited by fome, that they
cerning ifai. " may prove, there is fo little Merit in our Works,
iigualr" that they are before God filthy and defiled : But
ocfs. " this feems to me to be different from the Prophet's
" Mind ( faith he ) feeing he fpeaks not here of
M-jfcuiw. '' ^11 Mankind. MufculHs upon this place faith,
" That it was ufual for this People to prefume
" much of their Legal Righteoufnefs, as if thereby
^^ they were made clean ^ neverthelefs they had
^^ no more cleannefs, than the unclean Garment
" of a Man. Others expound this place concerning
" all the Righteoufnefs of our Flefh ^ that Opinion
" indeed is true : Yet I think that the Prophet did
" rather accommodate thefe Sayings to the Impu-
" rity of that People in legal Terms, The Author
(Bertius) (comuionly fuppofed ^f^/^ij fpeaking concerning
prefix* t^^ ^^"^ ^^^^^ ^f the 7th Chapter of the Epifile to
difTer:- ami. the Romans^ hath a Digreffion touching this of /-
faiah^ faying \ This place is commonly corrupted hy <t
pernicious wrefiing ^ for it is fiill alledged^ Oi if the
meaning thereof inferred the mofi excellent Works of the
ja. coret ^^fi Chriftians^ (Scc James Corety a French Minifter in
Apniog. im- the Church of Bafel^ in his Apology concerning Jufti-
l:m is^j.^'fa'^^^^^y ^^^'lili^ Alefcalesj faith', Neverthelefs accord- .
pa^. 78. i'^ig to the Counfel of certain good Men, / mufi admo*
nijlj the Reader J that it never came int^ our Adinds to
abkfe that faying of Ifai. ^4. 6. againfi good Works,
in which it is faid^ that all our RighteoufnelTes areas
fJ:hy Rags, as if we wonld have th^n vc'j^ich is good
£^t giuClgcation. 237
in our good Works, and proceedeth fi'om the Holy Spi-
rit, to he efieemed as a filthy and unclean thing,
§. XIL As to the other part. That feeing the hefl
of Men are fiill Impure and Imperfe^^ therefore their
Works mnfl he fo : It is to beg the queftion, and
depends upon a Propofition denied ; and which is to
be difcufled at further length in the next Propofition.
But tho' we fhould fuppofe a Man not throughly
Perfed: in all relpedts^ yet will not that hinder, but
good and perfed Works in their kind may be
brought forth in them by the Spirit of Chrifl :
Neither doth the Example of Water going through
an unclean Fife hit the matter ; becaufe, tho' Water
may be capable to be tindured with uncleannefs; yet
the Spirit of God cannot, whom we affert to be the
Immediate Author of tho^t Works that avail in fa-
ftification : And therefore Jefus Chrifl: his Works in
his Children are pare and perfeB^ and he workech
in and through that pti^e thing of his own forming
and creating in them. Moreover, if this did hold,
according to our Adveriaries fuppolition. That no
Man ever was or can he perfeB^ it would follow,
that the very Miracles and Works of the Apoilles, ^^re the
which Chrift wrought in them, and they wrought an'/mrks
in and by the Power, Spirit and Grace of Chrifl, of the a^
were alfo im^Hre and imperfeB ; fiich as their Con- IfJight by
verting of the Nations to the Chriflian Faith •, their the rover
Gathering of the Churches, their Writing of the IS^S
Holy Scriptures ^ yea, and their Offering up and Sa- and impcr-
crificing of their Lifves for the Tefiimony of Jefus. ^^^ '
What may our Adverfaries think of this Argument,
whereby it will follow, that the Holy Scriptures,
whofe Perfedion and Excellency they feem fo much
to magnifie, are proved to be impure and imperfeBj
becaufe they came through impjire and imperfeB
rejfels ? It appears by the Confefiicii ; of Proteftants^
that ihQ Fathers did frequently attribute unto Works
of this kind, that hftrumental Work, which we have
Tpokea of in Juftif cation, (albeit fome ignorant
Perfous
238 PROPOSITION VIL
PerfoRS cry out, it is Popery) and alfo divers, and
that famous Proteftams^ do of themfelves confefs it.
Am.Pokn::s. Amandm Polmns in his Symphonia Catholica^ cap. 27.
^ . de RcmiiTione Peccatorum^ p. 65 i . places this Thefts as
u/juititica- the common Opmion or Protejtams^ molt agreeable
t'°" ^^^ to the Dodrine of the Fathers : " We obtain the
i^rpopery.-^' RemilTion of Sins by Repentance, Confeffion,
" Prayers and Tears, proceeding from Faith, but
*' do not Mcrit^ to fpeak properly ^ and therefore
'^ we obtain Remillion of Sins not by the Merit
" of our Repentance and Prayers, JDUt by the
Gentiietus " Mercy and Goodnefs of God. Inmcentlm Gen-
Ex. Frnpref. tiktiis^ z Lawyer of great Fame among Protefiams^
Genev.i5i<5.|^ his Examen of the Coptncil of Trm^ p. 65, 67.
of Ji-tftijicatlon^ having before fpoken of Faith and
Works^ adds thefe words: But feeing the one cannot
be without the other ^ we call them both conjimUly Infliru-
;*'anchlus. mental Caufes. Zanchius iw his Fifth Book, Be Na-
turd Dei^ faith ^ We do not fimfly deny^ that good
Works are the Caitfe of Salvation, to wit^ the Infiru-
mentalj rather than the Efficient Caufe^ which they call
nfme quS non.] And afterwards. Good Works are
the Inftrnmental Caufe of the Popjfon of Life Eternal , .
for by thefe^ as by a means and d lawful way^ God leads
G. Amef. in unto the Poffeffion of Life Eternal. G. Amefim faith,
T^ohtix, That our Obedience^ albeit it be not the Principal and
i2.c. I.' Meritorious Caufe 6/ Life Eternal, is. 72everthelefs a
^'^' ^*^* Caufe in fome refpeEtj adminifiri?7gj helping and advan-
3 Bixter ^^^^i towards the Pojfjfion of the Life, A\^0 Richard
Baxter in his Book above-cited, p. 155. faith. That
we are Juftified by Works in the fame kind of Caufality^^
as by Faith, to wit^ as being both Caufes fme qua non,
or Conditions of the New Covenant, on our part re-
quifite to Juflif cation. And p. 195. he faith, Jt is
needlefs to teach any Scholar^ who hath read the
Writings of Papifts, how this Do^rine differs from
them.
o/ffcr Merit But I ajlly^ Bscaufe it is fit here to iliy fbmething
tfmZ''"^ of the Merit and Reward of Works, I Ihall add fome-
thing
^f 3|ugf ftcation. 239
thing in this place of our Senfe and Belief con-
cerning that matter. We are far from thinking
or believing, that Man merits any thing by his
Works from Gbd, all being of Free Grace ^ and
therefore do we, and always Jiav.e denied that Po-
plfi Notion of Aierhiim ex Condigno. Neverthelels
we cannot deny, but that God out of his Infmite
Goodnefs wherewith he hath loved Mankind, after
he communicates to him his holy Grace and Sprite
doth, according to his own will, Recompence and god Re^
Reward the good Works of his Children : And there- ^^'"^^ ^^\
fore this Merit oi Congrmty or Reward^ in fo far ^sfftiTcm-
the Scripture is plain and poiicive for it, we may '^'"^"^
not deny ^ neither wholly rejed the word, in lb
far as the Scripture makes ufe of it. For the fame
Greek a^iov, which fignifies [_Merlf\ is alio in thofe
places, where the Tranflators exprefs it IVorth^ or
Worthy^ as Mat, 3.8. i nef. 2.12. 2 Thef. 1.5,8.
Concerning which R. Baxter -fakh^ in the Book
above-cited, p. 8. Bnt in a larger fenfe^ 06 Promife is
an Obligation^ and the thi?7g Pr ami fed is [aid to be Deht^
fo the Performers of the Conditions are called Worthy,
and that which they perform Merit ^ altho^ properly all
he ofGrsiCQ^ and not o/Debt. Alio thofe, who are
called the Fathers of the Churchy frequently trfed
this word of Merits whofe fayings concerning this
matter, I think not needful to infert, becaufe it is
not doubted, but evident, that many Protefta-nts are
not averfe from this word^ in the fenfe that wc ufe
it. The Apology for the Auguflan Confeffion^ Art,
20. hath thefe words ^ We agree that Works are
truly Meritorious^ not of Remijfion of SinSj or Juflifica-
tion:, but they are Meritorious of other- Rewards C&rporal
and Spiritual J which are indeed ^ well in this Life^ as
after this Life. And further, SecingV^ orks are a cer^
tain fulfilling of the Law^ they are lightly [aid to he
Merit orlom ^ it is rightly faidy that a Rervard is due
to them.
In
240 PROPOSITION VII.
In the Afts of the Conference of OUenhftrgh^ the
To\7Z' Ele(floral Divines (p. i lo. & 255.) fay. In thU fenfe
burgh. oitr Conrches dfo are not aver fe from the word [^Merit]
iifed by the Fathers '^ neither therefore do they defend the
Popifh Doctrine of Merit.
G. vofTv.K; of G. f^ojfmsj ill his Theological Thefis concerning the
the word '^mts oi good Works^ iaith ; We have not adventured
to condemn the "word Q Merit] wholly^ as being that^
which both ma'ny of the Ancients ufe^ and alfo the Re-
formed Onirches have ufed in their Confeffons, Now
that God JHdqeth and accepteth Men according to their
Works, iS beyond doubt to thofe that ferioufly will read
and confider thefe Scriptures^ Mat. i5. 27. Rom. 2. 6",
7,10. 2Cor. 5.10. James 1.25. Heb. 10. 35. i Pet*
T. 17. Rev. 22. 12.
§. XIII. And to conclude this Theam^ let none
be fo bold as to mock God^ fuppofing themfeives
Juflificd and Accepted in the fight of God, by Vir-
tue of Chrifl's Death and Sufferings, while they
remain llnfandified and llnjullified in their own
Plearts, and Polluted in their Sins, left their Hope
Job 8. 13. prove that of the Hypocrite^ which perifheth. Nei-
ther let any foolilhly 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 affliding their Bodies m
Will-vvorfhip and voluntary Humility, or foolilhly
rbf Hope of [[-I'jviiig t;o Conform their Way to the outward
cdte"fe<5^ Letter of the Law, flatter themfeives, that they
perijh.but Merit before God, or draw a Debt upon him, or
ti7?HumbL that any Man or Men have pov/er to make fuch
kind of things Effedual to their Jnftification *, left
they be found fooUflj Boaflers^ and fir angers to Chrifh
and his Rlghteoufnefs indeed. But blefled for ever
are they, that having truly had a fenfe of their
own Unworthinefs and Sinfulnefs, and having feen
all their own Endeavours and Performances fruit-
lefs and vain, and beheld their own Emptinefs, and
tiie vanity of cheir vain Hopes, Faith and Confidence,
while
Cf ^uttttimu 241
while they remained inwardly pricked, purfued and
condemned by God's Holy Wlt-nefs in their Hearts ^
and fo having applied themfelves thereto, and fuf-
fered his Grace to work 'm them, are become changed
and renewed in the fpirit of their minds, paft from
Death to Life^ and know Jefns arifen in them, work-
ina both the \Vd and the Deed \ and fo having pa on
the Lord Jefns Chrifi^ in effed are clothed wich him,
and partake of his Righteoufiiefs and Nature ^ fiich
can draw near to the Lord with boldaefs, and know
their Acceptance in and by him^ in whom^ and in
as many as are found in him, the Father is well-
■pleafed.
PROPOSITION VIII.
Concerning Perfeaion.
In whom this Pnre and Holy Birth is fully brought forth^
the Body of Death and Sin comes to be Crncified^
and Removed^ and their Hearts united andfubjcubed
to the Truth '^ fo as not to obey any Siiggcflions or
Temptations of the Evil One^ to be free from Actual
Sinning and Tranjgr effing of the Law of God, and
in that refpehi perfed: Tet doth this FcvfeCtionflill
admit of a Growth \ and there remaineth always in
fome part a Pojfibility of Sinning^ where the Mind
doth not mo ft diligently and watchfully attend imto
the Lord,
§. r. C ^i^c,e we have placed "jitftjf^cation in the Re-
i3 velation of Jefiu Chrlfl formed and brought
forth in the Heart, there working his Works^^of
Righteoufnefs, and bringing forth the Fruits of the
Spirit : The Qiieition is. How far he may prevail
in us, while we are in this Life, or v/e over our
Souls Enemies, in and by his ftrength ? Thofe that
plead for Jaf^ification wholly without them, mcerly
Fv by
242 PROPOSITION VIII.
by Imputative Righteoufiiefs, denying the necelTity
of being clothed with Real and Inward Righteouf-
Thefe are nefs, do confequently affirm, That it is impojfible for
the wordiof ^ Maru e^jsn the befl: of Aden ^ to be free of Sin in this
tier larger Lije^ whichj tlicy lay, nd Alan ever was ^ but on the
Catechiim. contrary^ that none can^ neither of himfelf nor by any
Grace received in this Life ( O wicked faying againft
the Power of God's Grace ! ) keep the Commandments
of God perfectly ^ but that every Aian doth break the
Commandments in Thought^ Word and Deed : Whence
Whether it they alfo affirm, as was a little before obfcrved,
keep^ti^ ^° -^^^""^^ ^'^^ '^^'''y ^^fi -^^^^^^^^ ^f ^^^ Saints^ their Prayers^
Command- their Worfljifs^ are impure and polluted. We on the
^l ^'^ contrary, tho' we freely acknowledge this of the
natural fallen Man, in his firflflate, whatever his
Profeffion or Pretence may be, fo long as he is Un-
converted and Unregenerate : Yet we do believe,
that thofe, in whom Chrifb comes to be formed,
and the New Man brought forth, and born of the
Part L Incorruptible Seed, as that Birth, and Man in Union
therewith, naturally doth the Will of God *, fo it
is poffible, fo far to keep to it, as not to be found
controvcrfic daily TranfgrefTors of the Law of God. And for
^''^^^* the more c\q2X flating of the Contr over fie ^ let it be
conlidered :
I. §. II. Firft'^ That we place not this Poffibility in
mionai Man's own will and capacity, as he is a Man, the
Knowledge, g^^^ ^^ fallen ^dam^ or as he is in his Natural
State, however wife or knowing, or however much
endued with a notional and literal Knowledge of
Chrilt, thereby endeavouring a Conformity to the
Letter of the Law, as it is outw^ard.
II. Secondly '^ Tliat we Attribute it wholly to Man,
'mnh'^ as he is Born again, renewed in his Mind, raifed
by Chrift, knowing Chrifi: 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 manifefts and reproves Siil,
but alfo gives power to come out of it.
Thirdly 'y^
Thlr£y ^ That by this we underftand aot fuch a HI.
Perfection as may not daily admit of a Growth ^ and Growth in
confequently mean not, as if we were to be as Pure, ^^^^^^^^^'
Holy, and Perfedl, as God in his Divine Attributes
of Wifdom, Knowledge and Purity ^ but only a Per-
feEiion proportionable and anfwerable to Man's mea-
fure, whereby we are kept from Tranfgrefring the
Law of God^ and enabled to anfwer what he re-
quires of us •, even as he that improved his Two ^^ thatM"
Talents^ fb as to make Four of them, perfected his t^o Talents
Work, and was fo accepted of his Lord, as to be ^^^ nothing
called a good and Faithfd Servant^ nothing lefs than ^^4^ ^han^he
he that made his Five Ten, Even as a little Gold is ^jt^ the
perfect Gold in its kind, as well as a great Mafs j and ^^^^*
a Child hath a perfedt Body, as well as a Man, tho'
it daily grow more and more- Thus Chrift is faid.
Lithe 2. 52. to have incrcafed in Wifdom and Stature^
and in favour with God and Man ^ tho' before that
time he had n^YQv finned^ and was (no doubt) prfeU^
m a true and proper fenfe.
Fourthly j Though a Man may witneis this for a IV*
feafon, and therefore all ought to prefs after it;
yet we do not affirm, but thofe that have attained ^fqiescfti$g
it in a meafure, may, by the Wiles and Temptati- E^eZy.
ons of the Enemy, fall into Iniquity, and lofe it
fomctimes, 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 ^^f^„f2
have not arrived to Evci lafting Life, have had di- Man in his
vers Ebbings and Flowings of this kind ; for tho* ^onJl^
every Sin weakens a Man in his Spiritual Conclition, i>ut doth \ot
yet it doth not fo as to deflroy him altogether, or ^f^^^yj^^^
•^ J , . 1 1 r •/- • altogether*
render him uncapable or rifing agam.
Laftly \ Tho' I affirm, that after a Man hathar- V.
rived to fuch a Condition, m which a Man may ^f^^^^di
not fin, he yet may fin ; I will neverthelefs not NauZl
deny, but there may be a State attainable in this
Life, in ^vvhich to do Righteonfnefs may become ^o
natural to the Regenerate Soul, that in the flabi-
R 2 iity
244 P K O P O S I T I Q N VIIL ^
lity of this Condition they cannot fin. Others may
perhaps fpeak more certainly of this State, as ha-
ving arrived to it : For me, I fhall fpeak modeflly,
as acknowledging my felf not to have arrived at
it:^ yet I dare not deny it, for that it feems fo
politively to be aflerted by the Apoflle, in thefe
words, 1 Job/ 3,9. He that is horn of God fmneth
72 ot^ neither cmi he^ bccaitfe the Seed of God remain eih
in him.
Part. II. The Co7it rover fie being thus ftated, which will
SeU. I . ferve to obviate OhjeEHonsy I Ihall proceed, firfi:^ to
fhew the abfurdity of thatDodrine, that pleads for
Sin, for term of Life^ even in the Saints.
Se^. 2. Seco'ndly\ Prove this Doctrine of P^r/^^io?^ from
many pregnant Teflimonies of the Holy Scripture.
SeEi, 3. And litjlly^ Anfwer the Arguments and Objedi-
ons of our Oppofers.
Se-t. I. §. III. Firfi then ^ This Dodrine, viz.. That the
Proof I. Saints nor can^ nor ever will he fi^ee of finning in this
TheDoarine ^'fi-^ ^s inconfifteut with the Wifdom of God, and
of pleading with his Glorious Power and Majefty, Who is offerer
%' -^^J^ZT^ Eyes than to behold Irnqnity'' '^ who having purpofed
Curd. ' in himfeif to gather to him,that fhould Worlhip him,
*Kab. 1. 10. 3nd be WiCnefles for him on Earth, a chofen Feople^
'* doth alfo no doubt fandifie and purifie them. For
God hath no delight in Iniquity, but abhors Tranf-
greflion ^ and tho' he regard Man in Trangreffion,
io far as to pity him, and, afford him means to
come out of it ^ yet he loves him not, neither de-
lights in him, as he is joined thereunto. Where-
fore if Men mufl be always joined to Sin, then God
fhould always be at a dillance with them ^ as it is
written, Ifai. 59. 2. Tonr Jniqitities have fe far ate d be-
tween yon and your Godj and your Sins have hid his Face
fi-om yoH \ whereas, on the contrary, the Saints are
fiid to lartah-i even while here, of the Divine Na^
tHre^ 1 Pet. i . 4. and to be One fpirit with the Lord,
1 Cor. 6. 17. Now no unclean thing can be fo.
It is cxprclly written, That then ii m Communion
betwixt
_^ ^£ mtUttinn. 245
betwixt Light and Darknefs^ 2 Cor. 6, 14. But God is
Light J and every Sin hDarknefs in ameafiire: What
greater flain then can there be than this upon
God's Wijdom, as if he had been wanting to pre- ■^fj^^^^^'*
pare a means, whereby his Children might per- been v^ant-
redly ferve and worfhip him ^ or had not provided ^^^^^f^ ^^^'
a way, whereby they might ferve him in any things mear« to
but that they m\\^ withal Hill ferve the Devil, 110 {^J^^^^^"^^^^^
lefs, yea, more than himfelf? Fork tku finneth^ ^^ pcrteAiy ?'"
the jervant of fm^ Rom. 6^. 16. and every Sin is an
act of fervice and obedience to the Devil. So then,
if the Saints lin daily in thought^ word and deed^
yea, if the very fervice they offer to God be Sin,
furely they ferve the Devil more than they do
God: For beiides that they give the Devil many
intire Services, without mixture of the leail grain
to God^ they give God not the leafl Service, in
which the Devil hath not a large lliare: And if
their Prayers, and all their Spiritual Performances
be linful, the Devil is as much ferved by them in
thefe, as God, and in moil of them much more *
lince they confefs, that many of them are perform-
ed without the Leadings and Influence of God's
Spirit. Now who would not account him a fool-
illi Mafler, among Men, who being able to do it,
and alfo defirous it might be JR), yet would not
provide a Way whereby his Children aud Servants
might ferve him more intirely than his avow'd
Enemy ; or would not guard againft their ferving
of him, but be fo imprudent and unadvifed in his
contrivance, that whatever way his Servants and
Children ferved him, they fliould no lefs, yea, of-
ten much more, ferve his Enemy? What may we
then think of that Doftrine, that would infer this
Folly upon the Omniptent and Only Wife GO Df
§. IV. Secondly^ It is inconftflent with the j^/^y^/V^ Proof 2.
of God, For fmce he requires Purity from liis j^^ jnco,rf,^
Children, and comm.ands them to abflain from ftcvcy mth
every Iniquity, fo frequently and precifely, as fhall ^l^^^^lf^'^
R 3 here*
2^6 PROPOSITION VIII.
hereafter appear ;> and fince his Wrath is revealed
Againft all Vngodlinefs and Vnrtghteoitfnefs of Men \
it mnft needs follow, that he hath capacitated
Man to anfwer his Will *, or elfe, that he requires
more than he has 'given power to perform ^ which
is to declare him openly Vnjufi^ and with the
flothful Servant to be a hard Mafter, We have
elfewhere fpoken of the lujuftke thefe Men afcribe
to God, in making him to Damn the Wicked^ to
whom they all edge he never offered any means of be-
in or good. But this is yet an Aggravation more ir-
rarional and inconfiftent, to fay, Tloat God will not
afford to thofe., whom he hoi chofen to be his own (whom
they confefs he lovcth) the means to pleafe him. What
can follow then from fo flrange a Dodrine ? This
LnferfeBion in the Saints, either proceeds from
God,or from themfelves. If it proceeds from them,
it mufl be, becaufe they are fhort in improving
or making ufe of the Power given them, where-
by they are capable to obey ^ and' fo it is a
thing poflible to them (as indeed it is by the help
of that Power, ) but this our Adverfaries deny :
They are then not to be blamed for their Imper-
feftion, and continuing in Sin, fince it is not pollible
to them to do other wife. If it be not of them-
felves, it mufl be of God, v/ho hath not {^tn meet
to allow them Grace in that degree, to produce
that effe^l:: And what is this but to attribute to
God the heighth of Injullice, to make him require
his Children to forfake Sin, and yet not to afford
them fufficieat Means for fo doing ? Surely this
makes God rnore Unrighteous than wicked Men,
grve their Who if (as Clirift fp^irh) their Children require Bread
Stone '^^n^'^ <?/ them^ will not give ihem a Stone ^ or inftead of a
jiead of Fiji}., a Serpent, but thefe Men confefs, We ought
&^^^^^' to feek of God power to redeem us from Sin, and
yet believe, they arc never to receive flich a Power ,
fuch Prayers then cannot be in I^aith, but are all
7ain» Is not this to make God as llnjuH to his
Childreii
iDf ^tvitttion. 247
Children, as Pharaoh was to the Jfraelites^ m requi-
ring Brick, and not giving them Straw ? But, blelFed
be God, he deals not fo with thofe that truly trull
in him, and wait upon him, as thefe Men vainly
imagine ^ for fnch faithful Ones find of a Truth,
that his Grace is [Hfjicirnt for them^ and know how,
by his Power and^ Spirit, to overcome the EyII
One.
§. V. Thirdly ; This evil Dodlrine is highly In- Proof 3.
pirioiis to Jeffis Chrifl^ and greatly Derogates jrom the
Power andFinue of his Sacrifice^ and renders his Com- ^^„J %ri„ci'
ina andAfiniJiry^ as to the great End of it, inefftElnal. P.^i End of
For Chrifl (as for other Ends) fo principally he /^''f^if ^'^:
appeared for the Removing of Sin, for the Gather- P^^^-^^c^
ing a Righteous Generation, that might ferve the "^ZlvLl^
Lord in Purity of Mind, and walk before him in sin, and ta
Fear, and bring in Everlailing Righteoufnefs, and ^^^^^^'^^'^
that Evangelical Perfection which the Law could iniq -ity.
not do* Hence he is iaid. Tit. 2. 14. To have given
himfelf for ^, that he might redeem us from all hriqnityy
and prrifie nnto himfelf a Peculiar People^ z.€alopts of
good Works : This is certainly fpoken of the Saints,
while upon Earth. But contrary thereunto, thefe
Men affirm. That we are never redeemed from alllni-
ftity \ and 'io make Chriil's giving of himfelf for us
void and ineffcdual, and give the Apoftle Paid the
Lye plainly, by denying, xX\a.t Chrlfi pur ifleth to him-
felf a peculiar People^ z^ealous of good Works. How are
they zealous of good Works j who are ever commit-
ting evil ones ? How are they a purified People^ that
are flill in impurity, as are they that daily fm, un-
Icfs Sin be accounted no impurity ? Moreover it is
laid exprelly, i John 3. 5, 8. That/i?r this pttrpofe the
Son of God was manifefied^ that he mi^ht deflroy the ivoi ks
of the Devil ^ a^dye know that he was manifefied to rake
away our fns. But thefe Men make this piirpofe of
none eiFed ^ for they will not have the Son of God
to deflroy the works of the Devil in his Children^ m thi^
World : Neither will they at all believe^ that he
R J. wa^
248_ PROPOSITION Vill.
was rnaaifcil to take away our Sins, feeing they
plead a nccedity of always living in them. And
left any ihoiild v/reft this place of the Apoftle, as
if it were fpoken only of taking away the guilt
of Sin, as if it related not to this Life ^ the Apo-
ille, as of purpofe to obviate fiich an Objedion^
adds in the following verfes, IVloofoever abideth in
himy fmneth not^ &:c. I hope then they fin not daily
in Thought, Word and Deed. Let no M.^m deceive
you^ he that doth Ri^hteonffiefs^ is Righteous^ even ^ he
. is Right eop^s ^ he that committeth fin is of the Devil :
But he that linneth daily, in Thought, Word and
Deed, committeth Sin ^ how conies fiich a one then
ro be the Child of God ? And if Chrift was mani-
fell to take away Im, how flrangely do they over-
turn the Dodrinc of Chrifl-, that deny that it is
ever taken away here ? And how injurious are
they to the Efficacy and Power of Chrift's Ap-
pearance ? Came not Chriil to gather a People out
of Sin, into Px^ighteoufnels ^ out from the Kingdom
of Satan, into the Kingd.om of the dear Son of God?
And are not they, tha't are thus gathered by liim,
his Servants, his Children^ his Brethren, his Friends?
Who tx^s he votUy fo are they to he in th'ps World^ Holy^
Pure a'ldVn defiled. And doth not Chrifl: fl:ill watch
over them, ffand by them, pray for them, and pre-
ferve them by his Power and Spirit, walk iii them,
The Dtzii 3nd dwell among them :, even as the Devil, on the
c^cUi a- other hand, doth among the Reprobate Oiies ?
Re^-pJaL. How comes it then, that the Servants of Chriil are
lefs his Servants, than the Devil's are his? Or is
Chriil unwilling to have his Servants throughly
pure? Which were grofsBlafphemy to aflert, con-
trary to many Scriptures. Or is he not able, by
his Power, to prefer ve and enable his Children to
lerve him ? which were no lefs Blafphemous to
affirm of him *, concerning whom the Scriptures
declare, That he has Overcome Sln^ Deaths Hell^
a'lfd the Grave^ and Trinr/iphcd over them openly ^ and
that
C£ f^etfecttcn. 249
that All Power in Heaven and Earth is given to him.
But certainly, if the Saints fin daily in Thought,
Word and Deed, as thefe Men ailcrr, they ferve
the Devil daily, and arefubjed to his powers and
fo he prevails more than Chrifl: doth, and holds
the Servants of Chrift in bondage, whether Chrill
will or jiot. But how greatly then doth it contra-
dict the End of Chrift's Coming ? as it is exprelled
by the Apoftle, £pk 5.25,25,27. Even as Chrilh
alfo loved the Chirr ch^ and gave himfelf for it^ that he
might fanEhifie and clcanfe it with the wapjing of Watcr^
by the Word : That he might frefcnt it to himfelf a Glo-
rioiii Churchy not having ffot or vcr inkle ^ or any fuch
thing \ hut that it jhoidd he holy^ and without hlemijlj.
Now if Chrift hath really thus anfwered the thing
he came for, then the Members of this Church are
not always finning in Thought, Word and Deed ;
or there is no difference betwixt being fanftified
and. unfand:itied, clean and unclean, holy and un-
holy, being daily blemlHied with Sin, and being
without blemiih.
§. VI. Fourthly ^ This Doclrine renders the Work ^^ooi 4.
of the Miniftry^ the Preachina of the IVord^ the Writing
of the Scriptures y and the Prayers of Holy Men^ altogether
ufelefs and ineffetknal. As to the firft, £/?/;. 4. 1 1 .
Paftors and Teachers are faid to be given for the
PerfeEhion of the Saints^ &C. until we all come in the
Vnity of the Faith^ and of the Knowledge of the Son of
Gody unto a perfiB Adan^ unto a meajiire ef the Stature
of the fdnejs of Chrifi. Now if there be a neceffity
of finning daily, and in all things, then there can
be no Perfection ^ for fuch as do fo^ cannot bw-
efteenied Perfed. And if for Effeduating this Per- Paffors,Tea;
fedion in the Saints, the Miniltry be appointed and trhnZl
difpofed of God, do not fuch as deny the pollibility ctre' s[n.'e,i
hereof, render theMiniHry ufelefs, and of no pyo-f^'^Jl''^^^'/'
fit? feeing tliere can be no other true uk Mgn- the -sair.ts.
ed, but to lead People out of Sin, into Righteouf-
nefs. If fo be thefe Minifters aHlire ux, that we
need
250
PROPOSITION VIII.
need never expect to be delivered from it, do not
they render their own Work needlefs? What
needs Preaching againft Sin, for the reproving of
which all Preaching is, if it can never be forfaken ?
Our Adverfaries are Exalters of the Scriptures in
words, much crying up their Ufefulnefs and Per-
fedion: Now the Apoflle tells us, iTim. 3. 17.
That the Scriptures are for mahng^ the Man of God
ferfe^ ^ and if this be denied to be attainable ia
this Life, thea the Scriptures are of no profit ^ for '
in the other Life we fliall not have ufe for them.
It renders the Prayers of the Saints altogether ufe-
lefs J feeing themfelves do confefs, they ought to
pray daily, that God wodd deliver them jrom Evilj
and free them from Sin^ by the Heif of hts Spirit and
Grace^ while in this World. But tho' we might fup-
^ofe this Abfurdity to follow, That their Prayers are
■without Faith '^ yet were not that fo much, if it did
not infer the like upon the holy Apollles, who
prayed earneflly for this end, and therefore (no
doubt) believed it attainable, Col, ^,11. Labouring
fervently for yon in Prayers^ that ye may fiand ferfeEl^ &c,
I Theff. 3. 1 3. o: 5. 23, &c,
§. VII. But Fifthly ; This Doftrine is contrary to
common Reafon and Senfe. For the two oppofite
Principles^ whereof the one rules in the Children of
Darknefs^ the other in the Children of X/Vk, are
Sin and Right eoufnefs : And as they are refpedively
leavened and aded by them, fo they are accounted
either as Reprobated, or Juflified ^ feeing it is j4bo-
Trov.ij.i^.mination in the fight ofGod^ either tojnftifie the Wick^
edj or Condemn the Jnfi, Now to f^y, that Men can-
not be fo leavened by the one, as to be delivered
from the other, is in plain words to affirm, Thar
Sin and Righteoufnefs are confiflent \ and that a Man
may be truly termed Righteous^ tho' he be daily y;;z-
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
Darhisfs^
<3DC ^etfecttott. 251
JDarknefsj and calling Good Evil^ and Evil Good?
Since they lay. The very hefi jiEiions of God's Chil-
dren are defiled and folbtted \ and that thofe that fin
daily ^ in Thon^ht^ Word and Deedj are good Aien and
Women^ the Saints^ and Holy Servanu of the Holy
TnreGod: Can there be any thing more Repugnani:
than this to common Reafon ? fince the SubjeSt i$
Hill den'ominated from that Accident^ that doth
moll influence it ; as a Wall is called Whlte^ whea
there is much whitenefs ^ an-d Blacky when there is
much hlacknefs ^ and fuch like. But when there is
more Umghteoufnefs in a Man, than Righteouf-
ncfs ^ that Man ought rather to be denominated
Unrighteous, than Righteous. Then furely, if
every Man iln daily in Thought, Word and Deed,
and that in his Sins there is no RighteoujQiefs at
all, and that all his Righteous Adions are polluted,
and mixed with Sin \ then there is in every Man
more Unrighteoufnefs, than Righteoufnels-^ and fo if au daily
no Man ought to be called Righteoj^^ no Man can f^';^;^^;^*
be laid to he SanEhified or Wajhcd. Where are then out Man ^
the Children of God f Where are the Fnrified Ones f ^^^" y>£^
Where are they^ who were fometimes Vnholy^ hut nowuirel^^^
Holy \ that fonmimes were Darknefs^ but now are Light
in the Lord ? There can none fuch be found then at
this rate, except that Unrighteoufnefs be eileemed
lb : And is not this to fall into that Abomination
above-mentioned, of fnftifyi-ng the Vngodly f This
certainly lands in that horrid Blafpnemy of the The Biaf-
Ranters J that affirm, There is no difference l'stwixt^l^^>^^'^^
Good and Evil^ and that all is one in the fight of God : Liber rbcs, .
1 could Ihew many more grofs Abfurdities, evil
Confequences, and manifeft Con traditions implied
in this Sinfid DoEirinej but this may fuffice at pre-
Tent ^ by which alfo,in a good meafure, the Proba-
tion of the Truth we affirm is advanced. Yet
heverthelefs, for the further evidencing of it, I
ijiall proceed to the Second thing propofed by me,
to wit, to prove this from feveral Teilijfeonies of
the Holy Scriptures. ' ' - §. Vllt
252 PRO POSITION VIII.
Sect. II. §. VIII. And firfij I prove it from the peremp-
Proof I. tory, politive Command of Chn'fi and his ^poftlesj
feeing this is a Maxim ingraven in every Man's
Heart naturally, That no Man is hound to do that
f/a^%^^^' rvhich PS impojjible. Since then Chn'fi and his JlpoftUs
Ket^ my have Commanded iis to keep all the Commandments^
mZ'.'''^' 2^1^ t^ ^^ ])^rkdi in this reipea: ^ it is poUible for
us fo to do. Now, that this is thus Commanded,
without any Commentary or Confequence, is evi-
dently apparent from thefc plain Teftimonies, Mat,
5.48. <5v 7. 21. John 13. 17. I Cor. 7. 19. 2 Cor. 13.
1 1 . I John 2. 3, 4, 5, 6'. & 3. 2, 3, 4, 5, 6, 7, 8, 9, 1 o.
Thefe Scriptures intimate a pofitive Command for
it, they declare the abfolute Neceility of it ^ and
therefore, as if they had piirpofely been written
to anfwer the Objections of our Oppofers^ they lliew
the Folly of thofe, that will efteem themfelves
Children or Friends of God, while they do -other-
w ife.
i'r©of2. Secondly^ It is pofTible, becaufe we receive the
The roffibi'^^^V^'^-> and La w thereof, for that elfecl: ^ and it's
iity 0f it. exprelly promifed to us, as we are under Grace,
as appears by thefe Scriptures, Rom. 6, 14. Sinfloall
not have dominion over yon ^ for ye are not under the
Law J hut under Grace : And Rom. 8. 3. For what the
Law could not do^ in that it was weak through the FlejJi^
God fending his own Son ^ &:c. That the Right eoufnefs of
the Law might he fulfilled in iis^ &:c. For if this were
The difer- not a Condition both requifite, neceHary, and at-
law ^^^^ t^iinable under the Gofpel, there were no difference
«ofpei. betwixt the hrlnging in of a hotter Hope^ and the Law
which made nothing perfetJ • neither betwixt thole,
which are under the Gofj^el, or who under the Law
enjoyed and walked in the Life of the Gofpel^ and
mecr Legalifis. W^hereas the Apoftle, throughout
that whole fixth to the Romans^ argues not only
the pojfihility^ but nccejfity of being free from Sin,
from their being under the Gofpel^ and under 6'r^6-^,
and noE under the i^n?; and therefore itatcs him-
felf.
S)t ^ttitttimi. 253
felf, and thofe to whom he wrote, in that Condi-
tion, in thefe vcrfes^ 2, 3, 4, 5, 6, 7. and therefore
in the i t, 12, 13, 1 5, 17, 18 verfes^ he argues both
the Pollibility and Neceility of this freedom from fm^
ahnoft in the fame manner we did a little before ^
and in the 22^^ he declares them in meafure to
have attained this Condition, in thefe words, Bhc
now beim made free from Sin^ and become Servants to
Cod J ye have your fruit unto HoUnefs^ and the end
Everlaflwg Life. And as this Perfection, or free- PerMon
dom from Sin, is attained and made poffibl'c, where from sm"^^™
the Gofpel and Inward Law of the Spirit is recei- t^^'^^d and.
ved and known ^ fo the ignorance hereof has been ITfly'the
and is an occafion of oppofing this Truth. For Man oofpei.
not minding the Light and Law withi?i his Hearty
which not only difcovers Sin, but leads out of it,
and fo being a flranger to the new Life and Birth
that i^ born of God, which naturally doth his Will,
and cannot of its own nature tranigrefs the Com-
mandments of God, doth, I fay, in his natural
flate, look at the Commandments, as they are
without him, in the Letter; and finding himfelf r;?/r x^^^^'r
reproved and convided, is by the Letter killed, S^tfL
but not made alive. So Man, finding himfelfaiivc.
wounded, and not applying himfelf Inwardly to
that which can heal, labours in his own v/ill after
Conformity to the Law, as it is without him 9
which he can never obtain ; but finds, the more
he wreltlcs, the more he falleth fhort. So this is
the Jew Hill in effed, with his carnal Command-
ment, with the Law without, i\\ the Firfl Covenant--
flate^ which makes not the Comers thereMnto ferfeftj
as pertaining to the Confcience^ Hcb. 9. 9. tho' they
may have liere a Notion of Chriflianity^ and an Ex-
ternal Faith in Chrifl, This hach made them flrain
and wrefl the Scriptures for an Impttative Righte-
oufnefs^ wholly v^ithouc them, tp cover their Im-
purities; and this hath made them imagine an Ac-
ceptance with God poITible, tho' they lljppofe it
impofiible
2S4 PROPOSITION VIII.
impoflible ever to obey Chrift's Commands. But
alas ! O deceived Souls*! That will not avail in the
day, wherein God will judge every Mcin according to
his IVorky whether good or had. It will not fave
thee to lay. It was necefTary for thee to lin daily
in Thought, Word and Deed ^ for fuch as do foy
have certainly obeyed llnrighteoufnels : And what
is provided for fuch, but Tribdatlon and Anguijhj
Indignation and Wrath \ even as Glory ^ Honour ^ and
TeacCy Immortality and Eternal Life^ to fetch as have
done good^ and patiently continued in well-doing, Sq
thQWy if thou defireH to know this Perfection and
Freedom from Sin, poflible for thee, turn thy Mind
to the Light and Spiritual Law of Chrtfi in the Hearty
and fuffer the Reproofs thereof; bear the Judgment
and Indignation of God upon the Unrighteous Part
in thee, as therein it is Revealed, which Ghrifl hath
made tolerable for thee ; and fo fufe Judgment in
^^dZ'of ^^^^^ ^^ ^^ brought forth into J^tEioryy and thus come to
^^rifi^i suf- partake of the Felloi>Jhip of Chrift's SujferingSy and be
^'^'"iikr^^ ^/2^W^ Conforimihle unto his Deathy that thou may'll
7onforv^bie f^el thy fclf Crucified with him to the World, by the
"^Deatb" P^T^^y' <^f ^^^^ ^^^.^ «» f^^^h fi> that that Life, that
fbme times was alive in thee to this World, and
the Love and Lulls thereof, may die ; and a new
Life be raifed, by which thou may'fl live hence- J
forward to God, and not to or for thy felf; and '
with the Apoftle thou may'fl fay, Gal. 2. 20. It U
no more /, but Chrift alive in me y and then thou wilt
be a Chrifiian in deedy and not in name only, as too
many are ♦, then thou wilt know what it is to have
fut off the old Man with his deedsy who indeed fins
daily ia Thought, Word and Deed •, and to have
fut on the new Many that is renewed in Holinefsy after
the Image of him that hath created himy Eph.4.24. and
thou wilt witnefs thy feif to be God^s IVorkmanflnpy
created in Chrifi Jefus unto Good Works j and fb not
O^Vs- ^^ ^^^ always. And to this New Man, Chrifi's Yoke
' is eafisy and hirS Bffrthen is Ughty tho' it be heavy to
the
the Old Adam \ yea, the Commandtnents of God are
not unto this grievom ^ for it is his Meat and Drink
to be found fulfilling the will of Cod,
Laftly ^ This Perfection, or Freedom from Sin, Proof 3.
is pofTible, becaufe many have attained it ; accord-
ing to the exprefs Tellimony of the Scripture. att7ine7'
Some before the Law, and fome under the Law, Perfcaion.
through witnefling and partaking of the Benefit
and Effed of the Gofpel ^ and much more many
under the Gofpel. As firft. It is written o^ Enoch, S°*fbGi**
Gen. 5. 22, 24. that he walked with God, which no andnfas
Man while finning can ^ nor doth the Scripture re- p^^^'^'^'
cord any failing of his. It is faid of Noah, Gen. 6. -
9. and of Joby i. 8. and of Zacharias and Elizabeth^
Luke T. 6. That they were PerfeB. But under the
Gofpel, befides that of Romans above-mentioned,
fee what the Apoflle faith of many Saints in gene-
ral, E^h. 2. 4, 5, 6". But God, who is rich in Merey^
for his great Love wherewith he hath loved us, even
when we were dead in fins, hath qmckned tis together
with Chrifi- ( by Grace ye are faved ) and hath raifed
m tip together, and made us fit together in heavenly
places in Chrifi Jefus, &c. I judge, while they were
fitting in thefe heavenly places, they could not be
daily finning in Thought, Word and Deed, neither
were all their Works, which they did there, as//-
thy Rags, or as a menfirnom Garment : See what is
further fuid to the Hebrews, 12. 22,23. Spirits of
jiift Men made perfeB. And to conclude, let that
of the Revelations, 14. i, 2, 3, 4, 5. be confideredj
where, tho' their being found without fa-ult, be fpoken
in the prefent time, yet is it not without refped to
their Innocency, while upon Earth -, and their be-
ing Redeemed from among Men, and no Guile found in
their Mouth, is exprelly mentioned m the time pall.
But I fhall proceed now, in the third place, to Ati- SsU^ IIL
fwer the Obje^ions, which indeed are the Argu-
ments of our Oppofers.
§c IX
i%6 PROPOSITION VIIL
(^bjccl.i §. IX. I fhall begin with their chief and great
Argument, which is the words cf the Apoltle,
I John 1.8. Jf Wf fay that we have no- fin ^ we deceive
onrfclves^ and the Truth vs not In m : 1 his they think
Invincible.
Anfiv. I. But is it not ftrange to fee Men fo blinded with
Partiality ? How many Scriptures tenfold more
plain do they rejeft, and yet ftick fo tenacioufly
to this, that can receive fo many Anfwers? As
If xte fay, f^i]]-^ \_Jf we fay if we have no fin^ &C.] vvill not
J«, &o """ import the Apodle himfelf to be included. Some-
ohjcaed. times the Scripture ufeth this manner of Expreflion,
when the Perfbn Ipeaking cannot be included-;
which manner of Speech tlie Grammarians call
Metafchematifmns. Thus James 3. 9, 10. Ipeaking
of the Tongue^ laith, Therewith hlefs we Godj and
therewith curfe we Men ; adding, Thefe things ought'
not fo to he : Who from this will conclude, that
A r ^ tlic Apoftle was one of thofe Curfers ? But Second-
njw. 2.^^^ ThisObjedion hitteth not the mattery he faith
not. We fin dally in Thought^ Word and Deed \ far
lefs, that the very Good Works^ which God works in
us by hts Sfirit^ are fin : Yea, the very next verfe
clearly Ihews, that upon Confejfton and Repent ance^
we are not only forgiven, but alio cleanfed ; He is
falthfid to forgive tis our Slns^ and to cleanfe us fi'om
all Vnrighteoi^?iefs : Here is both a Forgivenefs, and ^
removing of the Guilt, and cleanfing or removing
of the Filth -^ for to make Forgivenefs and Cleanfing^
to belong both to the removing of the Gnilt^ as
there is no reafon for it from the Text, fo it were ;
a moil violent forcing of the words, and would |
imply a needlefs Tautology. The Apoftle having i
Ihewn, how that not the Guilt only, but even the '
^ Filth alfb of Sin is removed, fubfumes his words in
the time pafl in the loth verfe. If 'we fay we have not
Anjw, 2.fi'^^^cd, we make him a Lyar* Thirdly, As Angitfllna
well obferved, in his Expofition upon the Epiille
to the Galatians '^ It is o?je thing not to fin, and another
thing
Cf l^etfecHon* 257
thin^ mt to have fm : The Apoflle's words are not,
If we fay we fm not^ or commit not fm daily ^ but ^/^/wg'^not
we fay ^ we have no fm : And betwixt thefe two to fm ; ^z/rf
there is a manifefl difference ^ for ia refped all ^^"/n^'iiot
have finned^ as we freely acknowledge^ all may be tohavcfm,
&d in a fenle to have/;/. Again, Sm may be ta-
ken for the Seed of Sin^ which may be in thofe, that
are redeemed from aEinal Sinning : But as to the
Temptations and Provocations proceeding from it,
being refilled by the Servants of God, and not
yielded to, they are the Devil's Sin, that tcmpc-
cth ^ not the Man's, that is preferved. Fourthly^ Anfw. ^^
This being considered, as alfb how pofitive and
plain, once and again, the lame Apoflle is, in that
very Epiflle, as in divers places above-cited; is
it equal or rational, to ftrain this one place, pre-
' lently after fo qualified and fubfumed in the time
fafl^ to con trad id not only other pofitive Ex-
preflions of his, but the whole tendency of his Epi-
llle, and of the reft of the holy Commands and Pre-
cepts of the Scripture ?
Secondly^ Their Second Objection is fi'om two Obje3:,2
places of Scripture, much of one figirification :
The one is, i Kings 8. 46^. For there is no Man that
finneth not. The other is Ecclef i. 20. For there is
not a jnfl Man it^on Earthy that doth good^ and fm-
7i€th not,
I anfwer ; Kr/?, Thefe affirm nothing of a daily jp^^.
and continual fmnmgy fb as never to be redeemed "^
from it ; but only, that all have finned^ or that
there is none that doth not fm^ tho' not always,
^o as never to ceafe to fm ; and in this lies the
Qiieftion. Yea, in that place of the Ktngs^ he fpeaks
within two verfes of the returning of fuch with all
their Souls and Hearts'^ which implies a pofiibility of
leaving off Sin. Secondly. There is a refpedt to be f^;'">^f>^^
naa to the Seafons and Dijpenfations ; for if it Difpenfau-
ihould be granted, that in Solomons time there was ^J-^^^^F'^"
none that finned not j it will not follow, that there
S are
258 PROPOSITION VIII.
are none fuch now, or that it is a thing not now
attainable by the Grace of God under theGofpel:
For A non ejfe ad non fojfe non vdet feqiiela. And
laftly^ Tills whole Objedion hangs upon a falfe In-
terpretation j for the Hebrew word t^un^ may
be read in the Potential Moodj Thus, There is no
M^n who may not fin^ as well as in the Indicative :
^o both the old Latin, Juniti^ and TrcmelHm^ and
Vatahlm have if, and the fame word is lb ufed,
Pfalm 119. II. / have hid thy Word in my Hearty
iV KOns kV jyoV that is to fay, That I may not
fm agcdnfi thee^ in the Potential Mood^ and not ia
the % die alive ^ which being more anfwerable to
the Univerfal Scope of the Scriptures, the Te-
ilimony of the Truth, and the fcnfe almoft of
all Interpreters, doubtlefs ought to be fo under-
f^ood, and the other Interpretation rejed^ed as [jh^
riom.
Objcd.3 Thirdly \ They Object foitie ExprelTioHs of the
Apoltle Paul^ Rom. 7. 19. Por the goo d^ that Iwoddj
I do not '^ hat the evilj which I would not j that I do.
And verfe 24. O wretched Man that I am I who Jhali
deliver me from the Body of this Death ?
jinfw. I anfwer ^ This place infers nothing, unlels it
were apparent that the Apollle here were fpeak-
ing of his own Condition, and not rather in the
Perfon of others, or what he himfcif had forae-
times born ^ which is frequent in Scripture, as in
the cafe of Cur[]ng,in 5^^wf/,before--meiitioned. But
there is nothing in the Text, that doth clearly lig-
nifie the Apoftle to be fpeaking of himfelf, or of
a Condition he was then under, or was always to
be under ; yea, on the contrary, in the former
Chapter (as afore is at large fhewn) he declares.
They were Dead to fin -^ demanding, how fitch Jlwdd
fin\perfb' y^f. /;^^ ^riy longer therein f Secondly^ It appears, that
wretched the Apoflic pcrfouatcd one not yet come to a Spi-
^^^"^^^{^^^ritural Condition, in that he faith, vcrfe 14. But I
Hcdeeiacr* (im Carnal^ fiuld under Sin, Now^ is ic to be ima-
gined^
gined, that the Apoltle Panl^ as to his own proper
Condition, when he wrote that Epftle^ was a Car-
neil Marij who in ckaf, i . teftifies of himfelf. That
he was fiparated to be an Apuflle^ capable to impart to
the Romans [piritHd Gifts ^ and chap. 8. ver. 2. That
the Law of the Spirit of Life in Chrifi Jefm had made
him free from the Law of Sin and Death f (b then he
was not Carnal. And feeing there are Spiritual
Men in this Life, as our Adverfaries will not de-
ny, and is intimated through this whole 8th Chap-
ter to the Romans •, it will not be denied, but the
Apoftle was one of them. So then, as his calling
himfelf Carnal^ in chap. 7. cannot be underflood of
his own proper Hate •, neither can the reft of what
he {peaks there of that kind be fo underftood : yea
after, verf 24. where he makes that Exclamation,
he adds in the next verfe ^ / thank God^ through Jefm
Chrifi oHr Lordj fignifying, that by him he witnefTed
deliverance ^ and fo goeth on, Ihewing how he had
obtained it in the next Chapter, viz,. 8. 'z/. 35. IVho
floall feparate m from the Love of Chrifi ? And ver. 37.
But in all thefe things we are more than Conquerors :
And in the lafc verfe, Nothing fiiall be able to fepa-
rate m^ &:€. But where-ever there is a continuing
in Sin, there is a feparation in fome degree j feeing
every Sin is contrary to God^ and Avoy!\<Ly \. e. a Tranf-
grejfion of the Law^ i John 3. 4. and whoever com-
mitteth the leaft Sin, is overcome of it •, and fo, in ivhoiit sin
that refped, is not a Conqueror, but Conquered. ^'^^^"^^
This Condition then, which the Apoftle plainly ct>n^»^r/rl
teftiiied, he with Ibme others had obtained, could
not confift with continual remaining and abiding
in Sin.
Fourthly \ They Objedi: the Faults and Sins effeve- Object.4
ral Eminent Saint s^ ^ Noah, David, &c.
I anfwer^ That doth not at afl prove the Cafe : ^///ir*
For the Queftion is not. Whether good Men may not
fall into fm^ which is not denied \ but. Whether it
he not pojfible for them not to fin f Ic will not fol-
S 2 I0W5
er-*
T6^ ^PROPOSITION VIII.
low, becaufe thefc McR/imied ; that therefore they
Can they WQVC iievcr fice of fri^ biit alvvays finmd : For at
nlZrfrr^fd tJiisTatc of Arguing, it might be urged according
from Cm} to thJs Rulc, Comrariorinn par ratio^ i. e. The reafon
of Contraries is alike: That if, becaufe a good Man
hath finned once or twice, he can never be free
from Sin, but muft alway be daily and continually
a Sinner all his Life long \ then by the Rule of Con-
traries^ If a wicked Man have done good once or
twice, he can never be free from Righteoufnefs,
but mull always be a righteous Man all his Life-
time : Which as it is moft abfurd in it felf, fo it
is contrary to the plain Teflimony of the Scripture,
Ez.ek. 33. 12, to 18.
ObjecV.5 Laftly^ They Objecl:, That if Perfecliorj^ or Free-
dom from Sin^ be attainable^ this will render Mortifica-
tion of Sin nfelefsj and make the Blood of Chrifi of no
fervice to m ^ neither need we miy more fr^yfir Forgive*
nefs of Sins,
Anfw, I anfwer ^ I had almoft omitted this Obje^ion^
becaufe of the manifeft Abfurdity of it : Fdr can
Mortification of Sin be ufelefs, where the end of it
is obtained ? feeing there is no attaining of this
Pcrfedion, but by Mortification. Doth the hope
and belief of Overcoming, render the Fight un-
.T«/J//^''nece{rary? Let Rational Men judge, which hath
hopes to iT^Qft ^^^^(q in it ^ to fay, as our Adverfaries do. It
h» Fo3 ? i^ neeejfary that we fight and wrefile^ but we mnfl: ne^
ver think of overcoming'^ we muft refolve ftill to be o^uevr
come: Or to fay, Let m fighty becaufe we may over-
come ? Whether do fuch as believe they may be
GJeanfed by ic, or thofc that believe they can ne-
ver be clcanfed by it, render the Blood of Chnfi
molt Eficclual? If two Men were both grievoufly
difeafed, and applied themfelvcs to a Phyfician for
remedy •, which of thofe do moft commend the Phy-
fician and his Cure, he that believeth he may be
cured by him, and as he feels bimfelf cured, con-
fcileth that he is fo, and fo can fay, This is a skilful
Phyfician,
Phyfician, this is a good Medicine, beliold I am made
whole by it ? Or he chat never is cured, nor ever
believes that he can, fo long as he lives ? As for
praying for Forgivencfs^ we deny it not-, for that^J^^AJ^J-f^'
^11 have finned'^ and therefore all need to pray thatofs.n.
their fms pifi may be blotted out, and that they
may be daily preferved from finning. And if ho-
ping or believing to be made free from Sln^ hinders
praying for forgivetufs of Sin\ it would follow, by
the fame inference, that Men ought not to forfake
Murther, Adultery, or any of thefe grofs Evils ^
feeing the more Men are Sinful, the more plenti-
ful occafion there would be of asking Forgivencfs
of Sin, and the more work for Mortification. But
the Apoftle hath fufficiently refuted fuch Sin-plea-
iing Cavils in thefe words, Rom. 6. 1,2. Shall ws
continHe in Sln-^ that Grace may abomd ^ God for^
bid.
But lafily ^ It may be eafily anfwered by a Re-
tortion to thofe that prefs this, from the words
of the Lord's Prayer, Forgive m our debts^ That
this militates no Icfs againft perfed Juftification,
than againft perfed Sandification. For if all the
Saints, the leaft as well as the greateft, be per-
fectly Juftified in that very hour wherein they are
Converted, as our Adverfaries will have it, then
they have RemilTion of Sins long before they die.
May it not then be laid to them,What need have ye
to pray for Remillion of Sin, who are already Jufti-
fied, whofe Sins are long ago forgiven, both paft
and to come,^
§. X. But this may fnfflce : Concerning this pof- Tenim.yr.a
fibility ferom fpeaks clearly enough, lib. 3. adver,''thers\lon-\
Pelagium ^ This we alfofay^ that a M^m may not yZv, c^;^''"5i'--
// he willj for a time and flace^ according to hii bodily FrVcapm'^
weaknefs^ Jo long as his Mind is intent^ fo loyig as the ^'^^^ ^'"
Cords of the Cythar relax not by any Vice ^ and again .^j.^,^
in the fame Book, Wliich is that^ that Ifaid^ that it
is flit in mr Y<>TPcr ( to wit^ bei?]q helped by the Grace
S ^ " 6/
2(52 PROPOSITION vni.
of God) either to Jin ^ or not to fin. For this was the
Error of TeUgius^ which we indeed rejed and ab-
hor, and which the Fathers defervedly withflood,
Thtit Aian by his natural firength^ without the help of
God^s Grace^ ceidd attain to that flat e^ fo as not to fin,
Auguftinc. And j4iigi{ftine himfelf, a great Oppofer of the ?eU^
gian Herefie^ did not deny this PolTibility, as attain-
able by the help of God's Grace \ as in his Book
de Spirits, & Litera^ cap. 2. and his Book de Natnrd
& Gratia againfl Pelagim^ cap. 42, 50, do, and 6^.
de Gefiis Concilii PaUfiinij cap. 7. & 2. and de Peccato
Oei^fus. Origmall^ lib. 2. cap. 2. Gelafiim alfb, in his Difpu-
tation againfl Pelagins^ faith ^ But if any affrm^ that
tht6 may he given to fome Saints in this Ufe^ not by the
power of Main's firength^ but by the Grace of God^ he
doth well to think fo confidently^ and hope it faithfully \
That by the for by this Gift of God all things are pojfible. That
%^\hL^^'^ ^^'^^ was the common Opinion of the Fathers^ ap-
<tre pojjfbie. peurs froiti the words of the ^f^anfik Cotmcil^ Ca-
non lad, Wc believe alfo this^ according to the Catho-
lick Faith, that all that are baptiz^ed through Grace by
Baptifm received^ and Chrifi helping them^ and co-
workings may and onght to do whatfoever belongs to
Salvation^ if they will faithfully labour,
conclufion. §. XI. Bleflcd 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 refolve, as thcfe Men do, to be the
Devil's Serv,ants all their Life-time ^ but daily go
on forlaking Unrighteoufnefs, and forgetti/ig thole
Phjl. 3. 14. t:hings that are behind, prefs forward towards the
Afark^ for the Priz.e of the high Calling of God in Chrift
l7rdto\he J^f^' ■ Such fhall not find their Faith and Gonfi-
<v4)-fe, the dence to be in vain-, but in due time fliall be made
^^^ercomlng. Conqucrors through him, in whom they have be-
lieved ^ and fo overcoming, j7W/ be efiabUped as Pil-
lars in the Honfe of Godj fo as they fhall go no more onty
Rev 3. 12.
PRO^
€/f ^ttUwmmt, &c. 253
PROPOSITION IX.
Concerning PerfeyeraRce, and the Po/Jihility of
falling from Grace.
jiltho^ this Gift^ and inward Grace of God^ he fnfficient
to work out Salvation ; yet in thofe^ in "whom it is re--
fifted^ it both may and doth become their Condemna-
tion. Moreover They^ in whsfe Hearts it hath wrouoht
in ^art to piirifie and fantiifie them^ in order to their
further Perfeition^ may by difobedience fall from it^
turn it to wantonnefs, "fude 4. make Shipwrack
of Faith, I Tiyn, i. 19. and after having tailed
the heavenly Gift, and been made partakers of
the Holy Ghofl:, again fall away, //<?^. 6^.4, 5, do
Tet fiich an increafe and ftability in the Truth may^
in this Life^ be attained^ from which there can be no
total Aj^oftafie,
§. L ♦npHE firll fentence of this Propolition hath
X already been treated of in the fijth and
fixth Propoftions^ where it hath been fhewn, that
that Lighty which is given for Life and Salvation^
becomes the Condemnation of thofe that refufe it^
and therefore is already proved in thofe places,
where I did deraonftrate the poIFibiiity of Man's
refilling the Grace and Spirit of God : And indeed
it is fo apparent in the Scriptures, that it cannot
be denied, by fuch as will but ferioully conllder
thefe Tellimonies, Prov. i. 24, 25, 25. John 3. 18,
1 9. 2 Thejf. 2.11,12. ^5I:s 7.51. & I 3. 45. Rom. I .
1 8. As for the other part of it, That they^ in whom
this Grace may have wrought in a good meaftire^ in or^
der to furife and faf^ciifie them^ tending to their fur^
ther Perfections m^y afterwards through difobedience fall
amay^ &c. The Tefti monies of the Scripture, in-
cluded in the Propoficion it felf, are fufficient to,
' S 4 proye
2^4 PROPOSITION IX.
prove it to Men of unhyalFed Judgment : But be-
cawfc, as to this part, our caufe is common with
many other Proteftams^ I fliall be the more brief
in it. For it is not my delign to do that which
is done already, neither do I covet to appear know-
tngy by writing much ^ but fimply purpofe to pre-
leiit to the World a faithful account of our Prin-
ciples •, and briefly to let them undcrftand^what we
^- have to fay for our felves.
frlfaLe §• ^^' ^^"^""^ ^hefe Scriptures then, included in
by Difobc- the Propofition (not to mention many more, which
tS ^' iiiighi^ be urged ) I Argue thus :
Jf Men may turn the Grace of God into Wanton^
•' ' w^f, then they mufl once have had it :
But the Firft is true : Therefore alfo the Second,
Arg. 2. If Men may make Shipwrack of Faith, they mitfi
f>nce have had it ^ neither could they ever, have had true
Faith without the Grace of God:
But the Firfl is true : Therefore alfo the Lafl.
Arg 3. If Aden may have tafled of the Heavenly Gift, and
been made fartak&rs of the Holy Spirit, and afterwards
fall away ; they mufl needs have known in meafure the
Operation of God^s Saving Grace and Spirit^ without
which no Adan could tafie the heavenly Gift-, nor yet
partake of the Holy Spirit :
But the Firfl is true : Therefore alfo the Lafl,
\\ Secondly 'j Seeing the contrary Doctrine is builc
The ZJ1- Upon this falfe Hypothefis^ That Grace is not given
t\tcLfaKd f^^ Salvation to any^ hut to a certain EleU Number^
Kcprohjfi- which' cannot lofe it ^ and that all the refl of Mankind^ by
IfleJVu'h '^^ ^^^^^^^^ Decree, are debarred from Grace and Sal-
f reaching, "vatio). , that being dellroy'd, this falls to the ground-
^Ezhoria^. Now as that Dodrine of theirs is wholly inconlift-r
tion-'"' ^*"t with the daily Practice of thofe, that preach it ^
in that they exhort People to believe and be faved,
while in the mean time, if they belong to the De-
cree of Reprobation, it is fimply impofTible for them
fo to do ^ and if to the Decree of Elediion, it is
ncedlefs : feeing it is as impoflible to them to mifs of
<Df perfe>t>evante, &c 255
it, as hath been before demoiiftrated. So alio in
this matter of Per/ever ance^ their Practice and Prin-
ciple are no lefs inconliftent and contradidory.
For while they daily exhort People to be Fahhfid
to the end^ Ihewing them, if they continue not, they
Jhall be Cut-off^ and fall fhort of the leeway d ^ which
is very true : but no lefs inconiiftent with that Do-
drine, that affirms. There is no hanard^ beca^/fi no
pojfitillty of departing from the leaft meapAre of true
Grace : Which if true, it is to no purpole to be-
feech them to fland^ to whom God hath made it
impoflible to fail. I fliall not longer infill upon the
Probation of this ^ feeing what is laid, may fuffice
to anfwer my delign ; and that the thing is alfo
abundantly proved by many of the fame Judgment.
That this was the Doftrine of the Primitive Pro^
tefiants^ thence appears, that the Angufiane Confejfion
condemns it as an Error of iheAriabaftifisy to lay,TW
who once are jHfiifedj they cannot lofe the Holy Spirit :
Many fuch like Sayings are to be found in the c6in-
mon places of Philip Melan^hon. Voffim in his Pela-
gian Hiftory, lib. 6. teftifies, That this was the com- 1/ xb/ra^
mon Opinion of the Fathers : In the Confirmation of ^^^^^ ^°'''
the Twelfth Thefts, pag. 587. he hath thefe words ; Hngtf J*''
That this, which we have faid, was the common Semi- ^^^^^'
ment of Anticjutty, thofe at prefent can only deny, who
otherways perhaps are Men not unlearned, but never^
thelefs in Antiquity altogether firangers, S^c, Thefe
things thus obferved, I come to the olje^ions of
our Oppofers.
§. III. Hr/ they Alledge, That thofe places men- Objccl.ii
tioned of w^i^zV?^ Ship wrack of Faith, i6 onl^ under"
fiood of feeming Faith, and not of a real true Faith,
This ObjeBion is very weak, and apparently con- Anfw.
trary to the Text, i Tim, i. 19. where the Apflle
addeth to Faith a good Confidence, by way of Com- a good antS
plaint: Whereas, if their i=^;V^ had been only '"'*' ^''"/^•^
Teeming and hypocritical, the Men had been better '"^''
without itj than with itj neither had they beea
' worthy
255 PROPOSITION IX.
worthy of blame, for lofing that, which in it felf
was evil. But the Apoflle exprefly adds Q^W of
^ good Confcience^'} which fhews it was Real^ nei-
ther can it be fuppofed, that Men could truly attain
a good Cofffcience^ without the Operation of God's
Saving Grace \ far lels, that a good Conjcience doth
conlift with a feeming, falfe and hypocritical Faith.
Again, Thefe places of the Apoftle being fpoken
by way of Regret, clearly import, that thefe At-
tainments they had fallen from, were good and
real, not falfe and deceitful \ elfe he would not
have Regretted their falling from them : And fo
he faith pofitively. They tafied of the Heavenly Gift^
and were made partakers of the Holy Ghoft^ &:c. not
that they feem'd to be fo ^ which fheweth this Ohr
je^lon is very frivolous.
Objed.2 Secondly 'j TJiey Ailedgc, Phil, i, 6. Bemg confident
of this very things that he which hath begun a good work
in yQii^ will perform it^ until the day of "jefm Chrifi^ &c.
ana i Pet. 1.5. IVho are kept by the Power of God through
Faith Hnto Salvation.
Anfw. Thefe Scriptures, as they do not affirm any thing
pofitively contrary tons, fo they cannot be under-
saivation is Ilood othcrwifc, than as the Condition is perform-
^ropofed edupon our part : kmig Salvation is no other ways
Upn cer- r i i i • rt- y^ a-
tain audi- propoled there, but upon certam neceflary Condi-
'J^be plr-" ^^^"^ ^^ ^^ performed by us ^ as hath been above
%r^r.:-d^ provcd, aud as our Adverfaries alfo acknowledge,
as Rom. 8. 13. por if ye live after the Fleflj^ ye jljall
dit ^ bm if ye through the Spirit do mortifie the
deeds of the Body j ye (liall live. And Heb. 3. 14. W^
are made partakfrs of Chrifi^ if we hold the beginning
of our Confidence ftedfaft unto the end. For if thele
places of the Scripture, upon which they build
their Objedion, were to be admitted without thefc-
Conditions, it would manifcflly overturn the whole
Tenor of their Exhortations throughout all their
Writings. Some other OhjeUions there are, of the^:
fame nature, which are folved by the fame Anfwers \
whiclV
which alfb, becaufe largely treated of by others,
I omit ^ to come to that Teflimony of the Truth,
which is more efpecially ours in this matcer, and
is cont-ained in the latter part of the Propofition,
in thefe words ^ Tet fitch an increafe and ftability in
the Truth may in this Life he attained^ from which there
cannot he a total j^pofiajie.
§. IV. As in the Explanation of the fifth and
^xth Profofitions I obferved, that fbme, that had de-
nied the Errors of others concerning Refrohation^
and affirmed the Vniverfality of Chrifi's Deaths did
notwithflanding fall fliort in fiifficiently holding
forth the Truth ^ and fo gave the contrary party
occafion, by their defeds, to be ftrcngthened in ,
their Errors : So may it be faid in this Cafe. As
Vpon the one hand they Err, that affirm. That the ^^'f^^'f^e
leaft degree of true and faving Grace cannot he fallen run into, by
from ^ fo do they Err upon the other hand, that ^£7"aH!n2
deny any fuch ftability to be attained, from which or not 'i\\U
there cannot be a total and final Apofiafe. And be- ^L^S f"^.'''
^ r- -r- I • 1 1 -rV , Grace /;?*-
twixt thefe two Extreams lieth the Truth apparent pojoibie.
in the Scriptures, which God hath revealed unto
us by the Teflimony of his Spirit, and which alfo
we are made fenfible of, by our own fenfible Ex-
perience. And even as in the former Controverfie
was oblerved, fb alfo in this, the defence of Truth
will readily appear to fiich, as feriouily weigh the
matter : For the Arguments upon both hands,
rightly applied, will as to this hold good ^ and
the Objedions, which are flrong, as they are re-
fpecflively urged againfl the two oppofite filfe Opi-
nions^ are here eafily fblved, by the eftablifhing of
this Truth, For all the Arguments, which thefe
alledge that affirm. There can he no falling away^
may well be received upon the one part, as of
thofe, who have attained to this Stability and ERa-
blilhment, and their Objections Iblvcd by this Con-
feffion*, fo upon the other hand, the Arguments
alledged froin Scripture-Teftimonies, by thofe that
-.. - ' affirm
16S PROPOSITION IX.
afRvmthe^oJfihility of falling away^m^Y vvcll be received
of fiich, as are not come to this Eftablifhment, tho'
liaving attained a meafare of true Grace. Thus
then the contrary Batterings of our Adv-crfaries,
who mifs the Truth, do concur the more ftrongly
to eflablifh it, while they are deflroying each
other. But left this may not feem to fuffice to fa-
tisfie fuch as judge it always fojjiblefor the befi ofMen^
before they die^ to fall away ^ I fliall add, for the proof
of it, fome brief Gonfiderations, from fome few Te-
Itimonies of the Scripture.
I. §. V. And firfi'j I freely acknowledge, that it is
Watchful- good for all to be Humble, and in this refped not
^%t"1s^l} ovei--Confident, fo as to lean to this, to fofter them-
jTdifplufi- fclves in Iniquity ^ or lie down in Security, as if they
toas^^^'^^ had attained this Conditioti *, feeing Watchfdnefs and
Diligence is of indiffenfible necejfity to all Mortal Men,
fo long as they breathe m this World : For God
will have this to be the conftant Pradice of a Chri^
ftlan^ that thereby he may be the more fit to ferve
him, and better armed againft all the Temptations
of the Enemy. For fince the Wages of Sin is Deaths
there is no Man, while he finneth, and is fubjed
thereunto, but may lawfully fuppofe hirafelf capa-
ble of perifhing : Hence the Apoftle Pad himfelf
iaith, I Cor. 9. 27. But I keep under my Body^ and
bring it into fubje^ion ^ left that by any means^ when I
have preached to others^ I my felf Jhonld be a caft-away.
Here the Apoft'le fuppofeth it poffible for him to
be a Caft-away j and yet it may be judged, he was
far more advanced in the Inward Work of Regene^
ration^ when he wrote that £/7//?/^, than many who
now a-days too prefumptuoufly fuppofe they can-
not fall away •, bccaufe they feel tbemfelves to have
attained fome fmall degree of true Grace. But tjie
Apoftle makes ufe of this fuppolition^ or pofllbility
of his being a Caft-away (as I before obferved) as an
Inducement to him to be Watchful *, I keep mder my
Mody^ lefty &c. Neverthelefs the fame Apoftle, at
another
another time, in the fenle and feeling of God's Holy
Fower^ and in the Dominion thereof, finding himfelf
a Conqueror there-throngh over Sin and his Souls
Enemies, maketh no difficulty to affirm, Rom, 8. 38.
For I am per/waded^ that neither Death nor Life^ 6cc.
which clearly fhevveth, tiiat he had attained a
Condition, from which he knew he could not fail
away.
But fecondly ^ It appears fuch a Condition is at- IL
tainable, becaufe we are exhorted to it ^ and as attahlbie^
hath been proved before, the Scripture never pro-m "tht i^e^
pofeth to us things irapoflible. Such an Exhorta--f^j;'^ "^^'f^
tion we have from the Apoftle, 2 Tet, i . i o. Where- taiiingaway,
fore the rather^ Brethren^ give diligence to make your
Calling and EleBion fare. And tho' there be a Con-
dition here propofed; yet fince we have already
proved, that it is poflible to fulfil this Condition,
then alfo the Promife annexed thereunto may be
attained. And fince, where afTurance is wanting,
there is Hill a place left for doub tings and defpairs ;
if we would affirm it never attainable, then ffiould
there never be a place know.n by the Saints in this
World, wherein they might be free of doubting
and deipair : Which as it is moft abfurd in it felf,
fo it is contrary to the manifeft Experience of
Thoufands.
Thirdly \ God hath given to many of his Saints IIL
and Children, and is ready to give unto All^ a f^^'^^^H^^:
and certain Affnrance^ that they are his, and that an^Efia-
no Power (hall be able to pluck them out of his biijhment
hand. But this Affiirance would be no Affiirance, G^TtoTTut-
if thofe, who are fo Affnred^ were not EfiMJljed ^y.^f ^"
and Confirmed^ beyond ajj doubt and hefitation : If cSri
fb, then furely there is no poffibility for fuch to
mifs of that which God hath allured them of.
And that there is fuch Jlffnrance attainable in this
Life, the Scripture abundantly declareth, both in
general, and as to particular Pcrfons. As fi,rft\ ^
Rev. 3. 12. Him that overcometh^ wUl J make a Ftllar
in
27C PROPOSITION IX.
m the Temple of my God^ and he jhall go no more
vHt^ &c. which containeth a General Promife unto
AIL Hence the Apollle fpeaks of fome that are
fealed^ 2 Cor. I. 22. Who hath alfo fealed us^ and
given the Earnefi of the Spirit in our Hearts : Where-
fore the Spirit (bfcaling^ is called the Earnefi or Pledge
of our Inheritance^ Eph. i. 13. In whom ye were fealed
by the Holy Spirit of Promife. And therefore the
Apoftle Pady not only in that of the Romans above-
noted, declareth himfelf to have attained that Con-
dition ^ but 2 Tim. 4. 7. he affirmeth in thele words,
/ have fought a goodfight^ &c. which alfb many good
Men have and do witnefs. And therefore, as there
can be nothing more manifeft, than that which the
manifefi Experience of this Time fheweth, and there-
in is found agreeable to the Experience of former
Times ^ fo we fee, there have been both of old and
of late^ that have turned the Grace of God into Wan-
tonnefs^ and have fallen fi^om their Faith and Integrity ^
thence we may fafely conclude fuch a falling away
foffible. We alfo fee, that Ibme of old and of late
have attained a certain AfTurance, fbme time before
they departed, that they fhould Inherit Eternal Life-^
and have accordingly died m that good hope : Of and
concerning whom, the Spirit of God tellified. That
they are faved. Wherefore we alfo fee, fuch a State
is attainable in this Life, from which there is not
a falling away : For feeing the Spirit of God did fo
teftifie, it was not poffible, that they ihould pe-
ri Ih ^ concerning whom He^ who cannot lye^ thus bare
witnefs.
PRO-
h—
€)f tije ^f nifltp* ^71
PROPOSITION. X.
Concermng the Miniftry.
As by the Light or Gift of God all true KnoxoUdge in
things Spiritual is received and revealed^ fo by the
fame J as it is manifefled and received in the Hearty by
the ftrength and fewer thereof every true Minifler of
the Goipel is ordained^ prepared^ and fupplied in the
Work of the Miniftry ^ and by the leadings moving^
and drawing hereof^ ought every Evangelift and Chri-
ftian Paftor to be led and ordered in his labour and
work of the Gofpel^ both as to the place where, as to
the perfons to whom, and as to the time wherein he is
to Minifter. Moreover they^ who have thisAuthority^
may and ought to preach the Gofpel, tho' without
Humane Commiflion or Literature -^ as on the other
hand they^ who want the Authority of this Divine Gift,
however Learned or Authorised by the Commiflion
of Men and Churches, are to be eflreemed but as ^j^^ ^^j.
Deceivers, and. not true Minifters of the Goipel. perto b^
Alfo they who have received this holy and unfpotted Gift^ prcachM
as they have freely received it, fb are they free- uxuio. 8.
ly to give it, without hire or bargainina-^ far lefs to
life it as a Trade to get Aioney by : Tet if God hath
called any one fiom their Employment or Trades^ by
"which they acquire their Livelihood j it may be lawful
for fuchy according to the liberty which they feel given
them in the Lord^ to receive fuch Temporals (to wit^
what may be needful for them for Meat and Clothing) ,
as are given them freely and cordially by thofe^ to whom
they have communicated Spirituals.
§. I.TTItherto I have treated of thofe things which
Jni relate to the ChriJI^ian Faith and Chrifiia?iSy i
as they ftand each in his private and particular Con- '
dition ; and how and what way every Man may be a
Qhrlflian
272 PROPOSITION X.
Chrifiian indeed, and fo abide. Now I come in or-
der to fpeak of tliofe things that relate to Chrifiians^
as they are ilated in a Joim-Fellowpip and Commum^
cn^ and come under a vifible and outward Sociny ;
which Society is called the Church ofGod^ and in Scrip-
ture compared to a Body\ and therefore named the
IfGodT Body of Chrift. As then in the Natural Body there
thesphituai [jg (jjvers Members^ all concurring to the common
^'bu/' ^nd of preferving and confirming the whole Body ;
fo in this Spiritual and Myfiical Body^ there are alfo
divers Members, according to the different Mea-
fures of Grace and of the Spirit^ divei'fly admini-
ftred unto each Member ^ and from this Diver fity ari-
feth that Dillindion of Perfons in the Ftfible Society
of Chriftiansy as of ApoftUs^ Taftors^ Evangelifis^ Mi-
tiifters^ &:c. That which in this Propofition is pro-
pofed, is. What makes or confiitmes any a Minifier of
the Chktrch^ what his Q^talifications ought to he^ and
how he ought to behave himfelf ? But becaufe it irmy
feem fomewhat prepollerous, to fpeak of the dijfink
Offices of the Churchy until fomething be faid of the
Church in general, tho' nothing pofitively be faid of
it in the Propofition ^ yet as here implied, I fhall
briefly premife fomething thereof, and then proceed
to the particular Members of it.
§. II. It is not iu the leaft my delign to meddle
with thofe tedious and many Controverfies, where-
with the Tapifls and Protefiants do tear one another
concerning this thing ^ but only according to the
Truth manifelled to me, and revealed in me by the
Teftimony of the Spirit, according to that propor-
tion of Wifdom given me, briefly to hold forth,
as a neccflary Introdudion both to this matter of
the Minifiry and of Worfiip^, which followeth, thofe
things which I, together with my Brethren^ do be-
lieve concerning the Church,
j^ The [^ChurchJi then, according to the Grammati-
cal Signification of the word, as it is ufed in the
Holy Scripture, fignifies an Jffemblyy or Gathering
»f many into one place 1 for the Siibflantive kKup^ima.
comes from the word mrnKta j caH out of^ and on- logy of the
ginally from ^Aift» 1 call-^ and indeed, as this is the ^^ord ^
Grammatical ^cnk of the Word, fo alfo it is the '^;^^XrcM
Real and Proper fignification of the Thing v xh^ dnd figniji"
Church being no other thin.2;, but the Society^ Gather- c^'-^onofn,
ing^ or Company of fiich m God hath called out of the
Worlds and Worldly [fir it ^ to walk in his ?Ltgl}t and
%iU' The G;//rc/^ then fo defined, is to be con-
fidered^ as it comprehends all that are thus Called
and Gathered truly by God, both fuch as are yet in
this Inferiour World, and fuch as having already
laid down the Earthly Tabernacle, are pafied into
their Heavenly Manlions •, which together do make
up the one CathoUck Churchy ( concerning which
there is fo much Gontroverfie. ) Out of which
Churchy we freely acknowledge, there can be no ^'n ^tthmt'
Salvation \ becaafe under this Churchy and its tfc^ church.
Denomination, are comprehended all, and as ma-
ny, of whatlbever Nation^ Kindred^ Tongue or Feofle
they be (tho' outwardly flrangers, and remote from
thofe who profefs Chrifl and Chrifliamiy in words,
and have the benefit of the Scriptures ) as become
Obedient to the holy Lights and Tefiimony of God
in their Hearts, fo as to become fandified by it, and
cleanfed from the evils of their ways. For this is ^^^^ ^^^^
the Vnlverfal or CathoUck Spirit^ by which many are church u^
called from all the foi^r corners of the Earthy andjljall
fit down with Abraham, Ifaac and Jacob : By this the
fecret Life and Firtue of Jefus is conveyed into many
that are afar off;, even as by the Blood that runs
into the Veins and Arteries of the Natural Body,
the Life is conveyed from the Head and Heart un-
to the extreamelt parts. There may be Members
therefore of this CathoUck Chnrch both among Hea- Turks and
thens^Titrks^ Jews^ and all the fevcral forts of C^n- 1'^'^' ""''-^
' f ^ ' ^ ^ become
fiians^ Men and Women of integrity and Simplicity Mcmh.^rs of
of Heart, who tho' blinded in fomething in their ^^" ^^^^^^^
Vlnc^rflanding, and perhaps burtht'ned with the
T Super-
274 P R O P O S I T I O N X.
Superflitions and Formality of the feveral Seds, ia
which they are ingrofled ^ yet being upright in
their Hearts before the L.ord, chiefly aiming and
labouring to be delivered from Iniquity, and loving
to follow Righteoufnefs, are by the fecrets Touches
of this Hvly Light in their Souls, inlivened and quick-
ned, thereby iecretly united to God, and there-
through become true Members of this CathoHek
Church. Now the Churchy in this refped, hath been-
in being in all Generations •, for God never want-
ed fome fuch Witnelfes for him, tho' many times
flighted, and not much obferved by this World :
And therefore this Churchy tho' flill in being, hath
been oftentimes, as it were Invifible, in that it hath
not come under the Obfervation of the Men of this
World, being, as faith the Scripture, Jer. 3. 14.
0/ie of a Cltyy and two of a Family. And yet, tho'
the Ci'jnrdj thus conlidered, may he as it were hid
from wicked Men, as not then gathered into a Fi-
phh Fcllowflip^ yea, and not obferved even by fome
that arc Members of it ^ yet may there notwith-
ftanding many belong to it : As when Ellas com-
plained, he was left done^ i Kings 19. 18. God an-
fwered unto him^ / have referved to my felf feven
thoufand Mm^ who have not bowed their knees to the
Image (?/Baal ^ whence the Apoflle argues, Rom,\ r.
tlie' being of a Remnant in. his day.
XI. §. III. Secondly ; The Church is to be confidered,
The Dc-fir.i- as it jlgniiles a certain Number of Perfons, gather-
cZrt'of ^^ ^^y ^od's Spirit^ and by the Tellimony of fome
€od, oaGa- of his Servauts (raifed up for that end) unto the
^vffibif ISelicf of the true Principles and Dodrines of the
BcllovvOiip. ChrifLiaii Faicii*, who, through their Hearts being
united ];y the fime Love, and their Underllanding
informed in the lame Truths, gather, meet, and
aOemble together to wait upon God, to worfliip
him, and to bear a Joint-Teltimony for the Truth
againft B/vr, fuffering for the fame, and fo be-
coming, ihi'O'igh this Fellowfhip, as one Family
and
jSDf i^t ^fniftrp7
275
and Houfhold in certain refpeds, do each of them
watch over, teach, inftrud, and care for one ano-
ther, according to their feveral Meafures and At-
tainments : Such were the Churches of the Primitive
Times, gathered by the Apoilles; whereof we have
divers mentioned in the Holy Scriptures. And as
to the f^ifihllity of the Qmrch^ in this rcfped, there
hath been a great Interruption fince the Apoftles
tiays, by reafon of the ^pojlafa ^ as lliall hereafter
appear.
§. IV. To be a Member then of the ^^^^^olicli^^^^^t^o^^^
Churchy there is need of the Inward Calling of God ber of that
by his Light in their Hearty and a being leavened ^^"f^'^ •
into the Nature and Spirit of it, fo as to forfake
Unrighteoufnefs, and be turn'd to Righteoufnefs,
and in the inwardnefs of the Mind to be cut out
of the wild Olive-Tree of our own firll fallen Na-
ture, and ingrafted into Chrlft by his Word and
S fir it in the Heart. And this may be done in thofe,
who are ftrangcrs to the Hillory, ( God not ha-
ving pleafed to make them partakers thereof) as
in the fifth and fixth Propofuio;is hath already been
proved.
To be a Member of a particular Church of Cmrifty l^l^^^^lj
as this Inward Work is indifpenfibly neceilary, ^o the Members
is alfo the Outward Profeflion of, and Belief '^i^%^^^f^f^
Jefus Chrill:, and thofe holy Truths delivered by
his Spirit in the Scriptures •, feeing the Tellimony
of the Spirit recorded in the Scriptures, doth an-
fwer the Teflimbny of the fame Spirit in the Heart,
even as face a/ifwereth fat\: in a glafs. Hence it fol-
lows, that the inward Work of Holinefs, and for-
faking Iniquity, is neceflary in every refpedt to
the being a Member in the Chnrch of Chnft ^ and
that the outward Profefiion is neceilary to be a
Member of a particular gathered Churchy but not
to the being a Member of the CathoUck Church j
yet ic is abfolutely neceilary, where God affords
the opportunity of knowing ic : And the outward
T 2 Teftimony
276 PROP OS I T I ON X.
Teftimony is to be believed, where it is prefented
and revealed ^ the Sum whereof hath upon other
occaHons been already proved.
Th^Members §. V. But coutrary hereunto, the Devil, that
vftheAnti-^Q^^^^^^ and bath wrought in tht My fiery of Jni^
Church in qiitty^ hath taught his Followers to affirm, That no
*^^ r'^P^^^'^y jVIan^ however holy^ is a Member of the Church of
TrojtjTwn. Chrifi^ withoktt the outward Profejfion ; a?id that he be
initiated thereimto by fame outward Ceremonies, And
again, ThM Men who have this outward Profejfion^
tho' inwardly unholy^ may be Members of the true
Church of Chrifi^ yea^ and ought to be fo efeemed.
This is plainly to put Light for Darknefs^ and Dark--
nefs for Light j as if God had a greater regard to
Words than Adions, and were more pleafed with
vain Profeflions, than with real Holinefs : But thefe
things I have fufficiently refuted heretofore. Only
from hence let it be obferved, that upon this falfe
and rotten Foundation Antichrifl hath builded his
Bahylonijlo StruEiure^ and the Antichrifilan Church in ,|
the u4pofiaJie hath hereby reared her felf up to that
Heigh th and Grandeur fhe hath attained; fo as to
exalt her felf above all^ that is called God^ and fit in
the Temple of Godj as God,
InhJ^"^^ For tlie particular Churches of Chrifl^^ gathered in
. Church, the Apoille's days, foon after beginning to decay,
as to £he inward Llfe^ came to be over-grown with
fevcral Errors, and the Hearts of the ProfelTors of
Chrifilanity to be leavened with the Old fpirit and_
Converfation of the World. Yet it pleafed God'
for fome Centuries to preferve that Life m many,"
whmii he emboldened v/ith Zeal to ftand and fuf-
fcr for his Name through the Ten Perfecutions : But
ivhenMen thefc being over, the mceknefs, gentlenefs, love,'
flun'/hy''' io"S-^^^fi^'^^i'i^g:> gooducfs and temperance of Chrlfiia-
Birth, and nitj cauic to bc loll. For after that the Princes-
vcrfion^^''" ^f ^^^^ Earth came to take upon them that Pro-
chfinfavity fcfTion, and that it ceafed to a Reproach to be aj
^me tobc_ cmfiia;!.^ ^^i vatlKV becan^e a means to Preferment j'
- ' * Mea
m tljt 9&initttvi. 277
Men became fnch by Birth and Education, and not
by Gonverlion and Renovation of Spirit : Then
there was none fo Vile, none fb Wicked, none ib
Profane, who became not a Member of the Church,
And the Teachers and Pafiors thereof becoming the
Companions of Princes, and ib being enriched by
their Benevolence, and getting vaft Treafures and
Eilates, became pufled up, and as it were drunken
with the vain Pomp and Glory of this World : and
fo Marlhalled themfelves in manifold Orders and ^
Degrees^ not without innumerable Conteits and * ji^f''fj,^j.g^-;;
Alterations, who {hould Imve the "^ Precedency. Soo^opoi'Rorr.e
the Virtue, Life, Subftance, and Kernel of C^r/)?/^;; g;^;^!;^ ^;;^
Religion came tO'be lofl, and nothing remained, hut fiantinopie,
a Shadow and Image •, which dead Image, or Car-
cafs of ChrlftUnity (to make it take the better with
the Superftitious Multitude oi Heathens^ that became
engrofled in it, not by any inward Conyerfion of
their Hearts, or by becoming lefs Wicked or Super- .
' ftitious \ but by a little change in the objed of their
Superftition) not having the inward Ornament and
Life of the Spirit, became decked with many out-
ward and vilible Orders, and beautified witli the
Gold, Silver, precious Stones, and the other fplen-
did Ornaments of this periihing World : So that
this Vv^as no more to be accounted the ChrifiianRe-
llgo'rjj and Chrifiian Chnrch^ notwithflanding the'out-
ward Profeflion, than the dead Body of Man is to
be accounted a Uv'mg Man *, which, liowever cun-
ningly embalmed, and adorned with ever fo much
Gold or Silver, or mofl precious Stones, or fweet
Ointments, is but a dead Body flill, without Senfc, cll-ch of
Life or Motion. For that Apofiate Chnrch of Rome ^'^-^'^ ^^^^
has introduced no lefs Ceremonies and Superfliti- ^perpnhUs
ens into the Chrifiian Frofcjfion^ than was either a- ^"^cvrr-
mong Jexvs or Heathens \ and that there is and hath 'troiucT
been as much, yea, and more Pride, Covetoufnefs, thun v^ae
unclean Luft, Luxury, Fornication, Profanity '^^^Z^'nl v^%
*^'- Atheifrn among her Teachers and cliief Bifhops, than *; Heathcnc.
T \ ever
278 PROPOSITION X.
ever was among any fort of People, none need
doubt, that have read their own Authors, to wit,
PUtma^ and others.
whethe'T, Now, tho' protefiants have rcforrned from her in
difc^ence ^^-^^^ of the moll grols Points, and abfurd Dodri nes,
there i6 6e- relating to the Church and Mimftry\ yet (which is
pJotefta^nts ^'^ ^^ regretted ) they have but lop'd the Brandies,
and papifts but retain and plead carneftiy for the fame Root,
'L^T'^'' ^^^^ which thcfe abufes have fprung. So that even
among them, tho' all that Mafs of Superllition,
Ceremonies and Orders, be not again cftablifhed ^
yet the fame Pride, Covetoufnefs and Senfuality is
found to have overfpread and leavened their Chirches
and Ai'miftry ^ and the Life, Power and Virtue of triie
ReUgloyi is loll among them ^ and the very fanie
JDeach, Barrennefs, Drinefs and Emptinefs, is found
in their Mlnifiry, So that in effcd: they differ from
Papifisj but in Form and fome Cerenonies ^ being
with them Apoflatl^ed from the Life and Power
the true Primitive Church and her P^^hrs were in :
So that of both it may be faid truly (vvithput breach
of Charity) that having only a form of GodLinefs (and
many of them not fo much as that) they are De^
niers of, yea, Enemies to the fewer of it. And this
proceeds not finiply from their not walking ar^*
fwerable to their own Principles, and fo degene-
rating that way, (which alio is true ;) but v/hich is
vv^orfe, their fetting down to thcmfclves, and ad-
hering to certain Principles, which naturally, as a
curfed Root, bring forth thefe bitter Fruits : Thefe
therefore ihall afterwards be examined and refuted,
as the contrary Pofitions of Truth in the ProjDofitioa
are explained and proved.
^ i.e. uati- ■ For as to the Nature and Coni^itution of a Ct-mnh'^
^'-'^^' (abilraft from their Difputes concerning its con-
J\lltchul-% ^^-^^ Vifibility, Infallibility, and the Primacy of the
how they i e- Chnrch of Ro)ne) the Protcfiams^ as in PradHcc, fo
come^sm- j|| Principles, differ not from Papifis -^ for they iu-
^^'^^ ^ grofs v/ithin the compafs of their C/?^rr/j whqle
"'"■'■ Nation?5
Cf tl}t '^iniUtti. 279
Nadons, making their Iiitancs Members ot ic^ by
Ipriniding a linle Water upon them:, fo that there
is none fo Wicked or Profone, wiio is not :i Fel-
low-Member ', no evidence of Hoiinef^ being re-
quired to coniritiite a Member of the Clmrch. And
look through the Protcfta?7t Nations^ and there fnall
no diiTerence appear in the Lives of the generality
of tiie one, more than of the other ;, but he, who
rtdeth . in the CWddren^ of D'l [obedience^ reigning in
both : So that the Refonmuio7i^ through tliis defcict,
is but in Ijolding feme lefs grofs Errors in the No- 5/'^'*'"^^^
T P . . , T T r 1 ^ ^^^^fiy con-.
tion^ but not m navmg the Heart reformed and /i/?i in the
renewed, in which mainly the Life of ^^^J'''ili^i^^^ify f/"^Xlf t
coniiilcth. •
§. VI. But the Popifi Errors concerning the Alirjir- a Popift, ^
firy^ which they have retained, are moil: of all to ^iftr^J//^!
he Regretted, by which chiefly the Life and Power w/j joixow.
of Chrifiidnlty is barred out among them, and they
kept in Death, Barrennefs and Drinefs : There be-
Lng nothing more hurtful than an Error in this re-
fped. For vv here a faife and corrupt Miniftry eiiter- ^i^^Y^'^^^fi.
eth, all other manner of Evils follows upon it, ac- '""^ ^^^P^^-
cording to that Scripture- Adage, £//c^ Pfc^p/^, like Hofea^.^.
Trieji: : For by their influence, inftead of miuifi:ring
Life and Rigliteoufners, they minilfer Deatli and
iniquity. The whole Badjlidings of the Jeivijli Con-
gregation of Old are hereto afcribed : The Leaders of -
ray People h.ive canfedthem to Brr, The whole Wri-
tings of the Prophets are full d^ fuch Complaints •,
and for this caufe under the New Tefiamerjtj we are
lb often v/ai'ned and guarded ro beware of falfe Fro-
phets^ afid falfe Teachers^ &:c. What may be thought
then, where all, as to this, is out of order ^ where
both the Foundation, Call, Qiialifi cations. Mainte-
nance, and whole Difcipline are different from, and
oppoiite to the ALmifiry of Che Primitive Church ^ yea,
and neceflarily tend to the ihutting out of a Spiri-
tual Afmiflry^p.nd the bringing in and ellablilhing of
dLCarriali This (hail appear bv pares.
T 4 ' ' ^^ VIL
28o PROPOSITION X.
Quell. I. §. VII. That then, which comes lirft to be
qutllioned in this matter, is, concerning the Call of
a Minifter \ to wit, What makethy or how cometh a
A'ian to he a Aditiificr^ Paftor^ or Teacher in the Church
of Chrifi r
Anfiv. We 4^7 fiver ^ By the inward Power and Virtue of the
^ Spirit of Gad. For, as faith our Propofition, Having-
The Call of ^ . ■'j J ,/ . J r I ' c ■ • I I i^
a Miniiter, ^cceived the true Knowledge of things Spiritual by the
and vcheuin S fir it of God^ ( withoitt which they cannot be known )
' and being by the fame in meafure purifed and fanElified^
be comes thereby to he called and moved to minlfer to
others'^ being able to fpeak from a Living Experi-
{ ice, of what he himfelt is a witntfs ^ and there-
fore knowing the Terror of the Lord^ he is fit to -per-
fwade Men^ &c. 2 Cor. 5. 1 1 . and his Words and Mi-
niftry, proceeding from the inward Power and Vir-
tue, reach to the Heart of his Hearers, and make
them approve of him, and be fubjed unto him.
. Our Adverfaries are forced to confefs, that this
^^jc<-t. y^r^YQ indeed delirable, and belt^ but this they will
not have to be abfolutely neceflary. I (hall firft
prove the ncceifity of it^ and then fhew how much
tlicy Err in that, which they make more neceflary ;
than this Divine and Heavenly Call. ;
Arg. F''''^ft • That which is neceflary to make a Man a
Chrifiian^ fo as without it he cannot be truly one, ^
lejm^ofln ^^"^^ ^^ much more necflary to make a Man a Mi-
Inward" Call '^if^e^ of Chrifi i an ity^ feeing tjie One is a degree above :
M^,""^^ ^ the other, and has it included in it : Nothing lefs
chrlfiian. than hc, that fuppofcth a Maftcr^ fuppofeth him
firft to have attained the Knowledge and Capacity
of a Scholar. They that are not Chrij}ians^ cannot
be Teachers and Miniilers among Chrifiians:
But this Inward Call, Power and Virtue of the
Spirit of God, is neceflary to make a Man a Chri-:
flian \ as we have abundantly proved before in the.
Second Propolition, according to thefe Scriptures,.
He that hath not the Spirit of Chrifi^ is none of his.)
uAs many as are led by the Spirit of God^ are the Sons ff
Cod: ^ Therefore^,
CC tljt ^inJQtp 281
Therefore this Call, Moving and Drawing of the
Spirit, mull be much more neceflary to make a
Mmfier.
Secondly ^ All Minifters of the New Teftamem ought 2. the Mi-
to be Mmifters of the Sfirit^ and not of the Letter^ s^rit^rJ.^''
according to that 2 Cor. 3. 6, and as the old Latin quires^tbe
hath it, iVi?f ^j' the Letter^ hit by the Spirit : But how ^^^'""^'JJ*.
can a Man be a Minifter of the Spirit, who is not mony^^ tie
inwardly Called by it ? And who looks not upon ^t'^'^-
the Operation and Teflimony of the Spirit, as Ef-
fential to his Call ? As he could not be a Minifter
of ihc Letter, who had thence no ground for his
Ca;l, yea, that were altogether a ftranger to, and
unacquainted with it ^ fo neither can he be a Mi-
uiiler of the Spirit, who is a ftranger to it, and
unacquainted with the Motions thereof, and knows
it not to draw, a6t, and move him, and go before
him m the work of the Minifiry. I would willing-
ly know, how thofe that take upon them to be Mi-
nifters (as they ftippofe) of the Gofpel, meerly from
an outward Vocation, without fo much as being any
ways fenlible of the \AAork of the Spirit, or any In-
ward Call therefrom, can either fatisfie themfelvcs
or others, that they are Minifters of the Spirit^ or
wherein they differ from the Minifters of the Letter f
For,
Thirdly ', If this Inward Call, or Teftimony of the 3. vnder
Spirit, were not eflential and neceflary to a Mini- \ll p^J^j^
fter^ then the Miniftry of the New Teftamem fhould needed not
not only be no ways preferable to, but in divers re- ^^J%^J,;,^
fpeds far worfe than that of the Law. For under be Prie/f,
the Lawj there w^is a certain Tribe allotted for the «"^j^'"*'
Miniftry^ and of that Tribe certain Families fet a-
part for tire Priefthood and other Offices, by the
immediate Command of God to Mofes ; fo that the
People needed not be in any doubt, who fhould
be Priefts and Minifters of the holy things : yea, and
befides this, God called forth, by the immediate
Teftimony of his Spirit, feveral at divers times to
: teach,
iSi PROPOSITION X.
teach, inftriict, and reprove his People, as Samnely
Nathan^ Elias^ EUfia^ Jeremiah^ Amos^ and many more .
of the Prophets : But now under the NewCoven^rHy
where the Mlniftry ought to be more fpxitad^ the
Way more certain^ and the Accefs more eafie u-nto
the Lord, our Adverfaries, by denying the necef-
iicy of this Inward and Spiritual Vocation, make it
quite other ways. For there being now no cer-
tain Family, or Tribe, to which the Miniftry is li-
raittcd, we are left in uncertainty, to choofe and
have Pafiors at a venture, without all certain Aflent
of the Will of God ^ having neither an outward
Rule, nor Certainty in this affair, to walk by : For
that the Scripture cannot give any certain Rule in
this matter, hath in the Thlr d Propojii ion concerning
it, been already fnewn.
4. rMij} Fourthly \ Chrifl proclaims them all Thieves and
the Door, ^^yy^^^^ ^^^^^ ^^^^y. ^^^ \jy [^ly.^ ^^^ j)Q(jy. lyj^g fij^ sheep'
joim 10. ^- fold., hitt climb up fome other way., Tvho?n the Sheep ought
not to hear: But fuch as come in without the Gail,
Movings and Leadings of the Spirit of Chriil,
wherewith he leads his Children into all Truth.,
come in certainly not by Chriil, who is the Door^
but fome other way;, and therefore are not true
Shepherds.
succdr,on §. Vni. To all this they Objed the Sftccejfion
pleaded by gf f^g Coitrch'^ allcdgiiig. That fmce Chrift gave a Call
^Church ^om to his Apnftles and Difciples., they have conveyed that
chrift and Call to their Siiccejforsj having power to ordain Pafiors
"' and Teachers •, by which power the Authority of Or-
daining and making iMiniflers and Paftors is picceffive-
ly conveyed to m :, fo that fuch., who are Ordained and
Culled by the Pallors of the Church, are therefore true
and lawful Miniflers \ and others., who are not jo Called^
are to be accounted but Intruders. Hereunto alfo fome
Protefiants add a Neccjfity, thp' they make it not a
thing EJfentialj That befides this Calling of the Church,
every one being Called, ought to have the Inward Call
^ the Spirit^ mcUmng him fo chofen to, his Work : Bi;t
thi^
this they fay is 'fuhjeBlve^ and not objetiive ^ of
which beforf.
As to what is fubjoined of the Inward Call o^ Anfw,
the Spirit, in that they make it not Eflential to a
true Call, but a Supererrogation, as it were ; it
flieweth, how little they let by it: jince thofc,
they admit to the Miniltry, are not fb much as
queilioned in their Trials, whether they have this
or not. Yet, in that it hath been often mention- ,
ed, efpecially by t\\^ Primitive Frot c flams m their ^^/sp^^rit
Treatifes of this Subjed, it fheweth how mwch f^f^^^M
they were fecretly Convinced in their Minds, ^^^Khke
that this Inward Call of the Spirit was mod Ex- protdiaow,
cellenc, and preferable to any other *, and there-
fore in the mod Noble and Keroi<:k Ath of the
Reformation^ they laid claim unto it ^ fo that many of
the Primiti-ve Protefioims did not fcruple both to de-
fpife and difbwn this Outward* CUl^ when \^VZ'^^ * succejinan.
by the Paffls againfl: them. But now Protcflams^
having gone from the TcHiraony of the Spirit,
plead for the fame Snccefflon ^ and being prejicd (})y ^rneHavu
thofe, whom God now raifeth up by his Spirit, to^cnyh<iihe
reform thofe Abufes that are among them) with f""!-''^*'^^
the Example of their Fore-fathers Pradfice a-
gainll Rome^ they are not at all afiiam'd utterly
to deny, that their Fathers were call'd to their
Work by the inward and immediate Vocation of
the Spirit \ clothing tliemfelves with tliat Call,
which they fay their Fore-fathers had, as Pallors
of the Roman Church, For thus ( not to go fur- ,
ther) a/firmeth Nicolam Amoidm* in a Pamphlet ^^^i^.'j^p'J^;
written againll the fame Propolitions, called, A Doifar and
Theologick Exercitation^ Sed. 40. averring^ ^^^^'^^ 7f/rJd^ ^'^
they pretended mt to an Immediate Ad of the Holy rhe.Hozy at
Spirit ^ hut Reformed by the f^lrtpte of the Ordinary Fo^ t^^^ne^^rx
cation^ which they had in the Churchy Oi it then voa4^
to wit, that <>/" Rome, &c,
§. IX. Many Abfurdities do Proteftams fall into,
by dpriying their MiaiHry thus through the Church
of
284 PRO POSITION X.
of Rome, As /r/?, They nnill acknowledge her
pfmdfan«' ^o bc a truc Chmh of^ Chrift, tho' only Erroneous
fatthtoy by in fome things •, which contradids their Fore-
tb^irMhi- fathers fo frequently, and yet truly, calling her
jiry through Am Ichrlfi. Secondly J They mufl needs ackuow-
1/ R^'.'^ ledge, that the Triefis and Bifiwp of the Romipj
Churchy are true Miniflers and Pafiors of the Church
of Chrifi^ as to the Eflential part ^ elfe they could
not be fit Subjeds for that Power and Authority
to have refided in ^ neither could they have been
Veflels capable to receive that Power, and again
tranfmit it to their Succeflbrs. Thirdly \ It would
follow from this, that the Tricfts and Bifi)op of
the Romifi) Churchy are yet really true Pafiors and
Teachers : For if P rot eft ant Minifters have no Au-
thority, but what they received from them \ and
Unce the Church of Rome is the fame, llie was at
that time of the Reformation, in Dodrine and
Manners •, and fhe has the lame Power now, fhe had
then J and if the Power lie in the Saccejfion^ then
thefe Priel^s of the Romijli Church now, which de-
rive their Ordination from thofe Bipops that Or- ■
dained the firlt Reformer s^ have the fame Authori- j
ty, which the Succeflbrs of the Reformed have ;
and confequently are no lefs Minifters of the Churchy
than they are. But how fhall this agree with that
Opinion, which the Primitive Proteftants had of the :
Romijlj Priefts and Clergy^ to whom Lmher did R0t_
only^ deny any Power or Authority ^ but contrary-
^^eljhat^^^^ affirmed, That it vpa6 wickedly done of them^
4 Woman affume to themfelves only this Authority to Teach^ and
frtlher'! ^^ Pi"iefts and Minifters, &:c. For he himfelf affirm-'
ed. That every good Chriftian (not only Men ^ hut even
Women alfo) is a Preacher,
^^Jd^iu ^* ■^' ^^^ againft this vain Succeffion, as aflert-
ceffion fi/' ed cither by the Papifts and Proteftams^ as a ne-
ProteLn'ts ^^^'^^y ^^"^^^S ^^ ^^e Call of a Minifter, I An-
exfiaiHTi, f^^^ '■> That fuch as plead for it, as a fufficient or
neccflary thing to the Call of a Minifter, do there-
to-
by fufficiently declare their Ignorance of the Na-
ture of Chriftinnlty^ and how much they are flran-
gers to the Life and Power of a ChriftUn M'mifiryy
which is not entail'd to Succeilion, as an outward
Inheritance ^ and herein, as hath been often before
obferved, they not only make the Gof^el not bet-
ter than the Law^ but even far fhort of it. For
"^efm Chrifiy as he regardeth not any diilind par-
ticular Family, or Nation, in the gathering of his
Children ^ but only fuch, as are joined to, and lea-
vened with his own pure and rlgkeom Seed : So nei-
ther regards he a bare outward Su cce flion, where
his pure, immaculate and righteous Life is wanting^
for that were all one. He took not the Nati-
ons into the New Covenant^ that he might fuffer
them to fall into the old Errors of the "Jews \ or to
approve them in their Errors : but that he might
gather unto himfelf, a pure People out of the Earth.
Now this was the great Error of the 'Jews^ to think The jew»
they were the Church and People of God, becaufe ^br^han^j
they could derive their outward Succeflion from mtward
Abraham^ whereby they reckoned themfelves the •^"^^^■^'""
Children of Godj as being the Off-fpring oi Abraham^
who was the Father of the Faithful, But how le-
verely doth the Scripture rebuke this vain and
frivolous Pretence ? Telling them. That God is able of
the fiones to raife Children mto Abraham \ and that
not the outward Seed^ but thofe that were found
in the Faith of Abraham^ are the true Children of
faithful Abraham, Far lefs then can this pretence
hold among Chriftiam^ feeing Ghrift rejects all out-
ward Affinity of that kind : Thefe^ faith he, are my
Mother y Brethren and Sifters^ who do the IVill of my Mat. 12.4^^
Father] y?Bch pi in Heaven : And again \ He looked ^^;^
found ^ont him^ mdfaid^ mojjjall do the Will of God^ &c.
thefe (faid he) are my Brethren, So then, fuch as do
not the Commands of Chrift,are not found clothed
with his Righteoufncfs, are not his Difciples ^ and
that which a Man hath not, he cannot give to ano-
ther:
2y^6 P R O P O S t T I Q N X.
Cher : And ic's clear, chat no Man nor Chtirch^
JofS>jl ^^^^' ^^'"^y C^lJ^^ of God, and as fuch having the
vffs) u en- Authority of a Church and Minifler, can any long-
^Fo^VVud^"^ retain that Authority, than they retain the Pow-
subifancc, cr. Life and Righteoufnefs of Chr'iftlanuy : For the
^"■d not the pQrn^ js entailed to the Power and Subflance i and
Suhifance to i i n it- /- i i
the Form. iK)t the Siibirance to the Form. So that when a
Man ccafeth inwardly \n his Heart to be a Chrlftl"
iin (where his Chriftianicy muft lie) by turning to
Satan, and becoming a Reprobate, he is no more
aChrifilany tho' he retain the Name and Form ; than
a dead Man is a Man, cho' he hath the Image and
" Reprefen cation of one ^ or than the Pidure or
Statue of a Man is a Man : And tho' a dead Man
may fcrve to a Painter to retain fome iraperfed
Reprefentacion of the Man, that fometimes was
alive, and fo one Pidiirc may ferve to make ano-
ther by ^ yet none of thofe can ferve to make a true
Living Man again, neither can they convey the
Life and Spirit of the Man ^ it muft be God, that
made the Man at fir/l, that alone can revive liim.
S/rT/tt '" As Death then maJces fuch Interruption of an out-
tnterrupte . ^^^^ natural Succeffjoii, that no Arc nor outward
Form can uphold ^ and as a dead Man, after he is
dead, can ha-ve no lillic ^ neither can dead Images
of Men, make living Men : So that it is the Living
that are only capable to fucceed one anocher ^ and
iuch as die, fo foon as tliey die, ceafe to fucceed,
or to tranfmit Succeflion. So it is in Spiritual
things ^ it is the Life of Chriftianity, taking place
in the Heart, that makes a Chriftian ^ and fo it is a
^^^^^'"^ number of fuch, being alive, joined together in the
make the Life of Chriftianity, that make a Church q( Ghrift ;
vfe'^llfi and it is all thofe, that are thus alive an^ quick-
tb.^ Church ned, con lid ered together, that make the .Catholick
itceafin^. Church of Chrift: Therefore where this Life ceaf-
eth in one, then that one ceafeth to be a Chriitian ^
and all Power, Viruc and Authority, which he had
as a C'.uilliau, cc^fcrh with it; io that if he hath
been
been a Minifter or Teacher, he ceafech to be fo
any more : And tho' he retain the Forniy and hold
to the Authority in words, yet that fignifies no
more, nor is it of any more real Virtue and Au-
thority, than the nicer Image of a dead Man. And
as this is mofl agreeable to Reafon, fo it is the
Scriptures Teflimony j for it is faid of Juda^, Acts
I. 25. That Judas ft II from his Mlniftry md -^P^/^^-Sf^^
^l^ hy Tranfgreffion'^ fo his Tranfgreflion caufed him Muiinry
to ceafe to be -an Apoflle any more : W hereas, had \JZ^^'
the Apollkfhip been entailed to his Perfon, fo that ^"^
Tranfgrelfion could not caufe him to lofe it, until
he had been formally degraded by the Church (which
^iidiU never was, fb long as he lived) "JudiU had been
as really an Apollle, after he betrayed Chrift, as
before. And as it is of one, {o of many, yea, of a
whole Church : For feeing nothing makes a Man
truly a Ghriftian, but the Life of Chriftianity, in-
wardly Ruling in his Hearty fo nothing makes a
Church, but the gathering of feveral true Chrilli-
ans into one Body. Now where all thefe Members
lofe this Life, there the Church ceafe th to be, tho^
they ftill uphold the Form, and retain the Name:
For when that wliich made them a Church, and
for which they were a Church, ceafeth^ then they
ceafe alio to be a Church : And therefore the Spi-
rit, fpeaking to the Church of Laodice.t^ becaufe of
Jicr Lnke-xvarmnefs^ Rev. 3. id. threatneth to Sfne
htr out of his Month, Now, fuppofe the Church of n^ luy^
Laodicea had continued in that Lnke-warmnefs^ ^i^^warmnefiof
had come under that Condemnation and Judgment, ^/LaodlcU.
tho' fhe had retained the Name and Form of a
Church, and had had her Paftorsand Minillers, as
no doubt Ihe had at that time ^ yet furely fhe had
been no true Church of Chrifb, nor had' the Au-
thority of her Paftors and Teachers been to be re-
gai ded, becaufe of an outward Succeflion, tho' per-
haps fome of them had it imnudiately from the
ApolHcs. From alJ which I infer, That iMice the
Authority
288 P R O P O S I T I O N X.
; ■ ■ . . — — — ■ -— .
Authority of the Chriltiaa Church and her Pallors
is always united, and never feparated from the in-
ward Power, Virtue, and righteous Life of Chri-
Itianity j where this ceafeth, tliat ceafeth alfo. But
our Adverlaries acknowledge, That many^ if not mofl
of thofs^ by and throMgh whom they derive thi^ jintho-
rlty^ were altogether defiitute of this Life and Plrtue of
Chriftianity : Therefore they could neither 'receive^ have^
nor tranfmlt any Chriftian jinthority.
Objeft, But if it be Objeded, That tho* the generality of
the Bijhofs and Triefis of Rome, during the A^oftafie^
•were fuch wicked Men \ yet Proteltants affirm^ and
thou thy felf feemefi to acknowledge^ that there were
feme good Men among them^ whom the Lord regard^
ed^ and who were true Members of the Catholick,
Church of Chrifl ^ might not they then have tranfmit*
ted this Authority ?
j^nfxo, I anfwer \ This faith nothing, in refped Frote-
fiants do not at all lay claim to their MiniHry, as
tranfmitted to them by a dired Line of good Men ^
which they can never fliew, nor yet pretend to :
The prote- ^^^ generally place this Succeflion as inherent in
ftants pied(tthe wliole Paftors of the Apoflate Church. Nei-
idfio/tn-' ^^^^ ^^ ^^^y plead their Call to be good and
kerent. " Valid, becaufe they can derive it throu8;h a Line
of good Men, feparate and obfervably diflinguilh-
ablc from the reft of the Bifhops and Clergy of
the Romijlj Church ^ but they derive it as an Au-
thority refiding in the whole : For they think it
Herefie to judge, that the Qpality or Condition of
the Adminiftrator doth any ways.invalidacc or pre-
judice his work.
This vain and pretended Succeflion not only
militates againft, and fights with the very mani-
feft purpofe and intent of Chrift, in the gather-
ing and calling of his Church ^ but makes him
( (o to fpeak ) more blind and lefs prudent, than
natural Men are in conveying and eftablifhing their
outward Inheritances. For where an Eftate is en-
tailed
iDf tfie ^inflrp. 289
tailed to a certain Name and Family, when that
Family weareth out, and there is no lawful Sue- ^" ESiate
ceflbr found of it, that can make a juft: Title ap- Het/hip
pear, as being really of Blood and Affinity to the devolves to
Family; it is not lawful for any one of ano- J,^^f ^';^'^;^
ther Race or Blood, becaufe he afliimes tlie it.binvphom
Name or Arms of that Family, to pollefs the ^-''^l^^Z'k-''
flate, and claim the Superiorities and Priviledges/^ r/j^Hr/V-
of the Family : but by the Law of Nations the In- ^^'>^-^ ^/^
heritance devolves into the Ptmce, as bemg Vln- fomchrm,
mm Hdres \ and fo he giveth it again immediately ^^'JJ''^
to whom he fees meet, and makes them bear the
Name and Arms of the Family, who then are en-
titled to the Priviledges and Revenues thereof.
So in like manner, the true Name and Title xA a
Chrifliarij by which he hath Right to the Heavemy
Inheritance ; and is a Member of Jefm Chrift^ is in-
ward Righteoitfijefs and Holinefs^ and the Mind re-
deemed from the Fanities^ Lufts^ and Imquities of this
World : and a Gathering or Company, made up of
fuch Members, makes a Church. Where this is
loft, the Title is lofl ; and fo the true Seed, to
which the Promife is, and to which the Inheri-
tance is due, becomes cxtinguiihed in them, and
they become dead as to it : and fo it retires, and
devolves it felf again into Chrill, who is the Righ-
teous Heir of Life ; and he gives the Title and true
Right again immediately, to whom it pleafeth him,
even to as many as being turned to his fure Light in
their Confciences^ come again to walk in lusRighteom
and Innocent Life^ and fo become true Members of
his Body^ which is the Church. So the Authority,
Power and Heirihip are not annexed to Perfons, as
they bear the mecr Names, or retain a Form, hold-
ing the bare Shell, or Shadow of Chriftianity : But
the Promife is to Chrifi^ and to the Seed^ in whom
the Authority is inherent, and in as many as are
one with him, and unitedamto him by Purity and
Holinefs, and by the Inward Renovation and Rege- '
n^atioa of their Minds, U More-
290 PROPOSITION X.
i\Ioreover,this pretended SnccefTioii is contrary to
Scripture- definitions, and the nature of the Church
of Chrift, and of the true Members. For firfi ^
The Church is the Hoiife of Cod^ the Pillar and Ground
J of Truths I Tim. 3. 15. But according to this Do-
The Houfe 6:rine, the Ho^fe of God is a polluted Neft of all
^{ muttd ^^^^ ^^ Wickednefs and Abominations, made up of
Nc/}; no\- the molt ugly, defiled and perverfe Stones that are
pJetcnder ^" ^^^^ Earth } wherc the Devil rules in all manner
there can of llnrightcoufncfs. For fo our Adverfaries con-
nj}. f^jpg^ ^^^ HiHory informs, the Church of Rome to
have been, as fome of their Hifiorians acknowledge ;
and if that be truly ih^ Houfe ofGod^ what may we
call the Hoiife of Satan ? Or may we call it therefore
the Houfe ofGody notwithftanding all this Impiety,
becaufe they had a bareForm, and that vitiated ma-
ny ways alfo ^ and becaufe they pretended to the
name of Chrifilanityj tho' they were A?itlchriflian^
Devilll(h Rnd Atheifticd in their whole Prndice and
Spirit, and alio in many of their Principles? Would
not this infer yet a greater Abfurdity, as if they
Jiad been fomethiog to be accounted of, becaufe of
their Hypocrille and Deceit, and talfc Pretences?
Whereas the Scripture looks upon that as an Ag-
gravation of Guilt, and calls it Blaffhemy^ Rev. 2.9.
Of two wicked Mcii, he is moil: to be abhorred,
who covereth his Wickednefs with a vain Pretence
of God and Righteoufnefs : Even fo thefe abomlru-
hie Beafisj and fearful A^onfiers^ who look upon them-
felvcs to heBlfljops in the Apofiate Churchy w^ere ne-
ver a whit the better, that they falfly pretended to
be the Succeilbrs of the ^oly Apollies y unlefs to
Lye be commendable, and that Hypocrilie be the
way to Heaven. Yea, were not this to fall into that
Evil condemned among the Jews, Jer. 7. 4. Trufi
ye not in lying words^ faying^ The Temple of the Lord^
the Temple of the Lord-, the Temple of the Lord are theU:,
throughly amend your ways^ Sec. as if liich outward
Names and Tilings were the thing die Lord regard
' ■ ed
_^^ gpE tljt ^jintgip> 291
ed, and not inward Holinefs ? Or can that then be
the Pillar and Ground of Truth, which is the very
Sink and Pit of Wickednefs y from which fo much
Error, Superflition, Idolatry, and all Abomination
ipring? Can there beany thing more contrary both
to Scripture and Reafon ?
Secondly^ The Church is defined to be the Kingdom .2- _
of the dear Son of God^ into which the Saints are tran- j^^aj^ ^l'^'^
ftated'j being delivered from the Power of Darkncf. It ^ dy ««-
is called the Body of Chrilt, which fr-om him by Joints '^'^^'
and Bands having noitrijhment miniflred^ and knit toge-
ther^ increafeth with' the increafe of God^ Col. 2. ip.
But can fuch Members, fuch a Gathering, as we
have demonltrated that Church and Members to
be, among whom they alledge their pretended Au-
thority to have been prefcrved, and through which
they derive their Call ^ can fuch, I fay, be the Bo-
dy of Chrifl, or Members thereof? Or is Chrifl the
Head of fuch a corrupt, dead, dark, abominable
Hinking Carcafe ? If fo, then might we not as well
affirm againll the Apoftle, 2 Cor, 6. 14. That Right e-
oiifnefs hath- fellowpip with Vnrighteonfnefsj that ^^g^^ ^^
hath communion with Darknefs^ that Chrifl hath co'n- ig^j^ip f^ffy
cord with Belial^ that a Believer hath part with an In- 0^\i\mi\3
fide I J and that the Temple of God hath agreement with " ** '
Idols f Moreover, no Man is called the Temple of
Ged^ nor of the Holy Ghoft^ but as his Vcfiel is pu--
.. rified, and fo he fitted and prepared for God to
dwell in : And many, thus fitted by Chrift, become
his Body, in and among whom he dwells and walks ;
according as it is written, / will dwell in the??!., and
■ walk in themy and I will be their God^ and they jhall be
J my People, It is therefore that we may become the
' Temple of Chrifl^ and People of God,, that the Apo-
jlle in the follov;ing verfe exhorts, faying out of
the Prophet, Wherefore come out from among them^
.1 and be ye feparate^ faith the Lord^ and touch not the ^y^ i^,"'
., unclean things and I will receive you ^ and I will be a
father unto yoit^ and ye f}.ill be my Sons and Daughter s^
U 2 faith
"9:^ PROPOSITION X.
faith the Lord Almighty, But to what purpofe is
all this Exhortation ? And why fhould we feparate
from the Unclean, if a meer outward Peofeflioa
and Name be enough to make the true Church j
and if the Unclean and Polluted were both the
Church and lawful Succeilbrs of the Apoflles, in-
iieriting their Authority, and tranfmitting it to
others ? Yea, how can the Church be the King-
dom of the Son of Gody as contra- diftingui filed
from the Kingdom and Fewer of Darhnefs f And
what need, yea, what pofiibility of being Tran-
flated out of the one into the other, if thofe, that
make up the Kingdom and Power of Darknefs, be
real Members of the true Church of Chrift ^ and
not fimply Members only, but the very Paflorsr^
and Teachers of it? But how do they increafe in
the Increafe of God^ and receive Spiritnal Noitrifliment
from Chrifi the Head^ that are Enemies* of him in
their Hearts by wicked works, and openly go in-
to Perdition? Verily, as no Metaphylical and nice
Diflindions, (that tho' they were pradically, as
to their own private States, Enemies to God and
Chrifi, and fb Servants of Satan ^ yet they were,
prieft'f /r/- ^^ virtue of their Office, Members and Miniflers
voioitf, Di-^ of the Church, and fo able to tranfmit the Sucj
EncS u> ^^^^^") I ^^Y-> ^s fuch invented and frivolous Di«
God by pra- ftinclious will not pleafe the Lord God, neithet
Member 0/^^^^ he be deluded by fuch, nor make up the glaj
his Church rious Body of his Church with fuch meer outfid^
hy Office. Hypocritical Shews, nor be beholden to fuch paint-
ed Sepulchres, for to be Member^ of his Body,
which is found, pure, and undefiled (and therefore
he needs not fuch falfe and corrupt Members to
make up the defeds of it :) So neither wi-ll fiich
Diftindions fatisfie truly Tender and Chriftian
Confciences : efpccially conlidering, the Apoftle
is fo far from defuing us to regard that, as that
we are exprefly commanded, to tm-n away from fuch
as have a form of Godlinefs^ but deny the Power of it^
For
©f tfie ^iniQtp. 293
For we may well Obje^^ againll thefe, as the Poor
Man did againfl the Proud Prelate, that went a- The Anfi^er
bout to cover his vain and unchriftian-like Sumptu- fJ^^^Z ^
oufnefs, by diilinguilhing, that it was not as Bijhop^ proud pre-
bttt as Prince^ he had allihat Splendor : To which the ^^^'
poor Ruftick v/ifely is faid to have anfwered^ When
the Prince goeth to Hell^ what jhall become of the Pre-
Lite ? And indeed this were to fuppofe the Body qf
Chrifl to be defedive, and that to fill up thefe de-
fective places, he puts counterfeit and dead ftufF,
inflead of real Living Members^ like fuch as lofe
their Eyes,Arms or Legs, whomake counterfeit ones
of Timber or Glafs inltead of them. But we can-
not think fo of Chrift ^ neither can we believe, for
the Reafons above adduced, that either we are to
account, or that Chrifl doth account, any Man or
M^n d. whit the more Members of his Body, be-
caufe, tlfo' they be really wicked, they hypocriti-
cally and deceitfully cloath themfelves with his
Name pretended to it ^ for this is contrary to his
own Dodrine, where he faith exprefly, John 15.
.1, 2, 3, 4, 5, (5,6cc. That he is the Vine^ and his Difci-
pies are the Branches ^ that, except they abide in him^ they
cannot bear fruit \ and if they be Hnfruitfnl^ they fljall
be caft forth as a Branchy and wither. Now I fup- ^
pofe thefe cut and withered Branches, are no more Braneh^lan
true Branches, nor Members ot the Vine ^ they can ^^J^.^^.
no more draw Sap nor Nourifhmcnt from it, after ment -, p
that they are cut off, and fo have no more Virtue, ^^ frj^^p
Sap, nor Life : What have they then to Boafl or " '^ "^' *
Glory of any Authority, feeing they want that Life,
Virtue and Nourifhment, from which all Authority
comes? So fuch Members of Chrift, as are become
dead to him through llnrightcoufnefs, and ^o de-
rive no more Virtue nor Life from him, are cut
joff by their Sins, and wither, and have no more
any true or real Authority ^ aild their boafling of
any, is but an Aggravation of their Iniquity by hy-
pocrifie and deceit. But further, would not this
U 3 make
294 PROPOSITION X.
make Chrill's Body a meer fhadow and phantafm?
Yea, would it not make him the Head of a life-
lefs, rotten, llinking Carcafe, having only fome
little outward falfe fhew, while inwardly full of
rottennefs and dirt ? And what a Monfter would
Held'upon thcfc Men make of Chrift's Body, by afligning it
a Lifeiefs ^ real, pure, living, quick Head, full of Virtue and
Tm-lhr^ Life ^ and yet tied to fuch a dead lifeiefs Body, as
^ouid that we have already defcribed thefe Members to be,
^' which they alledge to have been the Church of
Chrift ? Again, The Members of the Church of
Chrifi are fpecified by this Definition, to wit, as
being t\\Q SanBified in Chrifi Jefif^j I Cor. 1.2. But
this Notion of SHccejfion iiippofcth not only fbme
Unflmdilied Members to be of the Church of Chrifi^
but even the whole to conlift- ot Unfandified Mem-
bers^ yea, that fuch as, were protclled Necromancers^
and open Servants of Sat^n^ were the true Succeflbrs
* In the ^^ ^^^ Apoflles, and m whom the Apoflolick Au-
Life of Be- thority refided, thefe being the VeJlels, through
ot /o/i/;^. whom this Succellion is tranfmitced ^ tho' many of
of ^yiieder them, as all Protefta?7ts^ and alio Ibme Fapifis con-
^cfs^fot ^^^^^ attained thefe Oifices in the ( fo called ) a//r<:/;,
Meph.'s. not only by fuch means as Simon Magpt^s fought it ^
%?^^%\m- ^"^ ^5^ m.uch worfc, even by Witchcraft, Murther,
thrius Ah- Traditions, Money and Treachery, which Platina
upon 7hfs ^^"^^^^^ confefleth '■' of divers Bifhops of Rome.
Papefs {or §• XI. But fiich HS Objed not this Succefllon of
Sf tV"^' ^^^ Church ( which yet moil Troteftants begin now
end. '^ to do) diflinguifh in this matter, affirming. That in
a great .4pofiaJ?e^ fptch as wa4 that of the Church of
Rome, God may raife up }ome fmgidarly by his Spirit^
who from the Tefiimony of the Scriptures^ phceiving the
Errors into which ^ ftich as hear the name of Chriftians,
are fallen^ may infiruEi and teach them \ and then he*
come Authorized by the Pc&ple^s joining with^ and ac^
cepting of their Minifiry only, MoIt of them alfb
will affirm, That the Spirit herein h' ffibje^ivcy and
not obje^ivc.
Buff
Cf tljt %inittxp. 295"
But they fay ; That where a Church is Reformed^ Objeft.
(fuch as tiicy pretend t\\t F rote fl^r/^t-ChHr ekes are)
there an ordinary^ orderly Call is t/ecefjary ^ a?id that of
the Spirit J as extraordinary^ is not to be fought after :
Alledging/ That Res aliter fe habet in Ecclefia Confti-
tiiendd^ qiuhn in Ecclefd Conftitmd ^ that is, There is
a difference in the Conjiituting of a Churchy and after it
u Conftititted.
I anfwer^ This OhjcLlion as to us faith nothing^ Anfw,
feeing we accufe, and are ready from the Scriptures
to prove the Froteftants p;uilty of grofs Errors, and ^diference
needing Reformation, as well as they did, and do tvoeen a
the Fapifis : and therefore we may iulHy lay claim, Con/Hmting
•C ^-' iJ 1 r r- 3- 'r< u \ Church, .r«d
ir we would, to the lame Extraordinary CaJJ, ha- ^,,^ ^^ con.
ving the fame Reafon for it, and as good Evidence (titured.
to prove onrs, as they had for theirs. As for that
Maxim, viz. That the cafe is different in a confitming
Churchy and a Church confiitmedy 1 do not deny it ^
and therefore there may be a greater nicafiire of
Power required to the one, than to the other;
and God in his Wifdom diftributes the fame as he
fees meet. But that the fame Immediate Aihilance
of the Spirit is not neceliary for Minifters in a
Gathered Church, as well as in Gathering One,
I fee no folid Realbn alledged for it. For fure
Chriit's Promife was, To be with hisC\\i\dvQato the
end of the World ; and they need him no lefs to pre-
ferve and guide his Church and Children, than to
gather and beget them. Nature taught the Gentiles
this Maxim,
Non minor ^ Vtrtm^ qitam qiurere^ parta tucri,
Englifhed thus;
For to Defend what ye attain.
Requires no lefs Strength than to gain.
For ic is by this Inward and Immediate Operation
of the Spirit (which Chriif hath promifed to leadhn
Children with into all Trmh^ and to teach them all
things ) that Chriftians are to be led in all fleps
(as\vell lafl as lirfl) which relates to God's Ghry^
U 4 . and
2q6 proposition x:
and their own Salvation ^ as we have heretofore
fufficiently proved, and therefore need not now
'I'^ tf^Z' ^^P^^^ ^^' -^^^ ^^^^ly this Device of 5-^f^w, whereby
tan for Men he has got Pcople to put the Immediate Guidings
7m\i\kai-^^^ Leadings of God's Spirit, as an excraordi-
ing!f.?Vo#" nary thing, afar off^ which their Fore-fathers had,
r^ fcrmcr j^^t which they now are neither to wait for, nor
expecl, is a great caufe of the growing Afofiafie
npon the many gathered Churches ^ and is one
great Rcafon why a dry, dead, barren, lifelefs,
ipiritlefs Miniflry, which leavens the People into
tlie fame Death, doth fo much abound, and is {6
much overfpreading even the Protefiam Nations^ that
their Preachings and Worfhips, as well as whole
Converfation, is not to be difcerned from Tofiflj^ by
any frefh living Zeal, or lively Power of the Spirit
accompanying it ^ but meerly by the difference of
fome Notions and Opinions.
Objccl. §• ^n. Some unwife and unwary Trotefiams do
fometimes Objed to us. That if we have fuch an Im^
mediate Call^ 06 we lay claim to^ we ought to confirm it
by Miracles,
Anfw, But this being an Objetflion once and again urg-
ed againfl the Primitive Proteftams by the Papftsy wc
ivhctker ii^^d but in fhort return the Anfwer to it, tliat
^^'^/^f/r-J they did to the Pafifts j to wit. That we need nat
ry to confirm ^'^^^"^des^ becaitfe we -preach no new Gofpel^ but that
the Gofpel ? v[>hich is already confirmed by all the Miracles of ChriCt
John Bapi lit \ i ■ a n i i i ^ rr \ ■ i i
cwd divers ^■'^'^ "^^ u^pojtles ^ and that we ojjcr nottJW^^ but tmtt
Prophets which We are ready and Me to confirm by the Teflirnony
of the Scriptures^ which both already acknowledge to be
true : And that "john the Bapttft^ and divers of the
Prophets did none, that we hear of, and yet were
both Immediately and Extraordinarily fcnt. This
is the common Proteftant Anfwer^ therefore may
fuffice in this place \ tho', if need were, I could
fay more to this purpofe, but that I iludy Bre-
vity.
^. XIIL
g)f t&g ^tnitop. 297
§. XIII. There is alfo another fort of Frotefiams^
to wit, the Engllfi} hdefendems-^ who differing from JuHonofthe
the Calvinlfticd Fresbyterians^ and denying the Ne- mdcpen-ienc
ceflity of this Succeffion^ or the Authority of any ^''""■'*
National Cbiuh^ takG another way j affirming, That
feich as have the benefit of the Scriptures^ any Company
of Feople^ agreeing in the Principles of Trmh^ as they
find them there declared^ may conflitute among them-
felves a Church, without the Authority of any other *,
and may choofe to themfelves a Pallor, who by the
Church thpis confi-itnted and confenting^ is Authorized ^
requiring only the Affiftance and Concurrence or
the Fafirors of the Neighbouring Churches, (if any
be) not fo much as abiblutely necefTai^y to Audio-
rize, as decent for Orders fake. Alfo they go fo
far, as to affirm, That in a Church fo conflitute d^ any
0ted Brother (as they call them) if he find him- f^^^^^^ ^''^^
felf qualified thereto^ may inftruH:^ exhort^ and preach
in the Church ^ tho" as not having the Paftoral Of-
fice, he cannot adminifter that xvinch they call their
Sacraments.
To this I anfwer. That this was a good flep out
of the Babylonifi} Darhnefs^ and no doubt did pro-
ceed from a real Difcovery of the Truths and from
the fenfe of a grea^Abufe of the promifcuous Na-
tional Gatherings, Alfo this Preaching of the Gifted
Brethren (as they called them) did proceed at firft rheirioft
from certain lively Touches and Movings of the Spirit '^"^ ^^<^^>-
cf God upon many : But (alas ! ) becaule they went
not forward, that is much decayed among them ^
and the Motions of God's Spirit begin to be denied
and rejeded among them now, as much as by
others.
But as to their pretended Call fiom the Scripture^ I The scrip-
anfwer : The Saipture gives a meer Dcclara- ^"'c/!/''t"
tion of true things, but no Call to particular Per- "rerfons in-
fon ^ fb that tho' I believe the things there wrictea dividual.
to be true, and deny the Errors whicli I find there
teftified againfl: ^ yet as to thofe things, which
maj
298 PROPOSITION X.
may be my particular Duty, I am fliil to feek \ and
therefore I can never be refolved in the Scripture,
whether I (fuch a one by name) ought to be a Mi-
nifler ? And for the refolving this Doubt, I mult
needs recur to the Inward and Immediate Telli-
mouiy of the Spirit *, as in the Propofition concern-
ing the Scriptures more at large is fliewn.
§. XIV' From all this then we do firmly con-
clude, that not only in a general Apftafie it is
needful. Men be extraordinarily Called, and raifed
11]) by the Spirit of God ^ but that even when feve-
ral Allemblies or Churches are gathered by the
Power of God, (not only into the Belief of the
Principles of Truth, To as to deny Errors and He-
relies, but alfo into the Life, Spirit and Power of
Chriflianity, fo as to be the Body and Houfe of
Chrill indeed, and a fit Spoufe for him) that he
who gathers them, doth alfo, for the preferving
Sr'j^i'^'i" ^^^^'^ ^^^ ^ ^'^^^7? fr^^i ^'^'^^ powerful Condition,
'ficjtionu raife up, and move among them by the inward im-'
'rui^^'^ mediate Operation of his own Spirit, Mlnlfters and
Te/ichcrs to in^:^ud, and teach, and watch over
them : who being thus called, are manifeft in the
Hearts of their Brethren^ and their Call is thus ve-
rified in them ; who by the feeling of that Life and
Power that palletli through thfiii, being inwardly
bailded up by them daily in the rmfl holy Faith ^ be-
come the Seals of their Awfilejluf. And this is an-
fwerable to another fayiag of tlie fame Apoflle Panly
2 Cor. 13.3. Since ye feek a proof of Ciorifi's /peaking in
??/?, Tohich to yoii'Wards Is not weak^ bm is mighty in you.
So this is that which gives a true fiib(lamid Call and
r/jf/r laying Title to 3. Mi^nifter^ whereby he is a real Succeflbr of
Z^Ml^i^to' the Virtue, Life and Power that was in the Apoflles,
Gid^'lnd Jiid not of the bare Name : And to fuch Miniflers,
k^Til "* u^^ think the outward Ceremony of Ordination^ or
Shadow/ ^ Inlying on of Hcinds^ not neceJliry *, neither can we
trnJc"^ ■ ^^^ ^^^'"^ ^^^^ ^^' ^^ ' ^^^^^o ^^^' Adverlliries, who ufe
mnth^'^iiy ackiovvlcdge, that the Virtue and Power of
coq^
communicating the HolyGhoft by it is ceafed among
them. And is it not then foolifli and ridiculous for
them, by an apflj Imitation^ to keep up the Shadow,
where the Subllance is wanting ? And may not they,
by the fame Rule, where they fee Blind and Lame
JMen, in imitation of Chrift and his Apoftles, bid
themy^f and walk ? Yea, is it not in them a Mock-
ing of God and Men, to put on their hands, and
bid Men Receive the Holy Ghofi^ while they believe
the thing impoffible, and confefs that that Cercymny
hath no real Effed ? Having thus far fpokcn of the
Cr//, I fhall proceed next to treat of the Qmlijlca-
tions and Work of a true Miniller.
•§. XV. As I have placed the true Call of a Mini- Queft.II.
fler in the Motion of this Holy Spirit ; iio is the Power^
Life and Firtue thereof, and the pure Grace of Godl^^.^''^''.
that comes thererrom, the chiej and ?r2ofi necejfary a M.oifhr.
Qjiolif cation ^ without which he can no ways per-
.form his Duty, neither acceptably to God, nor be-
neficially to Men. Our Adverlaries in this cafe af-
firm, that three things go to the making up of a Mi-
hiHer, viz,, i. Natural Farts^ that he be not a fool, phjioa^jph^^
2. Acquired Parts^ that he be learned in the Lan- ^'!^. schooi-
guages, in Philofophy and School-Divinity. 3. The ^HZZer
Grace of God. make a Gof-
The two firfl they reckon necefTary to the being ^^-^'"'^^'y
of a Minifler, fo as a Man cannot be one without
them-, the third they fay goeth to the well-being of
one, but not to the being -^ fo that a Man may truly
be a lawful Minifler without it, and ought to be
heard and received as fuch. But we (fuppoJing a
Natural Capacity, that one be not an Idiot) judge
the Grace of God indifpenfibly neceffary to the ve-
ry being of a Minifler, as that without v;]iich any
can neither be a true, nor lawful, nor good Minifler.
As for Letter-Learnings we judge it not fo much ne-
ceHary to the well-being of one, tho' accidentally
foraetimes in certain refpcds it may concur,but more
frequently it is hurtful than helpful ^ as appeared
' . ' . ' ill
300 PROPOSITION X.
in the Example of Tanlerpts^ who being a Learned
^j^^^'/^^"^^ Man, and who could make an Eloquent Preaching,
the Learned needed neverthclefs to be inftriided in the way of
necejfity of Grace^ and then proceed to fay fome-
thing of that Literature which they judge io need^
fuj.
Proof L Firfl then, as we faid in the Call^ "> may we much
more here. If the Grace of God be a necelTary Oim-
lificatioft to make one a tme Qhriflian^ it muft be a
Qn^lificatlon much more neceflary to conftitute a
true A^nifier of Chrifiiamty. That Grace is necefla-
ry to make up a trne Chrljhan^ I think will not be
Offd>s Grace queilioned ^ fmce it is by Grf.cc we are faved^ Eph. 2.
jfiore doth 8. It is the Grace of God th..it teacheth m to denyVn-
^ZfandLw.g^^^'^'^^fh ^'^^ the Ltifis nfth^ World, and to live God-
i'sUTQ&chtr. Illy and Righteo/ffy, Tit. 2. 1 1, yea, Chrifl faith ex-
; prelly. That wlthsnt him we can do noth;ng^]o\\n i 5. 5*
and the v/ay whereby Chrift helpeth, affifleth, and
woiketh with m, is by his Grace: Hence he faith to
Tanl, My Grace is fujfcient for thee. A Chriftian
without Grace, is indeed no Chriflian, but an Hy-
pocrite, and a falfe Pretender. Then I fay,. If
Grace be neceffary to a private Chr'tftian^ far more to et
Teacher among Chriflians, who mafi: be as a Father and
JnflruBer of others ^ feeing this Dignity is befiowed Hfon
fuch, as have attained a greater Meafitre than their
Brethren. Even Nature it felf may teach us^ that;
there is more required in a Teacher.^ than in thofe, that
are Taught *, and that the Maflcr mnft be above and
before the Scholar^ in that Art or Science, which he teach'
eth others. Since then Chriftianity cannot be truly enjoy^
f 2 *^^' neither any Man denominated a Chriflian without
Avg. ' the trm Grace of God ', therefore neither can any Man be
T^ hl^ ^ ^^^^^ ^^^ /^Tp/i^/ Teacher of Chriftianity without it,
"^Member of ^ Secondly ', No Man can be a Mini ft er of the Charch
^^^^^J^>\ of Or/-//?, which hhhBody, unlefs he be a Member
Is recnvcl of the Body^ and rcccivc of the Virtue and Life of
^d Virtue iliQ/-Jc,id;
Mead. py&
Cf ttje ^tnlgcp. 301
But he that hath not true O'race^ can neither be a
Member of the Body^ ntither receive of that Life
and Nourifliment, which con:ies from the Head-
Therefore far Tefs can he be a Minlfier to Edi-fie
the Body.
That he cannot be a Mmifler, who is not a Mem-
ber, is evident ^ becaufe he who is not a Member, is
fhnt out and cut off, and hath no place in the Body ;
whereas the Minillers are counted amiOng the moffc
eminent Members of the Body : But no Man can be
a Member, unlefs he receive of the Virtue, Lifeand
Nourijfhment of the Head : For the Members that
receive not this Life and Nourilhment, Decay and
Wither, and then are cut ofH And that every true
Member doth thus receive Nourifliment and Life
from the Headj the ApoHle exprelly affirmeth, Eph,
4. 1 6. From whvm the whole Body being fitly joyned to^
gether^ and compa^ied by that which every joynt fiippil-
eth^ according to the ejfeEhml working in the rneafure of
every part^ makes increafe of the Body^ unto the edify-
ing of it felfin Love. Now this that thus is com-
municated, and which thusuniteth the whole, isna
other than the Grace of God ^ and therefore the Apo-
llle v^ the fame Chapter, ver. 7. faith. But unto every
one ofm is given Grace according to the me afire of the
Gift ofChrifi'^ and verf. 11. he fheweth how that
by this Grace and Gift^ both Apofiks^ Prophets^ EvaU"
gelifls^ Paflors and Teachers^ are given for the Work
of the Miniftry^ and Edifying of the Body of Chrifl:.
And certainly then, no Man deflltute of Grace, is
fit for this Work, feeing that all that Chriil gives,
are fo qualified ^ and thefe that are not fo qualified^
are not given, nor fent of GhriH ^ are not to be
heard, nor received, nor acknowledged as Afmi-
fiers of the Gofpel '^ becaufehis Sheep neither ought, '^'".^^"'^
jior will hear the P^oice of a Stranger. This is alfo jJJ \ugb7^
clear from 1 Cor. 12. throughout^ for the Apo- "^'^w^''^^'^^''
Itle in that Chapter, treating of the diver fry ^/ g'^^'a K^i[4^
G'^fi^ and Members of the Bvdy^ fheweth .hovv by
the^
3Q2 PROPOSITION X.
the worki /7^o^ the fame Spirit J in diW^ront ma?7ifefiati''
ons or meajltresj in the feveral Members of the Bodyy
the whole Hody is edificd ^faying, verf. 13. Thatir^
are all Baptized by the 0?ie Spirit^ into One Body \ and
then verf. 28. he numbers up the feveral Dif^en-
fations thereof, which by God are fet in the Church
through the various working of his Spirit, for the
Edification of the whole. Then, if there be no
true Member of the Body, which is not thus bap-
tized by this Spirit, neither any thing, that work- -
eth to the Edifying of it, but according to a Meafure
of Grace received from the Spirit ^ furely without
Grace none ought to be admitted to work or la-
bour in the Body \ becaufe their labour and work
without this Grace and Spirit, would be but inef-
kdual.
§. XVI. Thirdly ^ That this Grace and Gift is a
mceffiry Oualification to a Mi//ifier^ is clear from
that of the Apollle Peter^ i Pet. 4. 10, 11. As eve-
■ ry Man hath received the Gift^ even fo minifter the
fame one to another^ ui good Stewards of the manifold
Grace of God. If any Mart fveak^ let him fpeak a4 the
Oracles of God : If any Adan minifler.^ let him do it
06 of the ahiitiy which God giveth : that God in all
things may he glorified through Jejm Chrifir ^ to whom
be Praife and Dominion for ever. Amen, From which ^
it appears. That thofe tliat mlnifler^ mult mi?2ifier
The mini' accordiug to the Gift and Grace received \ but they
Teb^theG^t ^^^^ ^^^^^ ^^^ ^^^^ ^ ^'^fi'' ^^ai^^^o^ minifter there-
and Grace unto. Sccoudly, As good Stewards of the manifold
received, q^^^^ ofGodi But how cau a Man be a good St e^
Good ste- '^^'^^^^ of that which he hath not ? Can ungodly
wardfhip, of Men, that are not gracious therafelves, ht good
gS^" a^ Stewards of the manifold Grace of God? And there-
bauiidin^ f^re in the following Verfes he makes an exclufive
SX'iwhy ^''""^^^^^^^ of fuch, that are HOt thus furnifhedv
wsre.varj- faying, If any Ad.tn fpcak^ let him fpeak as the Ora^
flijp recei- ^^^^ ^^^ q^^ ^ ^^.^^ ^jr ^^^y Man miiJifter^ let him do it
as of the ability that God givcth : which is as much
as
Sji tfie ^tmttvp. 303
as if he had faid. They that cannot thus /peak, and
thus mlnifter^ ought not to do it : For this t //I
denotes a neceflary Condition. Now what thiii
ability is, is manifeft by the former words, to wit^
the Gift received, and the Grace whereof they are
Stewards ^ as by the immediate Context and depen-
dency of the Words doth appear : Neither can it
be underflood of a meer natural Ability ^ becaufe
Man in this Condition is faid, not to know the things
of God^ and fo he cannot minifter them to others.
And the following words fhew this alfo, in that
he immediately fubjoyneth, T^m God in all things
■may he glorified: But furely God is not glorified,
but greatly difhonoured, when natural Men from
their meer natural Ability meddle in Spiritu-
al Things, which they neither know nor under-
hand.
Fourthly • That Grace is a moil necejTary Qudifl^ Proof IV
cation for a Mmifter^ appears by thofe Qualificati-
ons, which thfe Apoftle exprefly requires, i Tim,
3. 2. Tit, T. &c, where he faith, A Bljhop muft he
Blamclefs^ Vigilant^ Sober^ of good Behaviour^ apt to
Teachy Patient J a lover of good Men *, 5^///?, Holy^,
Temperate^ 04 the Steward of Gody holding fafi the
faithfd Wordy as he hath been T'^ptght, Upon the
other hand, He mnft neither be given to IVine^ nor
a Striker^ nor CovetovtSy nor Trondj nor Self-willed^
nor foon Angary, Now I ask. If it be not impof-
fible that a Man can have all thefe above-named uo^ can a
Vertues, and be free of all thefe Evils, without ^^^XJrtnc^
the Grace of God i If then thefe Vertues ( for tlf/^Ir^tfee
the producing of which in a Man, Grace is ab- g'^^'f ^^
folucely neceilary) be neceffary to make a true
Minifter of the Church of Chrifl, according to the
Apoflle's Judgment ^ furely Grace mull be necef-
fary alfo.
Concerning this thing, a learned Man, and well
skilled in Antiquity^ about the time of the Reforma-
ttouy writcth thus , Whatfoever is done in the Churchy
either
304 PROPOSITION X. '^^
eaher for Orriamem or £dificano?2 of Religion ^ whether
^^^dTe'Tn ^^ c^^oofmg Magiftrates, or i^jflitmi?ig Miniflers of the
the Church Chptrch ^ except it be done by the Miniflry of God^s Spi'
mthout the y^j.^ which ts 04 it were the Sod of the Churchy it is vain
Cyodu l^mty and wicked. For whoever hath not been called by the
is vain and ^pi^if- of Qod^ to the great Office of God and Dignity
of Apofile^np^ iU Aaron wa4^ and hath not entred iri
by the Door^ which is Chrilt ^ but hath other ways rifen
in the Church by the Window^ by the favours of Men^
Sec. truly fuch a one is not the Vicar of Chrift and his
Apoftles^ but a Thief and Robber^ and the Vicar of Ju-
Ss'^^an"* ^^^ Ifcariot^ and Simon the Samaritan. Hence it ivas
ot'j Vicar} fo firiBly appointed^ concerning the EleElion <?/ Prelates
(which holy DionyiiUS calls the Sacrament of Nomination)
that the Bifljops and Apofiles^ who fhould overfee the Ser-
vice of the Churchy fJjould be Men of niofh intire Man-
ners and Life^ Powerful in found DoBrine-, to give a
*FrancifcM Re af on for all things. So alio * another, about the
Lambertus fame time, write th thus ^ Therefore it can never he^
'^j^lnKxT ^^^^ ^y t^^ To-ngues or Learning any can give a found
Book con- Judgment concerning the Holy Scriptures^ and the Truth
TrfpLy, < God. Ufily ( faith he ) the Sheep of Chrift feek no-
Learning^ thing but the Voice of Chrif-j which he knoweth by the
th?IS^"/ ^^^y ^P^'^'^f-} tvherewith he is filled : He regards not
i^rophecy. Learnings TcPngues^ or any outward thi?7g^ fo as there-
tlfuf.^anno. fi^^ ^^ believe this or that to be the Voice of Chrifi-j
151^. de his true Shepherd *j he knoweth^ that there is need of
prcv. cap. ^^ ^^^^^ things but the Teftimony of the Spirit of
God.
Obiedt%i §• XVII. Againfl: this abfolute neceflity of Grace^
they Object, That if all Minlfiers had the faving
Grace of Gody then all Minifiers fliould be faved , fee-
ing none can fall away from^ or lofe Saving Grace.
Anfw. ^^^ ^^^s Objedion is built upon a falfe Hypothefisj
purely denied by us ^ and we have in the former
Propofition, concerning Perfeverame^ already re-
futed it.
Obiefta Secondly^ It may be Objeded to us, That fine ^.
we affrm^ that every Man hath a meafure of true and
faving
ct tljt g^tnigip, 3Q>.
favino- Craee^ there /leeds no Jir?gi4lar Onalificarion ei-
ther to a Chriftian^ or Adlniftcr \ for jeeing every Man
hath thi6 Grace^ then no Aii^m 72ecds forbear to he a Mi-
nlfter for want of Grace.
I anfwer ^ \Ve have above flicwn, that there is ^/t/Tv.
neceilary, to the making^ a IVliQiil:ci\ a fpeaal and par-
ticHlar Call from the Spirit of God ^ which is fome-
thing befides the llaiverfal Difpenfatioii ot Grace
to All^ according to tliat of the Apoliie : Nj Man
taketh this honour \i7ito himfelf hm he that is called of ' 5- 4'
God^ as was Aaron. Moreover, we underfland by au have
Grace^ as a Qualification to a Minlfler^ not the mcer Gods Grace,
Meafure of ~L/^/jr, as it is given to reprove, and "^to^Righu!
call him to Righteoiifnefs : but we underftand Grace^ oufnefs, but
as it hath Converted the Soul, and Operateth^^^^^;;;^f^
Pov/erfully in it ^ as hereafter, concerning the mo its 'L-
Work of Minifiers^ will further appear. So weun-f"!'''' ^/ ,
deritand not Men limply, as iiavmg Grace m tlicm, Fruits, a
as a Seed^ ( which we indeed affirm All have in a ^^f^^JfP'
meafure ) but we underftand Afen that are Graci- ^
vp^^ leavened by it into the Nature thereof^ fb
as therel^y to bring forth thofe good Fruits of a
blamclefs Converfation, and of Juftice, Holinefs,
Patience and Temperance, which the Apoflle re-
quires as neceflary in a true Chrijlian Bifhop and Mi-
ni fier.
Thirdly '^ They * Objed the Example of the falfe Object. 3
Prophets J of the PharifeeSy and 0/ Judas.
Bntfirjl-j As to the falfe Prophets^ there can no-^f^'^jl^^^^^;
thing be more foolifli and ridiculous ^ as if becaufe 32. upon
there WQve falfe Prophets^ really falfe without the ^^^''•^•^ '^^
Grace of God, therefore Grace is not nccellary to Anfiv.
a true Chriflian Minifter. Indeed if they had pro-
ved, that true Prophets wanted this Grace, they had The faiij,
faid fomcthing : But what have falfe Prophets com- ll[%l''"^
mon wuth trtte Mimfiers^ but that they pretend J^tt7he
faiily that, which they have not ? And becaufe ^[''f'' ^-f
falfe Prophets want true Grace, will it therefore
^ follow, that true Prophets ouglil not to liavc ir,
^3o7 PROPOSITION X. '
that they may be trne^ and not falfe f The Ex-
ample of the Fharifees and Fricfis under the Law
. will not anfwcr to die Gojjel-Times ^ becaufe God
und?r7hT Tet apart a particular Tribe for that Service, and
LawRrj4ȣ'f pai-ticiilar Families^ to whom it belonged by a
VinJiX^it I'i'^ical Succejfwfi ^ and alfo their Service and Work
F;>r<?f/i'^ ; vvas not purcly SpiritnaL but only the perfor-
far the per- r^ r j i \ ^i r •
/,rmii,,j^ ^/mance or lomc outward and carnal Obicrvations
which. .16 ^ and Ceremonies, which were but a Shadow of
WL'iJrlfi'd^^'^^ Subilance that was to come: and there-
from their fore their Work made not the Comers thcremno -per-
"pollutions: fi^^y ^ appertai}?/?;^ to the Corifcience \ feeing they
fothc Mi- were appointed oiily according to the Law of a
TheGofld c^'i^'^^l Commandment ^'d\\^ not according to the Fower
viufl be in- of anendlefs Life. Notwithilanding, as in the Figure
TuTSSt t^i^T behoved to be without hlcmijh^ as to their out-
ward Man, and in the performance of their Work,
they behoved to be walhed and purified from their
outward Pollutions ^ fo now under the Gofpel-times^
the Miniftcrs in the Antitype mull be inwardly
without hUmijl) in their Soitls and Spirits -^ being, as the
Apoftle requires, hlamelefs^ and in their Work ai>d
Service mult be pure c -d and undefiled from their in-
ward Polkitions, and fo clean and holy^ that they may
offer lip Spiritual Sacrifices^ acceptable to God by Jefm
Cijrif^ 1 Pet. 2. 5. As to Jnda^j the Seafon of his
The Mini- Minifiry w^as not wholly Evangelical, as beiag be-
y?ry cf^ rb^ fore the Work was finijJied^ and while Chrifl him-
chnfi before ^^^^' si^d bis Difciples were }et fubjcd ioihcJewijJy
■ he irork Ohfcrvances and Con fi it mi on s-^ and therefore hisCom-
"IZ^m'r'^' mifilon, as well as'^that which the reil received with
Legal f ',.</? h'lm ac that time, wast^w/)/ to theFJoufe of Jfracl^ Mat.
* ' io.5,(5. which made, that by viitue of that Commif-
fion the refl of the Apoftles were not impowered
to go forth and preach after the Refurrcdion, un-
til they had waited at Jemfalem for the pouring
'forth of the Spirit : So that it appears, Juda^'s
A£nifiry was more Le^al than Eva^jgelicaL Secondly :
Judaf\ Cafe, as all vvill acknowledge, Vv'as lingular
and
iXdiv.'Xi'Xdi
^C t(je si9tmarp> 307
and extraordinary, he being immediately Called by
Ciirill himfelf, and accordingly firrmjhed and .im- Judas tr^ .
fowered by him to Preach, and do Miracles ^ which clTed'llf^^
immediate Commijfion our Adverfaries do not lb much chrifi, and
as pretend to, and fo fall ihorc of "Judas^ who trull- f//Jyf
ed in Chriil's Words, and therefore went forth v^hkhour
and preached, without Gold or Silver^ ^^ ^'^'^^^ f^''^ ^^^ ilTliTdo-
Journey ^ gt'^i^^g ft'eely as he had freely received ^ which aitho' they *
our Ad-verfarics will not do, as hereafter Ihali be "^f'^^I^J.^'^^c
oblerved: Alfo that Jud^vs at that time had not the ih irGrace-
lealb meafur-e of God's Grace, I. have not as y<^t J/^^^jIfr^^
heard proved. But is it not lad, that even Prote- he Ldnot'
flants lliould lay alide the Eleven good and faithful %^r^ll ;
Apollies, and all the reil of the holy Difciples and cod^sorfce
Minillers of Ghrilt, and betake them to that one^ atthattme.
of whom it was tcltified, that he was a D^iy//, for
a Pattern and Example to their AfirnJhyF Alas ! it
is to be Regretted, tl?at too many of them refemble
this Pattern over-much.
Another Objection is ufuaily made againfl the Ne- Obied.
cedity of Grace, ^That in cafe it were necejfiry^ then
fuch as warned it could not truly admlnifier the Sacra- \!^^^tj^^^^
ments *, and c on fe quern ly the People would he left in
doubts and infinite Jcruplcs^ as not knowing certainly
whether they had truly received them^ becanje not know-
ing infallibly whether the Admiftrators were truly Graci^
opi^s Men.
But thisObjedion hitteth not us at all, becaufc ^..
the nature of that Spiritual and Chriftian IVorfijipy ^M'
which we according to the Truth plead for, is
fuch as is not ncccllarily attended with thcfc car-
nal and outward Inllitutions -., from the admrniiirring
of which the Obje^ion arifeth, and fo hath not any
fuch Abfurdity following upon It ^ as will after-
wards more clearly appear.
§. XVIII. Tho' theii we make not Humane Learn- ^^^ ^^^
i;?^ ucceflary, yet we are far from excluding true Ltarajig*-?
Learning-^ to wit, that Lf^r;;^;?^ which proceedeth
from the Inward Tc?.chings and Inftnidtions of the
X 2 SpidCj
3o8
PROPOSITION X.
Spirit, whereby the Soul learneth the fecrec Ways
of the Lord, becomes acquainted with many in-
ward Travels and Exercifes of the Mind -^ and learn-
eth by a living Experience how to overcome EviJ^
and the Temptations of it, by following the Lordj
and wdkifig in his Light ^ and waiting daUy for Wif-
dom and Knowledge immediately from the Revelation
thereof'^ and fb layeth nf thefe Heavenly and Divine
Ledbiis in the good Treafiire of the Heart ^ as honefl
Miiry did the Sayings which flie heard, and Things
which flie obferved: And alfo out of this Treafnre
of the Soul, as the good Sir the ^ brings foVth things
new and old '^ according as the fame Spirit moves,
and gives a true liberty, and as need is for the
Lord's Glory, whofe the Soul is, and for whom ^
and with an Eye to whole Glory, Oie, which is the
Temple of God^ learneth to do all things. This is
that good Learning which we think neceflary to a
true Minifter-^ by aild through which Learning a
Man can well inllrucfl, teach, and admonifh in due
{qii^ow \ and tellifie for God from a certain Experi-
ence ^ as did Davidj Solom'on^ and tlie holy Prophets
of old, and the bleifed Apoftlesof our Lord jefus
Cirrilt, Who tcfl^fed of what they had Jeen^ hear d^ felt,
and handled oj the.. Word of Life, I John I . I . Mim-
firing the Gift according ai they had received the fame,
as (rood Stewards cf the manifold Grace of God ^ and
preached not the uncertain Rumors of Men by hear-
fay^ which they had gathered meerly m the Com-
prehenlion, while they were llrangers to the thing
in their own Experience in themfelves : as to teach
People hov/ to believe, while themfelves were im-
believing;, or how to overcome fin, while themfelves
are (laves to it, as all ungracious Men are \ or to be-j
lieve and liope for a{i Eternal Reward, which them-
Tftrjilhe felves' have not as ^/ct arrived at, &c,
^'''litm^ §. Xl-X. But let us exaniiue thh Liter at pirc, whicl
Greek a,]d thcy make fo necejiary- to the being of a Mini^
Hebrew. ^^., . ^s in thc &* place, the knowledge of th<
Tongues^
The gcod
learning
which is
nicc(fary
to a true
Minilier.
titerdture
of tijt ^UnittiK 309
Tongues^ at lea It of the Latin^ Greek and Hebrew.
The Reafon for this is, That they may read the
Scriptures, which is their only Rule, in the Origi,-
nd Languages^ and thereby be the more capable to
Commeiat upon it, and Interpret it, &c. That al-
fo, which made this Knowledge be the more prized
by the Primitive Proteflants^ was indeed that dark
Barbarity that was over the World, in the drntu-
ries immediately preceding the Reformation ^ the
knowledge of the Tongues being about that i\m^^ Before the
(until it was even then Rellored by Erafmns and ^^'^^^^ ^^^
fome others) almofl loll and extind. And timers of the
Barbarity was fo much the more abominable, tn.at ^^f/ff^^^fj^
the whole Worlhip and Prayers of the People v/as /« the La-
in the Latin Tongue-^ and among that vail number ""'^^''^'^•
of Prlefts^ Monks and Fryars^ fcarce one of a thou-
land underitood his Breviary, or that Mafs that he
daily read and repeated : The Scriptures being, not
only to the People, but to the greater part of the
Clergy, even as to the Literal Knowledge of it, as
a fealed Book. I fhall not at all difcommend the The zeai
Zeal, that the firfi Reformers had againft this Babylo- ZtfofZ
niflj Darkncfs^ nor their pious Endeavours to tran- firftRefonn-
flate the Holy Scrqtnres ; but 1 do truly believe, ac- ^^^^^^"^l
cording to their knowledge, that they did it can-
didly : And therefore to ahfwer the jufl dcfires of
thofe, that dellre to read them, and for other very j.^^ ^^^^.
good Reafons, as maintaining a Commerce and Un- ledge of
derflanding among divers Nations by thefe common c',Zr,S..
Languages, and other of that kind ;, v^e judge it ne- bie, md
ceiTary and commendable,that thci'e be piblickSchools. ^ji^^^^_ "^'
for the teaching and inflrudingfuch Youth, as are
inclinable thereunto, in the Languages. Andalcho'
that Pa^d Ignorance defervcd juilly to be abhorred
and abominated ^ we fee nevefthelefs,that the true
^^/?r/?i^r/o;? conliils not in that Knowledge: Becaufe r^- p.ipifis
altho' lince that time the Papifis^ flirred up through I'l^TnTJ-
Emulation of the Protejlants^ have more applied /^d^e, efp*~
themfelves to Literature, and'ic now more t^iOu- j^iff^/''^
X ?, riflicth
jro P R O P Q S I T I O N X.
" rifhcth in their Vniverfaies and Cioyft'ers^ tharj be-
fore, (elpecially in the IgncitUn or Jefmick SeEl) they
are as far now as ever from a true Reformation^ and
more obdured in their 2:)erniL ions Do[hri?ies. But all
this will not make it a necellary Qiialification to
'a I\linif]:er, far lefs a more ncceffary Qiialification
than the Grace of God, and his Spirit ^ becaufe the
Spirit and Grace of God can makeup this want in
the molt Rii flick and Ignorant-, biit this Knowledge
The Spirit can no ways make np the want of the Spirit in the
jvurpretl'^ molt LCcirned and Eloquent. For all that which
of the Scrip- Man by his ov^^n Induflry, Learning and Knowledge
[Tfr'fZm' i^ the La/'?gi{^ges\, can interpret of the Scriptures, or
rbr Original find out, IS noching v/ithont the Spirit ^ he cannot
Jv^w/l'S be ccriain, but may ftill mifs of the fen fe of it:,
than. whereas a poor Iviaii, that knoweth not a Letter,
when he heareth the Scriptures read, by the fame
Spirit he can fay, Thn is true -^ c.vA by the fame Spi-
rit lie can nfideriland, open and interpret it, if need
be: ^ Yea', lie hading his Condition to anfvyer the
Condition and Experience of the Saints of old,
knoweth and pofleifcth the Truths there delivered,
becaufe they are fealed and witnelTcd in his own
Heart by the fame Spirit. And this we have plen-
tiful Experience of, in many of thofe Illiterate Men,
v^iiom God hath raifed up to be Minifters in his
Church in this day •, fo that fome fiich, by his Spi-
rit, have corrected fo me of the Errors of the Tran-
flators^ as in the Third Propofition concerning the
A ponr^hnf^' ScriptHres\y I before obferved. Yea, I know my felf
tY>a!<er,rw a poor Shoe-mak€!r, that cannot read a word, who
rZd, 7cl being afTaulted with a falfc Citation of Scripture,
futes rtPro. troni a publick Profeflbr ofDivimiy^ before the Ma-
IbkyVi ^' giftrate of a City, when he 'had been Preaching to
faife-Ajfer^ fomc fcw that caiTic to hear him •, I fay, I know -i
^^cripturT ^"ch a one (and he yet liveth) who tho' the Pro- ^
tciibr (who alio is el^ce^1ed a Learned Man) con-
flantly allerted his faying to be a Scripture-Sen-
cencc, yet afiirmed, nor. through any certain Letter-
Knowledge
€/£ ti}t !^tntftrp. 3TI
\- Knowledge lie had of it, bui from c!ic moll certai/i
\ Evidence of the Spirit />/ himjeljj that the Projejfor'
lied :, and that the Spirit of God never find any fuch
ching, as the ot-^ier affirmed : and the Bible being
brought, it was found as the poor Shoe-m^.ker had
j faid.
' §. XX. The fccond part of their Literature^ is ^ Loaia-
Logick and Philofophy^ an Art fb little needful to a and HiiMo-
true Minifler, that If one, that comes to be a ^^^'^^ fl'J'"^^"'/'^'
Miniiler, hath had it, it isflifeft for him to forget Freacher.
and lofe it y for it is the Root and Ground of ail
Contention and De-bate, and the way to make a
thing a great deal Darker, than Clearer. For
under the pretence of Regulating Man's Reafon,
into a certain Order and Rules, that he may find
out (as they pretend) the Truth, it leads into
fuch a Labyrinth of Contention, as is far m.ore fie
to make a Sceptick^ than a Chriflian^ far lefs a iMi-
niiler of Chriit ^ yea, it often hinders Man from
a clear Underlbinding of things, tliat his own
Reafon would give him^ and therefore, through
its manifold Rules and divers Inventions, it often
gives occaiion for a Man, that hath little Reafon,
Foolilhly to fpeak much to no purpofe. Seeing
a Man, that is not very Wife, may notwithffand-
ing be a perfect Logidan-^ and then, if ye would
inake a Man a Fool to purpole, that is not very
Wife, do but teach him Li)gick:\\\A Vhiiofophy^ and
whereas before he might have been fit for fome-
tliing, he fhall then be good for nothing, but to
fpeak Non-fenfe \ for thefe Notions will fo fwini
in his Head, that they will make him extreamly
Hufie about nothing. The nfe that wife Men and
folid make of it, is, to fee the emptinefs thereof :, [gafcu''^/^ J^
therefore fiith oae. It is an An of Contention W f^^' ^^' ttn^-
Darknefs^ by which all other Sciences are rendrcd more ^'"^^^'
i obfcure^ and harder to be underflood.
' It it be urged. That thereby the Truth may bf
''i.ti'Ha'ncd and coy/firmed-^ and Hereticks confutid,
X +' I
312 P R OPOS ITl ON X.
u^''/h. I anfwer, The Truth, in Men truly Rational,
nccdeth not the help thereof:, and fucli as are
Ohilinate, this will not Convince ^ for by this
they nuy learn twenty Tricks and DiHindions,
liow to (hut out the Truth : And the Truth pro-
ceeding from an honeil Heart, and fpoken forth
* Luc.e Gfi- ^t"C>ni the Virtue and Spirit of God, will have
andri E pi/}, uiovc Influence, and takefoo^ier, and more efFe-
nh^z^'cap^. ctualiy, than by a Thoufand Demonflrations of
Cent. 4. Logick., as that"^ Hcaihrn Philofiphcr acknowledged,
y^/' Heathen ^^'^'^' Difputing v/ith the Chrlfiia?? BijhopSj in the
phiioio, her CouTicil of iV.C(?, w\is lo Subtile, tiiat he could not
1!nhlbe^'B'- ^^^ overcome by tiiem ^ but yet by a few words
fl3ops in ti^e fpokcn by a limple old Rufiick^ w^as prefently con-
^k-^'jfs ^^"^^^^ ^^y ^""^^^^ ^^^^ converted to the ChriHiaii
convrrted to Faith ^ aud being inquired how he came to yield
vlrh^'b^^'an ^^"^^"'^^ ignorant old Man, and not to the Bifiiops^
ip^iwraut old he faid. That they contended with him in his own way.,
^h^',' ^Td ^''^^ ^^^ could ft ill give Words for Words ; but there
;,,.f. ' came from the old Man that Virtue^ v?hich he was
not able to refifl. This freer et Virtue and Power
ought to be the Loaick and Fhilofrofhy wherewith
a true Chriilian Mimfter ought to be furnifiied ^
and for which they need not be beholden to ^ri-
Nafiirai Jo fl^^^^' As to natural Logick^ by which rational
gick ufejui. Men, without that Art and Rules, or Sophiftical
Learning, deduce a certain Conclulion out of true
Proportions, which fcarce any Man of Reafon
wants:, we deny not the ufe of it, and I have
fometimcs ufcd it in this Treatife, which alfo may
^^j^.^^^^^^ferve w^ithout that DiaUciick Art, As for the o-
the Manner- thcr part of Philofrophy^ which is called, Moral., or
rhlTn-^n ^^^^'^^^'S ^^ ^^ "^^ ^^ necelTary to Chriftians, who
vot'ncedfuL havQ thc Rulcs of tbc Holy Scriptures, and the
Gift of the Holv Spirit, by which they can be much
^;/,';4^'^;^: better inltruaed. The Phyfrcal and Metaphyfrcal
taphyficiv-s part may be reduced to the Arts of Afedicine and
"^'^^^^.J'^^jrthQ Mathematicks., which have nothing to do with
the Truih. the Effence of a Chriftian Mimfter, And therefore
the
I
the Apoftle Paal^ who well underllood what was
good for Chriftian MiniHers, and what hurtful,
thus exhorted the Colojjians^ Col. 2. 8. Beware Icfi
any I\dan fpoil yon through Philofophy and 'vain De-
ceit. And to his beloved Difciplc Timothy^ he
writes alfo thus, 1 Tim, 6. 20. O Timothy, keep
that which is committed to thy Tritfl^ avcidi?ig pro-
fane and 'vain Bahl nigs ^ and oppofit ions of Science^ jalfiy
fo called,
§. XXI. Tlie third and main part of their Lite- ijr- ^ rhe
ratiire is School- Divinity^ a Aio??fier made up of schooToivJ-
fome Scriptural Notions of Trnth^ and the Hea- nity ohmxi^
thenifi Terms and Maxims-^ being, as it were, the f/^J.' '^^^'
HeatheniJJj Philofophy Chrifianized^ cr rather, the A Letter-
literal external Knowledge of Chrifi Heathenized. It is HcadienizM.
Man in his firil:, fallen, natural State, with hisdevi-
lifh Wifdom, pleafing himfelf with fome Notions
of Truth, and adorning them with his own Ter-
pentine and worldly Wifdom^ becaufe he thinks
the Simplicity of the Truth too low and mean a
thing for him : and fo defpifeth that Simplicity,
wherefoever it is found, that he may fet up, and
exalt himfelf, puffed up with this his monitrous
Birth. It is the Devil, darkening, obfcuring, and
vailing th.e Knowledge of God, with his fenfual
and carnal Wildom ^ that fo he may the more fe-
curely deceive the Hearts of the Simple, and
make the Truth, as it is in it fclf, defpicable and
hard to be known and underllood, by multiply-
ing a Thoufand hard and needlefs Qiieilions, and
endlefs Contentions and Debates. All which,whofo
perfeclly knov/eth, he is not a whit lefs the Ser-
vant of Sin, than he was ; but ten times more, 'm
that he is exalted, and proud of Iniquity, and fo
much the further from receiving, underftanding,
or learning the Truth, as it is in its own naked
Simphcity ^ becaufe he is full, learned, rich, and
wife, in his own Conceit: and fo thofc, that are
moft skilled in it, w'ear out their Day, and fpend
their
314 PROPOSITION X.
their precious Time about the inftnite and innu-
merable Qiieltioiis they have feigned and invented
concerning it. A certain learned Man called it,
A twi'folci Dlfcipl'me^ as of the Ritce of the Centaurs,
■partly proceeding f'om divine S^iyirigs^ partly from fhilo-
fophical Reafons, A Thouflmd of their Qiieftions
they con fefs thenifeves to be no ways neceflary to
Salvation •, and yet many more of them they could
never agree upon, but are, and ftill will be, in
/tf neidiefs cndlcfs Jaugliugs about them. The Volumes that
fnf^nJrfs '^^^'^ ^^^^^^ wdtten about it, a Man in his whole
jangiins^i. Age, tho' he lived very Old, could fcarce read \
and when he has read them all, he has but
wrought himfelf a great deal more Vexation and
Trouble of Spirit, than he had before. Thefe
certainly are the Words 77mltipHed without Know-
ledge^ by which Comfel hath been darkned^ Job. 38. 2.
They make the Scripture the Text of all this
Mafs^ and it's concerning the Senfe of it that
their voluminous Debates arife. But a Man of a
good upright Heart, may learn more in half an
hour, and be more certain of it, by waiting upon
God and his Spirit in the Hearty than by reading a
Thoufand of their Volumes ^ which by filling his
He;id with many needlefs Imaginations, may well
flagger his Faith, but never confirm it: and in-
deed thofc that give themfclves moll to it, are
moll capable to tall into Error, as appeareth by
the Example of OnV^A/, who, by his Learning, was
one of the firlt, tlrat, falling into this way of In-
terpreting the Scriptures, wrote io many Volumes,
an:i m them fo many Errors, as very much trou-
iVoerh-9 Ar- ^^^^^^ the Cliurch. Alfo Arritu led by this Gurioli-
r\mfeiihtotY^ aud huni.me Scrutiny, defpillng the Simplicity
^chTfn^^^ of the Gofpcl, fell into his Error^ which was the
caufe of that horrible Ikrelie, which ^o much trou-
bled the Ciuirch ^ methinks the Simplicity, Plain-
nefs, and Brevity of the Scriptures themfelves,
ftnuld be a fuflident Reproof f.)r fuch a Science:,
aiid
^f tijt Sl?Ultltrti, 3^5
and the Apoftles being Hoiiefl, Plain, Illiterate Men,
may be better underflood by fuch kind of Men now,
than with all that Mafs of Scholaftick Stuff, which
neither Peurj nor Pai/l^ nor Joh?7^ ever thonglit
of.
§. XXII. But this Invention of Satan, where- fh^ Aiv^iia-
with he began the yipoftafe^ hath been of dange- ^le and its
rous Confequence ^ for thereby he at firlf fpoiled coXque"^cc.
the Simplicity of Truth, by keeping up the Hea-
thtnljl) Learmna^ which occaliontd fuch uncertain-
ty, even among thofe called Fathers^ and ^'^^^^'^ ^^' ykiZx! ^do
bate, that there are few of them to be found, „c,tL/:vct»H-
who by reafon of this mixture, (So not only fre- ^'fl^\l'^^^
quently Contradict: one another, but thcmfelves^/,'4y;/7L
alio. And therefore, when the Apnftafw grew^/A^^'^^
greater, he, as it were, buried the Truth witli^^-^*
this vail of Darknefs, wholly (hutting out People
from true Knowledge, and making the Learned
(fo accounted) bufie thenifelves with idle and need-
lefs Qiiellions^ while the weighty Truths of God
were negledcd, and, as it were, went into Dcfiie-
tude. Now, tho' the groiTcit of thefe Abufes be
fwept away by Protcfiams'^ yet the evil Root flili
remains, and is nourifhed and upheld, and upoii
the growing hand, that this Science is kept up,
and deemed neceilary for a Miniilcr: for, while
the pure Learning of the Sprit oi Truth is defpifed,
and ncglecled, and made inefftclual, Man's fallen '
earthly Wifdom is upheld ^ and fo in that he la-
bours and works with the Scriftirres^ being out of
the Life and Spirit thofe that wrote them were m^
by which they are rightly underllood, and made
ufe of And fo he that is to be a Minilter, muffc
learn this Art or Tmde^ of Merchandising with Merchandi-
th^ Scriptures J and be that, which the Apollle ^^'"4^'^^^'"
would hot be, to wit, a Trader with them^ 2 Cor. %'h!u7h:
2. 17. That he may acquire a Trick from a -^'^^ ^'P^
yerfe of Scripture,' 'by adding his own barren ^ ^''^* ^* ^'
Notions and Conceptions to it, and his uncertain
-^ Con-
316" P RQ P Q S I T 1 O N^ X.
Conjectures, and what he hath ftollen out of Books,
(for vvliich end he inuii: have of necedity a good
many by him) and may each Sabbath-day (as they
call it) or ofcner, make a Difcourfe for an Hour
j^ad this Jong ^ and this is called the Prcachwg of the Word r
ThevvLch- Wliereas the Gift, Grace, and Spirit of God, to
m%ofthe teach, open and inflruct, and to preach a word in
^'°' ' feafon, is negledcd ^ and lO Man's Arts and Parts^
Tkm AntI- ^^^ Knoxvledgc and Wijdom^ which is froyn below^ fet
thrift IS up and eftabliflicd in the Temple of God, yea, and
^holfit'^ above the little Seed-^ which in eftedl h Amichrift^
seedoft'he wotkiug in thc Myflery. And fo the Devil may be
Kingdom, ^g gQQ^j .^^-^^ ^j^j^ ^ Minilf er,as the bell of them ^ for
Hoxf> the lie has better skill in Z.^;7^;;^^^j-,and more Logick^Phi-
b^^M\"7 ^^fiph '^^^^ School-Dhhiity^ than any of them ^ and
oftloePriJlk^ows the Truth in the Notion, better than they
GcfpeL aii^ and talks more Eloquently than all thefe Preach-
ers. But what availeth all this ? Is it not all but
as Death, as a painted Sepulchre, and dead Carcafe,
without the Power, Life and Spirit of Chrillianity,
which is the Marrow and Subffance of a Chriftlan
Mlniftry ? And he that hath this, and can fpeak
from it, tho' he be a poor Shepherd, or a Fiflier^
man, and ignorant of all that Learning, and of all
thofe Qiiellions and Notions ^ yet i]:)eaking from
the Spirit, his Miniflry will have more Influence
towards the Converting of a Sinner unto God,
than all of them who are Learned after the Flefh ^
as in that Example of the old iMan,at t\\Q Council of
Nice^ did appear.
7ib^ Power §• XXIII. And if in any Age, fTnce the Apollles
otGod by days, God hath purpofcd to flicw his Power by
^humlnts T^^"*^ Inftriimems^ for the battering down of that
reftoungthe Carnal 2Lndi Heathcnifij Wifdom^ and reftoring again
olTrmh?" ^be ancient Simplicity of Truth^ this is it. For in
our Day, God hath raifed up \vitnefles for him-
felf, as he did Fifher-men of old ^ many, yea, moll
of whom, are Labouring and Mechanick Men ^ who
altogether without that Learning, have, by the
Power
^ ^C tt)i? ^imftrp> 317
Power and Spirit of God, llruck at the very Root
and Ground of Babylon ; and in the Strength and
Might of this Power, have gathered Thoufands
(by reaching their Confciences) into the fame
Power and Life, who, as to the outward part, have
been far more knowing tlian they, yet not able to^
rellll the Virtue that proceeded from them. Of
which I my ielf am a true Witnefs^ and can de-
clare from a certain Experience, bccaufe my Heart
hath been often greatly broken and tender 'd by The Fo^n-
that Virtuous Life, that proceeded from the power* ^^^f^lf^l^^
fill Minillry of thofe Illiterate Men : So that by Men.
their very Countenance, as well asWords, I have felt
the Evil in me often chained down \ and the Good
reached to and raifed. Vl^hat fliall I then fay to
you, who are Lovers of Learning, and Admirers of
Knowledge ? Was not I alfo a Lover and Admirer
of it, w^ho alfo fought after it, according to my
Age and Capacity ? P>ut it pleafed God, in his
unutterable Love, early to withfland my vain En- .
deavours, while I was yet but Eighteen Years ofJ/AuK^
Age:; and made me ferioufly to confider ( which /'■^•Z? <^^"-
I v/ilh alfo may befall others) That xoithont Holl- '''"'''''''''
fiefs and Regeneration^ no Man can fee God j and that
the Fear of the Lord is the beginning of Wifdom^ job 28. 23,
and to depart from Iniquity^ a good Vnderftanding *
and how much Knowledge p^ffeth «/>, and leadeth
away from that inward Qmetnefs^ Stilnefs and Hit-
mility of Mlnd^ where the Lord appears, and his
heavenly Wifdom is revealed. If ye confider theft
things, then will ye fay with me, that all this
Learning, Wifdom and Knowledge, gathered in
this fallen Nature, is but as Brofs and Ditrg^ in
comparifon of the Crofs of Chrift'^ efpecially being de-
ftitute of that Power, Life and Virtue, which I
perceived thefe Excellent ( tho' Defpifed, bccaufe
Illiterate) WitneHes of God to be filled wuth :
And therefore feeing, that in and among them, I,^
with many others, have t'omid th^ Heavenly Foodf
that
3»^ PROPOSITION X.
that gives Contentment^ let my Soul feek after this
Learnings and wait for it for ever.
Queft-.III. §. XXIV. Having thus fpoken of the Call and
^ ,.r ^ .Qiulificatio'nsofaGo/pd'Mrnifteri that which comes
aMini/fer. Hcxt to DC conliuered, IS, M^hat hps proper Work u^
how^ and by what Rule he is to be ordered ? Our Ad-
vcrilirics do all along go upon Outwards^ and there-
fore have certain prefcribed Rules and Methods,
contrived according to their Humane and Earthly
Wifdoni : We, on the contrary, walk itill upon
the Hime Foundation^ and lean always upon the im-
^riT^I mediate AOillance and Influence of that HolySfrrltj
spirit of which God hath given his Children^ to teach them
Order and all things, and lead them ia all things: Which
vot of Con- ^ . . P 7 , ,, . . r jr^ I J r ,.
fufiffn. Spiritj being the Spirit of Order^ and not or Con-
jitfion^ leads us, and as many as follow it, into fuch
a cornely and decent Order^ as bccometh the Church
of God. But our Adverfaries, having Ihtit them-
felves out from this immediate Counfel and Influ-
ence of the Spirit, have run themfelves into many
Coafniions and Diibrders, feeking to eilablifh an
Order in this matter. For fome will havQ jh-fi a
Chief Bijliop^ or Fopc^ to Rule and be Prince over
all ^ and under him, by degrees, Cardinals^ Patriarchs^
popiili 0'- -Arch'Biftwps^ Prlefis^ Deacons j Sub-deacons-^ and be-
uAvf&c. ^^^.^ ^^^^^' Acolnthl^ Tonforati^ Oftlarli^ &C. And in
their Theology (as they call it) Profejfors^ Batchclorsy
Botlors^ &c. And others are to have every Nation
Independent of another, having its own Metropolitan
or Patriarchy and the reft in order fubjed to him,
as before. Others again are againll all Precedency
amongft Paftors^ and Conftitute their Sab or di -nation
HOC of Perfons, hut of Power : as firft the Confjfto-
ry^ or SeJJlon-^ then the ClafsyOV Presbytery -^ then the
Provincial-^ and then the National Synod or jljfembly.
/ Thus tbcy Tear one another^ and contend among
y' themicives, concerning the Ordering, Diilinguilh-
ing, and making their feveral Orders and Oifices -^
■ coiiccraiag which there hath been no lefs Conteft,
■■■. . " not
Cf ttjt ^tnttop, 319
not only by way of Verbal Difpute ^ but even by
Fighting, Tumults, Wars, Devaftations, andBlood- fvars and 1
fhed, than about the Conquering, Overturning and ^bout <
Eftablilhing of Kingdoms. And the Hijhries ot church co-
late times are as full of the various Tragedies^ a^fted ^'^'■""^*^"^* -*
upon the account of this Sfiritud and Ecclefiaftkd
Monarchy and Commun-lVeMj^ as the Hifturies of old
times, that gave account of the Wars and Con tells,
that fell out both in the yljfyria??^ Perfian^ Greek and
Roman Empires : Thefe lait upon this account, tho'
among thofe that are called Chrifilans^ have been
no lefs Bloody and Monflrous, than the former
among Heathens^ concerning their outward Empires
and Governments. Now all this, both among P^- ^hcGrwHi
fifls and Protefiants^ proceedeth, in that they icQk and caufe ^
in Imitation to uphold a Form and Shadow oi^^^^'^f-
things, tho' they want the Power, Virtue and Sub-
Itance *, tho' for many of their Orders and Forms,
they have not fo much as the Name in the Scrip-
ture. But in oppofition to all this Mafs of For-
mality, and heap of Orders, Rules and Govern-
ments, we fay, ttje Suhfiance is chiefly to befottght after^
and the Power^ F'irtne and Spirit^ is to he known and
waited for^ which is One in all the different Names
and Offices the Scripture makes ufe of-, as appears
by I Cor. 12.4. (often before-mentioned) There ar€
diverfities of Gifts^ hnt the fame Spirit. And after
the Apoflle, throughout the whole Chapter, hath
(hewn how one and the ielf-fame Spirit worketh in,
and quickneth each Member ^ then in verfe 28. he
lliewcth, how thereby God hath fet in the Church,
firfl Apoflles^ fecondly Prophets^ Teachers^ &c. And
likevvife to the fame purpofe, Eph. 4. 1 1 . he fhew-
eth, how by thefe Gifts he hath given fame ^pofiles^
fome Prophets^ fame Evangelifls^ fome Paftors^ fome
Teachers^ &:c. Now it was never Chrilt's purpolc
nor the Apoflles, that Chriflians ihould ^fithout
this Spirit and Heavenly Gift, fet up a Shadow and
Form of thefe Orders, and to make fevcral Ranks
and ^ ,
320 PROPQSIT ION X.
and Degrees, to ellablilh a Carnal Mini ft ry of Men's
Tfc^^rc^rfet?/ making, without the Life, Power and Spirit of
"^^t^ery ChiilT: This is that Work of Antldmft, and Myftery
ofiniiuity, 0^ Imqiiityy that hath got up in the dark Night
^f Apoilafie. But in a true Church of Chrift^ ga-
thered together by God, not only into the Belief
of the Frificiples of Truth ^ but alfo into the Power,
Life and Spirit of Chrift^ the Spirit of God is the
Orderer, Ruler and Governour \ as in each parti-
cular, fo in the general. And when they AfTemble
Such 05 the togeti?er, to Wait upon God, and to Worfhip and
spirit rets Auore him ^ then fuch as the Spirit fets apart for
MimfU?^"^ the Mirnftry^ by its Divine Power and Influence,
their Bre- 'opcniug their Mouths, and giving them to Exhort,
%Z^^^^ Rcproveandlnftrud with Virtue and Powers thefe
are thus of God ordained and admitted into the Mi-
niftry^ and their Brethren cannot but hear them,
receive them, and alfo honour them for their works
fake. And fo this is not Monopoliz.ed to a certain
Tie cfcr ^^^^^ ^^ ^^^^' ^^ ^^^^ ^'^^'^^J ( who are to that pur-
andiJcks'. pofe Educated and brouglit up, as other carnal yir-
tifts) and the reft to be defpifcd as Laicks ^ but it
is left to tlie free Gift of God^ to choofe any, whom
he fceth meet thereunto, whether Rich or Poor,
ivomen may Scrvaut or M after. Young or Old, yea, Male or Fc-
preach. j^^ie. And fuch as have this Call, verihe the Guf-
pel, by preaching not in Speech only^ hm alfo in Power^
and in the-Holy Ghoft^ and in much fidncfs^ I Thcfl'. i. ,
5. and cannot but be received and heard by the
Sheep of Gji \ft.
Objed. §. XXV. But if it be ObjcL^kd hcre^ That Ifeem
hereby to make no diftinclion at all betwixt A4inifters and
others ^ which is contrary to the Apoftle^ T^JW 9 i Cor.
12. 29. Are all Apoftles f Are all Prophet s'^i' Are all
Teachers <' <1kC. From thence they iafuniate^ That
J alfo contradict his Compartfon in ihat Chapter^ of the
Church of Chrift with a Humane Body ^ as vyhere he
faitb, verfe 27. If the whole Body ^ere an Eye^^ where
were the tkaring ^ If the whole were Huaring-) where
were
were the SmeUlng^ &c. Jllfo the ApftLe not only thus
diflingmjjjeth the Mlnifiers of the Church in general
from the reft of the Members^ hnt alfo from themfehe.s y
^ naming them cllftinBly and feparately^ Afoftles^ Pro^
phets^ Evangelifls^ Paftors and Teachers^ &c.
As to the kit part of this Objeftion, to which j4nfw. i.
I fliall firll anfwer; it is apparent, that this diver- .
fity of Names is not for to diftinguifh feparate orZmL
Offices, but to denote the different and various rnakis no
Operations of the Spirit ^ a manner of Speech fre- o^^rf- but
quent with the Apoftje Fad^ wherein he fometimes wWcfc may
expatiates to the illuftrating of the Glory and lf"lffther
Praifc of God's Grace : as in particular, Rom. 1 2. 6. in one per>-
Having then Gifts differing according to the Grace that *^^'
is given m^ whether Prophecy ^ let U6 prophefie according
to the proportion of Faith ^ or Miniftry^ let m wait on
our Mini firing ^ or he that Teacheth^ on Teaching ^ or
he that Exhortethy on Exhortation, Now none will
fay from all this, that thefe are diftijiEh Officesj or
do not or may not coincide in one perlbn, as may
all thofe other things, mentioned by him in the
fubfequent verfes, viz.. Of Loving^ being kindly Af-
fellionedy Fervency of Spirit ^ Hofpitality^ Diligence^ Blef-
(ingy Rejoycing^ &c. which yet he numbers forth as
different Gifts of the Spirit, and according to this
Objedion, might be placed as dillind and feparate
Offices, which were mofl abfurd.
Secondly 'y In thefe very places mentioned it is clear,
that it is no real Diftindion of feparate Offices^
becaufe all acknowledge, that Paftors and Teachers
(which the Apoltle there no lefs feparateth and
diltingaiflieth, than Paftors and Prophets^ or Apoftles)
are one and the fame, and coincide in the fame
Office and Perfon ^ and therefore may be faid fo of
the relt. For [Prophecy] as it fienifies the foretelling Prophecy
r I- • • 1 J j-n.- o_ ^'r 1 ^ and pTophe-
Gj things to come^ IS mdeed a dilLma Girt, but no lying, is
diftindt Office^ and therefore our Adverfaries do *"'^^*'^^ -^s-
not place it among their feveral Orders: Neither °"^''^^'"''
will they deny, but that both may be and have
Y beeR
322 PROPOSITION X.
been given of God to fome, that not only have been
Pafiors and Teachers^ and that there it hath co-
incided in one Perfon with thefe other Offices^ but
alio to Ibme of the Lalcks : and fb it hath been
found, according to their own Confefllon, without
To propiie- the Limits of their Clergy^ Prophecy in the other
fic, a Fri- fenlc, to wit, as it fignifies a Speakhig from the Spirit
Tcachcrs'f ^f Triith^ is not ouly peculiar to Pajhrs and Teach-
and of an ers^ who ought fo to Prophefie \ but even a common
tbe saints. pj.[viiedge to the Saints. For the' to Inllruc% Teach
and Exhort, be proper to fuch as are more parti-
cularly called to the Work of the Mi-nifiry ^ yet it
is not fo proper to them, as not to be (wiien
the Saints are met together, as any of them are
moved by the Spirit) common to others: For
ibme A(^s belong to all in fuch a Relation : but
not only to thofe within that Relation ^ Competmt
omni^ fed nonfoH, Thus toy^^ and hear^ are proper
Acts of a Man ^ feeing it may be properly predi-
cated of him, that he heareth and feeth : yet are
they common to other Creatures alfo. So to Pro-
phepe in this kw^^^ is indeed proper to Mm ifiers and
Teachers'^ yet not fb, but that it is common and
lawful to other Saims^ when moved thereunto, tho'
it be not proper to them by way of Relation : be-
caufe, notwithilanding that Motion, they are not
particularly called to the Work of the Mim'ftry ^
as appears by i Cor, 14. where the Apollle at large
declaring the Order and ordinary Method of the
Cliurch, lakh ^ vcrf. 30, 31. But if any thing he re-
vealed to another^ that fitteth hy^ let the firfi hold his
peace j for ye may all prophefie one by one^ that all may
learn^ and all be comforted: which (heweth, that none
is here excluded. Bat yet that there is Subordina-
tion^ according to the various meafures of the Gift
received, the next verfe Ilieweth \ And the fpirits
of the Prophets are ftbjeEh to the Prophets : For God is
not the Author of Confifion^ but of Peace, Now that
Frophefying;j in this fenfe, may be common to all Saint. ^
appears
~^ "^ Cf ttie ggfnmp/ 323
appears by verfe 39. of the fame Chapter •, where
fpeakingto C^//] in general, he faith ^ Whereforcy
Brethren^ covet to Prophe/te : and verfe I. he exhorts
them, faying^ Dejtre Spirit ml Gifts^bm rather that ye
may Prophejie*
Secondly ; As to Evangelifls^ the fame may be faid. ^^ are
For whoever preaclieth the G'o/pf/ is really an £'z^^;?- ^„7'|^|!f^''^-
gelift^ and fo confequently every ivxi^Minifier of the any may
Gofpel is one : elfe what proper Office can they af- j^l^^/^^'"""
lign to it, unlefs they ihould be fo foolifli as to affirm, now a-days.
that none were Evangelifts^ hi\t Matthew^ Mark^ Luke
and John^ who wrote the Account of Chrift's Life
and Sufferings? And then it were neither a parti-
cular Office, feeing John and Matthew were Apoftles,
Mark and Lithe Paflors and Teachers j fo that there
they coincided in one. And indeed it is abfurd to
think, that upon that particular account the Apo-
ftle ufed the word \lEvarigelift.~] Calvin acknow-
ledgeth, T\\3.t fuch as preach the Gofpel in purity^ af-
ter forne time of Apofafe^ may he truly called Evan-
gelifts ^ and therefore faith, That there were Apoflles
in his time-^ and hence the Pri)tej}ams^ at their firfh
coming forth, termed themfeives Evangelici^ or
Evangelicks,
Lafily^ An Apofi-le^ if we look to the Etymology ivho u *•»
of the word, ligniiicsO//^ that isfent) and in refpe(& ^poftic?
Every trne Afmifier is fern of God^ in ^o far he is an
Apoftle : Tho' the Twelve-^ becaufe of their being
fpecially fent of Chrifi^ were therefore called Apoflles^
kaT i^o-^iiVf or per Emincraiam^ i. e. by way of Excel-
lency. And yet that there was no Limitation to fuch rhey vp?rir ^
a Number, as fome foolifhly imagine, it appears, 1'f^uTff'
becaufe after that Number was filled up, the Apo- mmber. ;]
ftle Paul was afterwards ^o called : therefore we
judge, that thefe are no diflindt feparate Offices,
but only Names ufed upon occafion, to exprefs
the more Eminent Arifing and Shining forth of
God\^ Grace. As if any Minifter of Chrifi^ fhould now
Profclyce or turn a whole Nation to the Chriftian
Y 2 Faith,
^24 P R O P O S 1 T I O N X.
PThcther a'-^'^^^^y ^l""^' ^""^ ^^^ ^^ diflin(ft Office; yet I doubt
ny Man be HOt but both Pap'fis and Froteftants would judge it
^^[{[^ fL"^' tolerable, to call fuch an one an u^fofile^ or an
Day. ^ Evangelift. For fome of the "jefmts call of their
Sed Jlfoftles of /;7^/Vt, and of Jafan^ upon this al-
Icdged account *, And Calvin teflifies, that there
were A^oftks and Evangelifts in his time, upon the
vpon vphat account of the Reformatory : Upon which account
>hn Knox ^'^ ^^^^ known J<9^« Knox often called the ^po/?/^
TPa6 eaiLd of Scotland. So that we conclude, that Mi-nifiers^
r/scod* P'^fio'^s or Teachers^ do comprehend ^//;, and that
the Office is but One. And tlierefore in that re-
fpeft we judge, there ought to be no Precedency
among them : To prove which, I fhall not iniifl, fee-
ing it is fhewn largely, and treated of by fuch as
have denied the Diocefan Efifcofacy^ as they call
it.
Anfpp. 2. §. XXVI. As to the firfl part of the OhjeEiion^
viz. That Ifeem to make no dijIincHon betwixt the Mi-
nifier and People ; 1 Anf^ver : If it be underflood of
libiTtyto a Liberty to Speak or P raphe fie by the 5p/m, I fay, all
w, by the niay do that, when moved thereunto, as above is
spirit. fhewn. But we do believe and affirm, that fbme
are more particularly called to the Work of the
Adiniftry ; and therefore are fitted of the Lord for
that purpofe : whofe Work is more conflantly and
particularly to inflrud, exhort, admoniffi, overfee,
and watch over their Brethren ; and that as there
is fomething more incumbent upon them in that
refped, than upon every common Believer ; fb al-
fo, as in that relation, there is due to them from
the Flock fuch Obedience and Subjedion^ as is
m'entioned in thefe Teff imonies of the Scripture,
Heb.1^,1']. iTheJf.<^.ilji^. iTim.^A'], i Pet.<^.<^.
Alfb befides thefe, who are thus particularly called
Ilk ^c'afr ^^ ^^^ Minift:ry^ and conflant labour in the Word
%%h7v^\' and Dodrine, there are alfo the Elders % who, tho'
uows, the they be not moved to a frequent Teflimony, by
Poor and c r~^ \ • -tTTj ri
fatherids Way 01 Declaration ni Words ; yet as fuch as are
grown
grown up in the Experience of the bkfied Work of
Truth in their Hearts, watch over and privately
admonifh the Young, care for the Widows, the
Poor and Fatherlefs ^ and care and look, that no-
thing be wanting, but that Peace, Love, Unity,
Concord and Soundnefs be preferved in the Church
ofChrifij and this anfwers to the Deacons mention-
ed ^tls 6.
That wliich we oppofe, is, the diflindion of ^^^ ^'^^''-
Laity and Clergy (which m the Scripture is not tocergy and
be found) whereby none are admitted unto ^^^^IfT^'^Jl''
Work of the Mlniftry^ but fuch as are Educated at^ovpT^v,'*
Schools on purpofe, and inftructed in Loglck and
Philofofhy^ &c. and fo are at their Apprentice/hip
to learn the u4rt and Trade of Treachlng^ even as a
Man learns any other Art ^ wjiereby all other ho-
nefl: Mechanlck Men^ who have not got this Heathen-
ip Art^ are excluded from having this Priviledge.
And fo he that is a Scholar^ thus bred up, mud
not have any honell Trade, whereby to get him
a Livelihood, if he once intend for the Mlmflry^
but he mufl fee to get him a Place, and then he
hath his fet hire for a Livelihood to him. He mull:
alfo be diflinguiflied from the reft, by the Colour ^^^'*'' ^^'"*-
of his Clothes ^ for he mull only wear Blacky and
mufl be a Mafter of Arts : But more of this here-
after.
§. XXVII. As this manner of feparating Men for
the Mlnlftry is nothing like the Church in the Apo-
ftles days, fo great Evils have and do follow upon
it. For firft •, Parents, feeing both the Honour and
Profit that attends the Clergy^ do allot their Chil-
dren fometimes from their Infancy to it ^ and fo
breed them up on purpofe. And others come to
Age, upon the fame account, betake them to the
fame Trade ^ and having thefe Natural and Ac-
quired Parts, that are judged the neceflary Qiiali-
fications of a Mini ft er^ are thereby admitted ^ and
fo are bred up in Idicnefs and Plcafure, thinking
Y 3 it
326 P R O P Q S I T 1 Q N X.
it a difgrace for them to work with their hands ^
rfe^ciergyv only if they ftudy a little out of their Books, tp
BooLTlhT^^^^'^'^ii'couviQ once or twice a Week, during
Gift of God the running of an Hour-Glafs : Whereas the Gift,
negieaed. q^.^^^ ^^^j Spirit of God, to Call, gift and qualific
for the Miniftry^ is neglected and overlooked. And
many Covetopis^ Cormpt^ E.tnhly^ Carnal Men, having
a meer Shew and Form, but ftrangcrs to, and ut-
terly ignorant of the inward Work of Grace upon
their Hearts, are brought in and intrude them-
felves^ and fo through them Death, Barren nefs and
Darknefs, a ad by confequence SuperlHtion, Error
and Idolatry, have entered and leavened the Church,
And they that will narrowly obferve, fhall find,
that it was thus t\\Q Apftafe came to take place ^
of the Truth of which I could give many Examples,
which for Brevity's fake I omit. For fo the Office,
Reverence and Refped due to it, were annexed to
the mcer Name ^ fo that w'len once a Pilan was or-
dained a Bijl)op or a Pr/f/'r, he was heard and be-
lieved, tho' he had nothin,^ of the Spirit, Power
land Life, that the true Apcfiles and Mimfters were
in ^ that in a fhort time the SuccelTion came to be of
the Name and Title, and the Office was thereto
annexed, and not of the Nature, Virtue and Life.
Which in efficd made them to ceafe to be the Mi-
nifiry and Mlmfiers of Chrifi^ but only a Shadow
and vain Image of it : which alfo decaying, v/as in
fome Ages fo metamorphofed, that not only the
Subftance was loft ; but the very Form wholly vi-
rfo^ jtf^rrrrf- tiated, altered and marred; that it may be far
cfc«)T/3C(7m- better faid of the pretended Chriftian Churchy as
Theieul^i was difputcd of Thefepis.\ BodVj (which by the
p/Vcfrf Boat, piecing of many new pieces of Timber, was
wholly altered) whether indeed it were the Jame or
another ? But in cafe that the firlt had been of Oak^
and the lalt pieces put in but of rotten F/r, and
that alfo the Form had been fo far changed, as to
be nothing like the firil j I think it would have fufr
ferecl
fercd no difpute, but might have ealily been con-
cluded to be quite another, retaining nothing but
the Name, and chatalfo unjuHly. Secondly^ From The Abuft
this diftindion, of Uity and Clergy, this abufe airof^f^;;^,
'follows, that good^ ho?7efi, mechanic k Mer?^ and Others, enon of
who have not learned the Art and Trade of Preach- cLfJ.,^"^
ing, and fo are not Licentiated according to thefe
Rules they prefcribc unto themfelves ^ fuch, I fay, %
being poireiTed with a falfe Opinion, that it is not
lawful for them to meddle with the Miniftry^ nor
that they are any ways fit for it, becaufe of the
defect of that Literature ^ do thereby negled the
Gift in themfelves, and quench many times the
fure Breathwgs of the Spirit of God in their Hearts:
which, ii given way to, might prove much more
for the Edification of the Church, than many of
the conned Sermons of the Learned. And fo by this
means, the Apoltle's Command and Advice is llight-
ed, who exhorteth, i Thejf. 5. 19, 20. Not to qnench
the Spirit^ nor defiife Frophefying. And all this is dpne
by Men pretending to be Chriftians^ who glory, that
the firll Preachers and Propagators of their Religion 1
were fuch kind of plain mechanick Men, and illi-
terate. And even Protefiants do, no lefs than Pa- Both Protc.
fifts^ exclude fuch kind of Men from being ^//«/- p^"-^/^^"^_
fters among them ; and thus limit the Spirit and c//^^^ a£'
Gift of God, tho' their Fathers, in oppolition to^^'^^^^^^l^
Fafifts, afferted the contrary^ and alfo their omning,wkT
Hifiories declare, how that kind of Illiterate ^^^^ fr7butc/tT
did, without Learning, by the Spirit of God, Retormau^.
greatly contribute in divers places to the Refor- ®"'
mation.
By this it may appear, that as in Calling and Qua<'
I'^fying-, fo in Preaching and Praying, and the other
particular iteps of the Minifiry ; every true Mini-
fter^ is to know the Spirit of God, by its Virtue and
Life, to accompany and aflill him: But becaufe thi^v
relates to Worfiip, I fliall i])eak of it more largely i^
phe next Propoiition j which is concerning Worflii^,
328 PROPOSITION X.
The lafl thing to be confidered, and inquired into,
is, concerning the Maintenance oj a Gofpel-Minifter :
But before I proceed, 1 judge it fit to fpeak fome-
thing in fhort concerning the Preaching of Women \
and to declare, what we hold in that matter.
If^omenU Seeing Male and Female are one in Chrifi ^efm^ and
^Fr'uMng ^^^^t he hath given his Spirit no lefs to one^ than
undfrayingtQ the Other ^ when God nioveth by his Spirit in a
Aiferted. yiToman^ wx judge it no ways unlawful for her to
Preach in the Allemblies of God's People. Neither
think we that oiPad^ i Cor. 14.34. ^o reprove the
Inconfiderate and Talkative Women among the Covin-
thians^ who troubled the Church of Chrifi with
their unprofitable Queftions -. Or that i Tim. 2. 11,
12. That Women ought to learn in filence^ not ufurfing
Authority over the Man^ any ways Repugnant to this
Dodrine ; becaufe it's clear, that Women have Vro-
fhejied and Preached in the Churchy elfe had that fay-
ing of Joel been badly applied by Peter^ Acts 2. 17.
And (hc'm^ Panl himfelf in the fame Epiftle to theCo-
rinthians^ giveth Rul«s how Women lliould behave
f themfelves in their publick Preaching and Prayings
it would be a manifeft Contradiction, if that place
were otherwife taken in a larger fenfe : And the
fame Pad fpeaks of a Woxnan that laboured with
him in the Work of the Gofpel \ and it is written,
^as2i.9.^^^^ P^///p had four Daughters that Prophefied.
And laftly^ It hath been obferved, that God hath
EjfeEiually in this day Converted many Sods by the Mi-
?nftry of Women *, and by them alfo frequently com-
Du ft TV ^^^'^^^ ^^'^^ ^^^^^^ ^^ ^^^ Children : Which manifefl:
^^ ' ' Experience puts the thing beyond all Controverlie.
Mintners g^t uow 1 Ihall procced to fpeak oi the Maintenance
nance. of Minifters.
§. XXVIII. We freely acknov^ledge, as the Pro-
J^rilpS^' p^/^^^" holds forth, that there is an Obligation up-
md their on fuch, to whom God fends, or among whom he
^aTeT^'^^^ raifeth tip a Minifter^ that (if need be) they mini-
fter to his Neceffities. Secondly^Thdit it is lawful for
him
him to receive, what is neceilary and convenient.
To prove this, I need not in lift, for our Ad ver fa-
nes will readily grant it to us ^ for the thing ive
affirm is, that this is all that thefe Scripture-Tefti-
monies, relating to this thing, do grant ;; Gal, 6. 6.
I Cor. 9. 1 1, 12, 13, 14. I Ti?n. 5. 16. That which
we then oppofe in this matter, is ^ F/V/, That it
fliould be Conftrained and Limited. Secondly^ That
it fliould be Superfluous, Chargeable and Sumptuous.
And Thirdly^ Tlie manifeft Abufe thereof j of which '
I Ihall alfo briefly treat.
As to the firfi^ our Adverfaries are forced to I.
recur to the Example of the Law ^ a Refuge they ^^T^.
ufe in defending moil of their Errors and Super- Maintenance
ftitions, which are contrary to the Nature and Pu-
rity of the Gofi^eL
They fay, God appointed the Levites the Tithes ^ Objed.
therefore they belong alfo to fnch^ 04 minifter in Holy
Things under the Gofpel.
I anfwer ^ All that can be gathered from this is, Anfw,
that as the Vriefts had a Maintenance allowed them .
under tlie Law^ '^ alfo the Mlnifters and Preachers appointed ^
under the Gofpel \ which is not denied: But che(^''^^^ ^c-
Comparifon will not hold, that they fhould have /ir^GafpeU
the very fame \ iincefirfi^ there is no exprefs Gofpel- poachers.
Command fov it, neither by Chrill nor his Apoltles.
Secondly^ The Parity doth no ways hold betwixt
the Levites under the Law^ and the Preachers under
the Gofpel ^ becaufe the Levites were one of the
Tribes of Ifrael^ and fo had a right to a part of
the Inheritance of the Land, as well as the reft of
their Brethren *, and having none, had this allotcd
to them in lieu of it. Next, the Tenth of the
Tithes was only allowed to the Pr lefts that ferved
at the Altar, the reft being for the Levites ^ and
alfo to be put up in Store-Houfes, for entertaining
of Widows and Strangers. But thefe Preachers^
notwithftanding they inherit what they have by
their Parents, as well as other Men j yet claim the
whole
330 PROPOSITION X,
whole Tithes^ allowing nothing either to Widow or
Stranger. But as to the Tithes^ I fhall not iniiit'^ bc-
caufe divers have clearly and learnedly D'eaced of
it apart ^ and alfo divers Prot eft ants do confefs them
not to be jure Divino: and the Parity, as to the
cjuota^ doth not hold ^ but only in general, as to
the Ohligatian of a Maintenance, Which Mainte-
nance^ tho' tlie Hearers be obliged to give, and
fail of their Duty, if they do not ^ yet that it
Reafon i. ought neither to be received, nor yet forced, I
The Gofpci prove ^ becaufe Chrifl, when he fent forth his
*7 acl/'d ^^ ApoHles, laid -^ Freely ye have received^ freely give^
v^thout fo Mat. lo. 8. and they had liberty to receive Meat
much a and Drink, from fuch as offered them, to fupply
their need. Which fhews, that they were not to
feek or require any thing by force, or to flint, or
make a bargain before hand •, as the Preachers^ as
well among Papifts as Proteftants^ do in thefe days^
who will not preach to any, until they be fine
liril of fo much a Year : But on the contrary,
thcfe were to do their Duty, and freely to com-
municate ( as the Lord fhould order them ) what
they had received, without feeking or expeding a
Reward.
Nfc. Arnoi- The anfwcr of this, given by NicoLms Arnoldi^s^
ter^to"' Exercit. Theolog. Sed. 42, 43. is not to be for-
Freely ye gotten ^ but iudccd to be kept upon Record for a
aive/Sv. P^iT^ti^^l Remembrance of him and his Brethren :
for he frankly anfwers after this manner ^ We have
not freely received^ and therefore are not hound to give
it freely. The Anfwer, I confefs, is ingenuous and
good : For if thofe that receive freely, are to give
freely ^ it would fcem to follow, by the Rule of
Contraries^ that thofe who receive not freely, ought
not to give freely ^ and I fhall grant it. Only they
mufl grant me, that they preach not by and accord-
ing to the Gift and Grace of God received ^ nor can
they be good Stewards of the manifold Grace of God^
as every true Minlfter ought to bQ ; or th^a they
have
Cf t^t ^^iufttrp. 3 3^
have gocten this Gift or Grace by Money, as Simon
gus,
MagHs would have been compafTing it, iince they ^'"'''" ^''^
think themfelves not bound to give it without Mo-
ney again. But to be plain, I believe he intended
not, that it was from the Gift or Grace of God they
were to preach ^ but from their acq/Aire d Arts and
Studies^ which hath coil thern mucji' Labour, and
alio fome I\loney at the Vniverfuy. And therefore,
as he that puts his Stock into the publick Bank,
expeds Intereil again -^ lb thele SchoLirs^ having
fpent fome Money in learning the Art of Preaching,
think they may boldly fay, they have it not freely \
for it hath coll them both Money and Pains, and
therefore they exped both Money and Eafe again.
Aud therefore as Amoldm gets Money for teaching
his young Students x\\^Art and Trade of Preaching-^
fo he intends they Ihouid be rcpayed, before they
give it again to others. It was of old fiid, Omnia
venalia Rom^z^ i. e. All things are fet to fale at Rome*, are ft"ti
but now the fame Proverb may be applied to Fra- p/^ ^f
nequer : And therefore Ar?ioldui\ Students^ vfhen F.-ancquer
they go about to Preach, may fafely feek and re- m^y^-
quire hereby, telling their Hearers their Mailer's
Maxim ^ Nos gratis non accepmm^ ergo neque gratis
dare tenemitr. But then they may aafwer again,
that they find them and their Mailer to be none
of his Minifters ^ who, v/hen he fent forth his Dif-
ciples, gave them this Command, Freely ye have re-
ceived^ freely give \ and therefore we will have none
of your teaching, becaufe we perceive you to be of
the number of thofe, that look for their Gain from their f^-i. 5<^- n.
Qiiarter,
§. XXIX. Secondly ^ The Scripture-Tellimonics,
that urge this, are in the fame nature of thofe, that ^^^^°" '^'
prefs Charity and Liberality towards the Poor, and
command Hoffuality^ &c. But tiiefe are not, nor
can be flinted to a certain quantity, becaufe ^^^^""^^^7/
they are Deeds meerly Voluntary, where the Obe- no Man can
diejicc to the Command iieth in the good will of ^^'"^ *''''"•
•'' . the
332 PROPQS I T I O N X.
the Giver, and not in the matter of the thing
given ^ as Chrifl flicweth in the Example of the
Widow's Mite. So that, tho' there be an Obliga-
tion upon Chrifiians^ to minifter of outward tilings
to their Minillers ^ yet there can be no definition
of the quantity, but by the Giver's own confent *,
and a liccle from one may more truly fulfil the
Obligation, than a great deal from another. And
therefore as j4tbs of Charity and Hofpitality can nei-
ther be limited nor forced \ ^o neither can this.
Objeft. If it be Objected, That Minifter s may and ought
to exhort y ferfwade^ yea^ and earneftly frefts Giiriflians
(if they find them defective therein) to A^s of Charity
and Hofpitality^ and fo may they do alfo to the giving of
Maintenance,
Anfw. I Anfwer *, All this faith nothing for a ftinted and
forced Maintenance^ for which there cannot fo much
as the fhew of one folid Argument be brought from
Scripture. I confefs, Minifters may ufe Exhortati-
on in this, as much as m any other cafe, even as
paul'j tm' ^^^^ Apoflle did to the Corinthians^ fhewing them
hour was, their Duty: But it were fit for Minifters^ that fo
i^lmil^t"^ do, that their Teftimony might have the more
bevcithnit weight, and be the freer of all fufpition of Cove-
chars^e, toufuefs and Self-interefl, that they might be able
to fay truly, in the fight of God, that which the
fame Apoftle fubjoyns upon the fame occafion;
I Cor. p. I 5, i(^, 17, I 8. But I have ufed none of thefe
things. Neither have I written thefe things^ that it JJwiild
be fo done unto me : For it were better for me to die^
than that any Man ^widd make my Gloryirfg void. For
tho^ J p'each the Gofpel^ I having nothing to glory of^
for necejfity u laid upon me^ yea^ wo is unto me^ if I
freach not the Gofpel. For if I do this thing willingly^
J have a Reward'^ hnt if again ft my will^ a^difpenfation
of the Gofpel is com??iitted nnto me. What is my reward
then ? F'erily^ that when I preach the Gofpel^ I may make
the Gofpel of Chrift without charge^ that J abitfe not my
power in the Gofpel.
Thirdly ',
cf t&e a^imflvp. 333
Thirdly ^ As there is neicher Precept nor Exam- ^eafon 3.
pie for this forced and Hinted Maintenance in the [^mi\\ ccweted
Scripture *, fo the Apoftle, in his folemn farewel to "^ body's
the Payors and Elders of the Church of Ephefm^Qji^^ °^
guards them againll it, Alls 20. 33, 34, 35. But>
if the thing had been either lawful or pradifed,
he would rather have exhorted them to be content
with their Hinted Hire, and not to covet more ^
whereas he fheweth them, Kr/, by his own Ex-
ample, that they were not to covet or expert any
Man's Silver or Gold. Secondly^ that they ought to
work with their Hands for an honefl liveiyhood, as
he had done. And Laftly^ he exhorts them fo to
do from the words of Chrifl, Becaafe it ts a more
huffed thing to give^ than to receive ^ fliewing that it
is fo far from a thing that a true Minifter ought
to aim at, or exped, that it is rather a burthen to
a true Minifter, and crofs to him, to be brought
upon neceflity fo to lack.
§. XXX. Fourthly J If a forced and Hinted Main- j^^^^^^
tenance were to be fuppofed, it would make the **'
Minilters of Chrifl jufl one with thofe Hirelings, ^^o Hireling
whom the Prophet cryed out againft. For cer- fi^^^^s ^f^^
tainly, if a Man make a Bargain to Preach Z0ch[!fii
People for fo much a Year, fo as to rcfufe to
Preach, unlefs he have it ^ and feek to force the
People to give it by Violence ^ it cannot be de-
nied, that fuch a one paeached for Hire, and fo
looks for his Gain from hi^ Qnarter \ yea, and fre fares .
War againft fuch as put net into his Month : But this " * -'
is the particular fpecial Mark of a falfe Prophet,
and a,n Hireling, and therefore can no ways belong
to a true Minifler of Chrill.
Next, that a fuperfluous Maintenance, that is,
more than in reafon is needful, ought not to be ^'J^o^Sbnt,
received by Chrillian Miniflers, will not need ^^^d Papifb
much Proof, feeing the more Moderate and Sober, ^•^^^^'"^^;
both araoog Papifis and Proteflams^ readily confefs Excefs cf^
it, who with one Voice exclaim againil the ex- ^J^,!!^!^.^'''
cejjive
3H PROPOSITION X.
cejjive Revenues of the Clergy : And that it may
not want a Proof from Scripture, what can be
more plain, than that of the Apoftle to Timo-
tljyf I Tim. 6. 7, 8, 9, 10. where he both fliews
wherewith we ought to be Content, and alio the
hazzard of fiich as look after more ; and indeed,rmce
that very Obligation of giving Maintenance to a
Minifter, is founded upon their Need, and fuch
as have opportunity to Work, are commended ra-
ther in not Receiving, than in Receiving \ it can
no ways be fiippofed lawful for them to receive
more then is fufficient. And indeed, were they
truly Pious and Right, tho' Neceflitous, they would
rather incline to take too little, than be gaping af-
ter too much.
II. §. XXXI. Now, that there is great excels and
abufe hereof among Chriflians, the vaft Revenues
The Excefs wliich thc Bifhops and Priells have, both Pafft
^{rf^'ftops and Protcftam^ do declare ; lince I judge it may be
Revenues, f^iid without any Hyperbole^ that fome particular
Perfons have more paid them Yearly, than Chrift
and his Apolllesmade ufe of in their whole Life-
time ^ who yet wanted not what was needful as to
the outward Man, and no doubt deferved it far
better, than thofe that enjoy that fulnefs. But
it is manifeif, thefe Bifiops and Priefis love their
fat Benefices, mid the Pleafare and Honour that at-
tends them^ fo well^ that they pnrpofe neither to follow
Chrift:^ nor his Afofiles Example or Advice in this
matter.
Object. But it's ufually ohjeEledj That Chrift ians are be-
come fo hard-hearted^ and generally fo little heed fpi^
ritual Things^ that if Afinifters had not a fettled
and ftimed A^.timenancg^ fecnred them by Law^ they
and their FumUies might Starve for want of Bread,
AnCm lAnfwer^ This Objection might have fome
^^ * weight, as to a carnal Miniltry, made up of natu-
ral Men, who have no Life, Power, nor Virtue with
them;,and fo may infuiuatc fome need of fuch a Main-
tenance
tenance for fuch a Miniftry : But it faith nothing as to
fiichas are called and fent of God, who fends m Mm T^^y^^^nt^d
away faring ufon his own Charges \ and fb go forth whom hod *
in the Authority and Power of God, to turn Peo- f^"^ > ^^*7
pie from Darknefs to Light^ for fuch can truft to tViTuands^
him that lendeth them, knowing that he rcquireth
nothing of any, but what he giveth Power to
. perform ; and fo when they return, if he inquire,
can fay, they wanted nothing. And fuch alfo when
they ftay in a place (being immediately furnifhed
by God, and not needing to Borrow and Steal
what they Preach from Books, and take up their
time that way) fall a working at their lawful
Imployments, and labour with their Hands, as
Fad did, when he gathered the Church at Corimh.
And ifldeed, if this Objedion had any weight,
the Apoftles and primitive Paltors fliould never
have gone forth to Convert the Nations, for fear
of Want. Doth not the Doctrine of Chrift teach
us to Venture all, and Part with all, toferveGod?
Can they then be accounted Miniflers of Chrift, .
who are afraid to Preach hini, left they get not
Money for it ^ or will not do it, until they be
fure of their Payment ? What ferves the Miniftry
for, but to Per fed the Saints, and fo to Con-
vert them from that hard-heartednefs ?
But thou wilt lay, I have laboured and ^reached to Qbiecl,
them^ and they are heard-harted fiill^ and will not give
me any thing-.
Then furely thou haft either not been fent to a r *:
thcn\ of God, and fo thy Miniftry and Preaching ^-'^'^
hath not been among them in the Power, Virtue,
and Life of Chrift, and fo thou deferveft nothing ^
or elfe they have rejedtcd thy Teftimony, and fo
art not worthy^ and from fuch thou oughteft not
to exped, yea nor yet receive any thing, if they
would give thee ; but thou oughteft to fiake #5}f^/°;'^'^
the Duft from thy Feet^ and leave them. And how thy refilno-
frivolous this ObjedioH is, appears, in that in ihQ^^yJhuketbt!'
' * 1 ' J I a DiiA from
QaYkQll of thy Feet.
336^ PKOPQSiTION X.
darkell and mofl fiiperftitious Times, the Triefts
Revenues increafcd mofl, and they were moil rich-
ly rewarded, tho' they deferved leafl. So that
he that is truly fent of God, as he needs not, ^o
Heither will he be afraid of Want, lb long as he
ferves fo good a Mafler ^ neither will he ever for-
bear to do his Work for that Cauie. And in-
deed fuch as make this Objection, Ihew truly
that they fcrve not the Lord Chrifi^ but their own
B,el]y, and that makes them fo anxious for want of
Food to it.
III. §. XXXII. But Laftly, as to the y4hHfes of this
kind of Maintenance ^ indeed he, that would go
^J],y"^^^'^>^- through them all, tho' he did it paflingly, might
Maintenance make of it alonc, an huge Volume, they are fo
brings, great and numerous. For this Abufe, as others
crept in with the ylpofiafa^ there being nothing of
this in the primitive Times: then the Miniflers
claimed no Tithes j neither fought they a (tinted or
forced Maintenance^ but fuch as wanted, had their
ncccility fupplied by the Church ^ and others
wrought with their Hands. But the Perfecutions
being over, and the Emperors and Princes coming
under the Name of Chr'ifiia?js^ the Zeal of thofe
great Men was quickly abufed by the Covetoiifnefs
of the Clergy^ who foon learned to change their
Cottages wjch the Palaces of Princes^ and refled
not, until by Degrees fome of them came to be
Princes themfelvcs, nothing Inferiour to them in
Splendor, Luxury and Magnificence ^ a method of
living, that honeft Peter and Joh?i^ the Fijler-men^
and Pad the Tent-rnaker^ never coveted *, and
perhaps as little imagined, that Men pretending I
to be their Succcflbrs, fnould have arrived to thefe ^
things. And fo foon as the Bifliops were thus
feated and conflitute, forgeting the Life and Work
of a Chriilian, they went ufually by the Ears
togethcf, abovjt the Precedency and Revenues,
each coveting the Chicfeil and Fa ttell Benefice,
Ir
iapf ttie ^mflrp^ 337
It is alfo to be regretted to think, how foon this
Mifehief crept in among Froteftams -^ who had fcarce J^^l^i^allng
well appeared, when the C/^r^ among them began /^^rpfe^Hf be
to fpeak at the old rate, and Ihew, that tho' they p^p^^ y^^
had forfaken the Bilhop of Reme^ they were not forfake tht
refolved to part . with their old Benefices : and ^^J^^^^^J'^
therefore fo foon, as any Princes or States fhook
off the Pope's Authority, and fo demolifhed the
jihbies^ Nunneries^ and other Monuments of Siiperfil"
tion j the reformed Clergy began prefently to cry-
out to the Magiflrates, to beware of medling
with the Churches Patrimony -^ feverely exclaim-
ing againfl making a lawful life of thofe vail
Revenues, that had been fuperftitioufly beftow-
ed upon the Church ( fo called ) to the Good and
Benefit of the Common-wealth, as no lefs than
Sacriledge,
But by keeping up of this kind of Maintenance
for the Mlniftry^ and Clergy-men^ fo called ^ there i. Tkecitv'
is firft a bait laid for Cgvetonfiiefs^ which is Idola- ^'^V^^"
try^ and of all' things moft Hurtful^ fo that for ''^''
Covet oHpnefs fake, many being led by the deilre of
filthy Liter e^ do apply themfelves to be Minifters,
that they may get a Livelyhood by it. If a Man
have feveral Children, he will allot one of theiii
to be a Miniller, which if he can gee it to be,
he reckons it, as good as a Patrimony ^ fo that a
fet Benefice hath always a good many Expedants,
and then what Bribing, what Courting, what In-
dultry, and fhameful Adions, are ufed to acquire
thefe things, is too openly known, and needs not
to be proved ?
The Scandal that here-through is raifed among
Chriflians, is fo manifeft, that it is become a Pro-
' verb, that the Kirk is always Greedy. Whereby
the Gift and Grace of God being neglected, they Ki^f^PrJ-
have for the moft part no other Motive or Rule, ^^''*-
in applying themfelves to one Church more than
another, but the greater Benefice. For the' they
2, hypoed:^
338 PROPOSITION X.
hypocritically pretend, at their accepting of, and
entring unto their Church, that they have nothing
before them, but the Glory of Godj and the Salva-
tion of Souls •, yet if a richer Benefice offer it felf,
they prefently find it more for God's Glory, to
remove from the firfl, and go thither. And thus
they make no difficulty often to change, while
notwithftanding they accufe us, that we allow
Minifters to go from place to place, and not to
be tied to one place j but we allow this, not for
the gaining of Money, but as moved of God. For
if a Minifter be called to Minifter in a particular
Place, he ought not to leave it, except God call
him from it, and then he ought to obey : for
we make the Will of God^ inwardly revealed^ andmt
the Love of Money y and more Gain^ the Ground of
removing.
Secondly \ From this Abufe, hath proceeded that
2. The ckT' Luxury and Idlenefs^ that mofl of the Clergy live
gy's Luxury, '^^^ cvcn anioug Proteftants^ as well as Tapfls^ to
the great Scandal of Chriflianity. For not having
lawful Trades, to work with their Hands, and
being fo Superfluoully and Sumptuoufly Provi-
ded for, they live in Idlenefs and Luxury : And
there doth more Pride ^ Vanity^ and worldly
Glory appear in their Wives and Children^ than
in molt others^ which is open and evident
to alb
Thirdly^ They become hereby ^o glued to the
Theckt-^^^ of Motley^ that there is none like them in
gy^s crmhy. Malice^ Rage and Cruelty : if they be denied their
Hire, they Rage like drunken Men, Fret, Fume,
and as it were, go Mad. A Man may fooner fa-
tisfie the feverell Creditor, than them ^ the gene-
ral Voice of the Poor doth confirm this. For in-
deed they are far more Exad in taking up the
Tithes of Shee^^ Geefe^ Swine and Eggs^ &c. and
look more narrowly to it, than to" the Members
of their Flock ; they will not mifs the leafl Mite ^
and
<3Df ttjt ^tUttttp^ 339
and the pooreft Widow cannot efcape their ava-
ritious Hands. Twenty Lies they will hear un- ^^J^^^
reproved ^ and as many Oaths a Man may Swear e/cape^'fhe
in their hearing, without offending them^ ^^^d'^HaS^^^
greater Evils than all this, they can overlook. But ^
if thou owell them ought, and refufell to pay it^-
then nothing but War will they Thunder againft
thee, and they will fligmatize thee with the hor-
rible Title of Sacriledge^ and fend thee to Hell
without Mercy *, as if thou hadft committed the
Sin againfl the Holy Ghofl. Of all People vve
can beft bear witnefs to this*, for God having j-;^^ ^^^^ ^y.
ihewnus this Corrupt and Antichriftian Miniltry, Ami-chnfu
and called us out from it, and gathered us unto ^^i'j.f "^^'
his own Power and Life, to be a y^p^r^z^^? PeofU^
fo that we dare not joyn with, nor hear thefe
Antichriflian Hirelings, neither yet put into their
Mouths, or feed them : O ! what Malice, Envy,
and Fury hath this raifed in their Hearts againfb
us? That tho' we get none of their Wares, nei-
ther will Buy them, as knowing them to be
Naughty yet will they force us to give them
Money : and becaufe we cannot for Gonfcience
fake do it, our Sufferings have upon that account
been unutterable. Yea, to give account of their
Cruelty, and feveral forts of Inhumanity ufed a-
gainft us, would make no fmall Hiftory. Thefe
avaritious Hirelings have come to that degree of
Malice and Rage, that feveral poor labouring Men
have been carried Hundreds of Miles from their •
own Dwellings, and fhut up in Prifon, fome
Two, fome Three, yea, fome Seven Years toge-
ther, for the value of one Pound Sterling, aad
left. I know my felf a poor Widow, that for a iVidQu>
the Tithes of her Geefe^ which amounted not to f^'- ^^^Tithe
five Shillings, was about four Years kept in Pri- bo,^%lr *"'
fon, Thirty Miles from her Houfe, Yea, they '^^^ars tn
by Violence for this caufe have plundred of Mens ^''^^^"'
Goods, the Hundred -fold ^ and prejudiced much
Z % more:
340 PROPOSITION X.
more: yea. Hundreds have hereby fpilt their In-
soine lofi uocent Blood, by dying in the filthy noifom Holes
fn'nJfiT' ^"^^ Prifotis. And fome of the Prlefts have been
Moles, fome fo Inraged, that Goods thus ravifhed could not (a-
IhTrrtfit "sfie thaiT •, but they muft alfo fatisfie their Fury
^c. ' by beating, knocking, and wounding v^ith their
hands Innocent Men and Women, for refufmg (for
Confcience fake) to put into their Mouths.
The only way then foundly to Reform and Re-
move all thefe Abufes, and take away the ground
and occalion of them, is, to take away all ftint-
ed ^nA forced Maimer! ance and Stipend: and feeing
thofe things were anciently given by the People,
that they return again into the publick Treafure ^
and thereby the People may be greatly benefitted by
them, for that they may fupply for thofe publick
Taxations and Impofitions, that are put upon them,
H^hofo heap and m'ay cafe themfelves of them. And whoever
Jhe^hie!'^ call or appoint Teachers to themfelves, let them
/e/r/jfmpri?- accordingly Entertain them : And for fuch as are
%AVnd!'^ called and moved to the Miniftry by the Spirit of
God, thofe that receive them, and tafle of the
good of their Miniflry^ will no doubt provide
things needful for them, and there will be no
need of a Law to force a Hire for them : for he
that fends them, will take care for them ^ and they
alfb, having- Food and Raiment-^ will therewith be con-
tent.
The Dife- §* ^XXJII. Thc Sum thcu of what is faid, is,
rence be That the Aiinijtry that we have pleaded for ^ and which
^mniVryof ^^/^ ^^^ Lor^ hath raifed up among ^, ^, in all its part s^
the Quakers like the tnte Miniilry of the jipoftles and Primitive
viteH^rics. ^^^^^^h. Whereas the Miniflry our Adv erf arte s feck to
upheld and plead for ^ Oi it doth in all its parts differ from
them ^ jG, on the other handj it U very like the falfe Pro-
phets andTeachers^ teflified againfl and condemned in the
'.. Scripture ; as may be thus briefly illuftrated.
I, The
I . The Mmiftry and Minifters we fie ad for ^ are fuch ^^^ ^^^^^
as are immediately called and fent forth by Orrift and Mknheri
his Sprit mto the Work of the Minifiry : So were the^*^^*
holy Apofties and Prophets, as appears by thefe
places, Mat. 10. i, 5. JE'pk 4. 11. Heb. 5.4.
1 . Bat the Mlniflry and Minifters our Oppofers plead
for^ are fuch as have no immediate Call from Chrift^ to
whom the Leading and Motion of the Spirit is not rec-
koned neceffary ^ bnt who are caHed^ ferjt forth^ and or^
dained by wicked and mgodly Men : Such were of old
the falfe Prophets and Teachers, as appears by thef^
places, Jer, 14. 14, 15. item, chap. 23. 21. and 27.
• 2. The Minifters we plead for ^ are fuch as are aBed True Mini-
and led by God's Spirit^and by the Power and Operation of^^^'^^^''^''
his Grace in their hearts^ are in fome meafure Converted
and Regenerate j and fo are good^ holy^ and gracions
Men : Such were the holy Prophets and Apoflies,
as appears from i Tim, 3. 2,3,4,5,6. Tit. i. 7,8,9.
2. But the Minifters our Adverfaries plead for^ are
fuch to whom the Grace of God is no needful Qnalifica-'
tion ^ and fo may be true Minifters^ according to them^
tho^ they be ungodly^ unholy^ and profligate Men: Such
were the fal^ Prophets and Apofties, as appears
from Mic. 3. 5,1 1 . 1 Tim. 6. 5,<5,7,8, &c. 2 Tlm.^.i.
2 Pft. 2.1,2, 3.
3. The Minifters we plead for ^ are fuch as aB^ movcy TtueMhi'
and labour in the Work of the Miniftry •, not from their ^'^^ ^^ ^^^'
own meer natural Strength and Ability^ but as they are
aBed^ moved^ ftpported^ ajfifted and influenced by the
spirit of God^ and minifter according to the Gift received^
as good Stewards of the manifold Grace of God : Such
were the holy Prophets and Apofties, i Pet. 4. i o,
1 1 . I Cor. 1 . 17. I Cor. 2. 3,4, 5, 1 3. ABs 2.4. A'fat,
10.20. Mark IS- i^' Luke 11.12. iCor. 13. 2.
3. But the Minifters our Adverfaries plead for ^ are
fuch as wait not for^ nor expeB^ nor need the Spirit of
God to aB and move them in the Work of the Afmiftry ^
biff what they do^ they do from their own meer natural
% 3 Strength
342 PROPOSITION X.
Strer?(rth and Ability^ and what they have gathered And
fiollen from the Letter of the Serif tnre^ and other Boohy
and fo fpeak it forth in the frength of their own Wifdem
and Eloquence J and not in the Evidence and Demonflra-
tion of the Spirit and Power : Such were the fallfe Pro-
phets and ApoHles, as appears, Jer, 23. 30, 31, 32,
34,&:c. I C<?r. 4. 18. '^ude 16.
True Mini- 4* T^^^^ Minifters we plead for^ are fuch as being holy
fters Hiimi- ^jj^ humhle^ cojstend not for Precedency and Priority ^
'• ^^' hut rather ftrive to prefer one another^ md ferve one
another in love ^ neither defire to he difiingui^? dfrom the
refl by their Garments and large PhylaElerieSy nor feek
the Greetings in the Marht-places^ nor uppermoft Rooms
at Fcajls^ nor the chief Seats in the Synagogues ^ nor yet
to be called of Aien Mafler, &c. Such were the holy
Prophets aPxd Apoflles, as appears from Mat. 23. 8,
9, 10. and 20. 25, 2(5, 27.
4. But the Minifiers our Adverfaries plead for^ ar-e
fuch 06 flrive and contend for Superiority^ and claim
Precedency over one another ^ affecting and ambitioujly
feehng after the for ement lone d things : Such were the
falfe Prophets and Apoftles in time paft, Jidat, 23.
True Mini- ^. J'he J^inifiers we plead for ^ are fuch as having
btft.' ^^^ freely received^ freely give ^ who covet no Alan*s Silver^
Gold or Garments ^ who feek no Mans Goods^ but feek
them^ and the Salvation of their Souls : whofe Hands
fupply their own necejfities^ working hone ftly for Bread to
thcmfelves and their Families, And if at any time they
be called of God^ fo as the Work of the Lord hinder them
from the afe of their Trades^ take what is freely given
them J by fuch to whom they have communicated Spiri-
tuals ^ and having Food and Raiment^ are therewith con-"
tent : Such were the holy Prophets and Apofllcs,
as appears from Mat. 10.8. AUs 20. 33, 34, 35.
I Tim. 6. 8.
5. But the MTiniflers our Adverfaries plead for^ ar(
fuch as not having freely received^ will not freely give '^
^ut are covetons^ doing that which they ought not^ for
filthy
cf tljt a^imCtp, 343
firhy Lucres fake '^ as to Vreach for Hlre^ and Divine
for Money ^ and look for their Gain from their Quar-
ter^ and prepare War againfl fach as put not into their
AioHths^ &c. Greedy Dogs^ which can never have enough.
Shepherds who feed themfelves^ and not the Flock \ eating
the Fat ^ and clothing themf elves with the Woolly making
Merchandife of Souls \ and following the way 0/ Balaam^
that loved the Wages of 'VnrighteoHfnefs. Such were
the falfe Prophets and Apoitles, Ifai. ^6, 11. Ez,ek.
34. 2, 3, 8. Mic. 3.5,11. Tit, I . I o, 1 1 . 2 Pet, 2. I,
And 'm a word, We are for a Holy, Spiritual, ^^"^ ^Jfi-
Pure and Living Minlfiry^ where the Miniftcrs are f„^^^(^'j!
both Called, Qiialified and Ordered, Aded and in- lification.
fluenced in all the fteps of their Miniftry by the Spi-
rit of God ^ which being wanting, we judge they
ceafe to be the Minifers of Chrift,
But they judging this Life^ Grace and Spirit^ no
Eflential Part of their Miniftry^ are therefore for the
upholding of an Humane, Carnal, Dry, Barren,
Fruitlefs and Dead A£mftry\ of which (alas ! ) we
have feen the Fruits in the mofl part of their
Churches : Of wiiom that faying of the Lord is cer-
tainly verified, Jer, 23. 32.- — I fentthem not^ nor com-
manded them J therefore they flmll not profit this People at
allj faith the LO RD,
PROPOSITION XL
Concerning Worlhip.
All true and acceptable Worfhip to God is offered in tvhat t,:?
the Inward and Immediate moving and drawing of^J^^p \^ ^['^^^.
his own Spirit^ which is neither limited to places^ i^ accepta-
times^ nor per fans. For tho* we are to Worfiip him ^^^ *' *^^^*
always^ and continually to Fear before him ^ yet
as to the outward fignif cation thereof in Pl'^y- ^^.^ ^^ ^^ -
ers, Praifes or Preachings, we ought not to do performed^
Z 4- ^ h
144
PROPOSITION XI.
Superflition
and H'ill-
IVorJhip.
Idolatry.
it in OHY own will, where and when voe voill'^ hm
where and when voe are moved thereunto hy the
flirnng and fecret Jnfpiration of the Spirit of God in
ear hearts ^ which God heareth and accepteth of and
ti never vca-nting to move ta thereunto^ when need is \
of which he himfelf is the alone proper 'judfre. All
cr^fr Worfhip then^ both Fraifes^ Prayers or Preach-
ings^ which Man fets about in his own willj and at
his own appointment J which he can both begin and end
at his pleafure^ do^ or leave undone^ as himfelf feeth
meet^ whether they be a prefaibed Form, ^w a Li-
turgy, &c. or Prayers conceived extempore by the
natural firength and faculty of the Mind^ they are all
bm Superflition, Wiil-worfhip, and abominable
Idolatry in the ftght of God^ which are now to be
denied and rejeUed^ and feparated from^ in this day of
his Spiritual Arifing, However it might have pleafed
him (who winked at the times of Ignorance, with .
a refpeEi to the Simplicity and Integrity of jome^ and \
of his own innocent Seed, which lay as it were buried
in the hearts of Men under that Aiafs of Superfti--
tion) to blow upon the dead and dry Bones, and
to raife fome Breathings of his own^ and anfwer them ;
and that until the Pay jhoidd more clearly dawn
and break forth.
§.. I.fTpHE Duty cf M^tn towards God, lieth chiefly
X in thefe Two Generals, i . h an holy Con-
formity to the pure Law and Light of Godj fo as both
to forfake the Evilj and be found in the practice of thofe
perpetual and moral Precepts of Righteoufnefs and Eqmty.
And 2. In rendering that Revert ?:cej Honour and Ado-
ration to God^ that he requires and demands ofpt^-^ which
is comprehended under IVorjlnp. Of the former we
ha\^ already fpoken, as alio of the different Rela-
tions of Chriftians^ as they are dillinguilhed by the
fevcral Meafures of Grace received, and given to
every onc^ and in that refpe^l have their feveral
pirice^Jn the Body of Chrift^ which is the Church,
Now
Now I come to fpeak of Worjhl^^ or of thofe Adts,
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-
Mence is better than Sacrifice^ fo neither is any Sacri-
fice acceptable^ but that which is done according to
the Will of him, to whom it is offered. But Men,
finding it eafier to facrifice in their own Wills, than
obey God's Will, have headed up Sacrifices without
Obedience ; and thinking to deceive God, as they do True ivm^
one another, give him a fhew of Reverence, Honour '^ly]'^
and Worfhip, while they are both inwardly eftran- God-vcarda
ged and alienated from his Holy and Righteous Life, ^^''^^^f^^-
and wholly flrangers to the pure Breathings of his
Spirit, in which the acceptable Sacrifice and Wor-
fhip is only offered up. Hence it is, that there is
not any thing relating to Man's Duty towards God,
which among all forts of People hath been more
vitiated, and in which the Devil hath more pre-
vailed, than in abufing Man's Mind concerning this
thing : And as among many others, fo among thofe
called Chriftians^ nothing hath been more out of or-
der, and more corrupted, as fome Papifi^s^ and all
Troteftants^ do acknowledge. As I freely approve
whatlbever the Protefiams have Reformed from Pa-
fifis in this refped j fo I meddle not at this time
with their Controveriies about it : Only it fuffices
me with them to deny, as no part of the true Wor-
fliip of God, that abominable Superilition and Ido- rheVoplik
latry, the PopiJJj Mafs^ the Adoration of ^Saints and^^^'J^^^"":
Angels^ the Feneration of Relicks^ the Fifitation ofedlwth^ai
Sepklchresy and all thofe other Super Hi ti ou s Ce- f'^^^'^Ti u«-
lemonies, Confi-atemitiesj and endlefs Pilgrimages of ^^'^^*
the Rumtflj Synagogue, Which all may fuffice to
evince to Protefiams^ that Antichrifi hath wrought
more in this, than in any other part of the Chrijlian j^ p^.^^^^
Religion-^ and fo it concerns them narrowly to con- aamsfc^i.?
fider, whether herein they i^ive made a clear and "^^^'f^^^^f
perfeft Reformation ^ as to which Ita^ds the Con- xmxioir'
troverlie
34<^ PROPOSITION XL
troverfie betwixt them and us. For we find many
of the Branches lop'd off by them, but the Root
yet remaining \ to wit, a Worplp aded in and from
Man's will and fpirit, and not by and from the Spi-
rit of God : For the true Chriflian and Spirit nalWor-
fljip of God hath been fo early loft, and Man's wif-
dom and will hath fo quickly and throughly mixed it
felf herein j that both the Apofiafie in this refped
hath been greateft, and the Reformation here-from,
as to the evil Root, mofl difficult. Therefore let
not the Reader fudde'nly flumble at the account of
om Propofition in this matter; but hear us patiently
in this refped Explain our felves, and I hope (by
the alTiflance of God ) to make it appear, that tho'
our manner of Speaking and Dodrine feem mofl
fingular and different from all other for.ts of Chri-
ftians \ yet it is mofl according to the purefl Chri-
ftian Religion^ and indeed moil needful to be ob-
ferved and followed. And that there be no ground
of miflake (for that I was necelTitated to fpeak in
few words, and therefore more oblcurely and du-
bioully, in the Propofition it felf) it is fit in the firll
place to explain and hold forth our Senfe, and clear
the State of the Cantroverfie,
I §. II. And firfiy let it be confidered, that what
irhat wor- is here affirmed, is fpoken of the IVorJhip of God in
'/pLTof, ^ Gofpel-Times^ and not of the Worfliip that was un-
der or before the Law : For the particular Com-
mands of God to Men then^ are not fufficient to
Authorize us novo to do the fame things ; elfe we
might be fuppofed at prefent acceptably to ofi'er
Sacrifice, as they did, which all acknowledge to be
ceafed. So that what might have been both Com-
mendable and Acceptable under the Law^ may jufl-
ly now he charged with Supedlition, yea, and Ido-
latry. So that impertinently, in this refped, doth
ArnoldHs ragc againfl this Propofition, \_Exercit,
Thedog. {t^. 44. ] flying \ That I deny all pHblick
Worjljipy and that^ according to me^ fnch as in Enoch'i
time
j3Df (lE02fl)tp* 347
time fuhlickly began to call itfon the Name of the Lord \
and fetch oi at the Command of God went twice tip to
Jerufalem to worjljip ; and that Anna, Simeon, Mary,
C^c, were Idolaters^ hecanfe they iifed the puhlick Wor-
pjip of thofe times : Such a Confequence is molt im-
pertinent, and no lefs foolifh and abfnrd, than if I
fhould infer from Pad's Expoftulating with the
Galatiansj for their returning to the Jewifl) Ceremo-
nies'^ that he therefore condemned Mofes and all the
Prophets^ as foolifh and ignorant, becaufe they ufed
thofe things : The forward Man, not heeding the
different Difpenfation of times, ran into this im-
pertinency. Tho' a Spiritual Worihip might have ceremonu,
been, and no doubt was pra^tifed by many under the t^^der the-
Xrfip, in great Simplicity ^ yet will it not follow, that ^"^^e^^w^
it were no Superflition to ufe all thofe Ceremonies that tiai to true
they ufed, which were by God difpenfed to the ^^°'"^'p-
Jews^ not as being EfTential to true Worjlip^ or ne-
cellary as of themfelves for tranfmitting and enter-
taining an holy Fellowjhip betwixt him and his Peo-
ple^ but in Condefcenfion to them, who were in-
clinable to Idolatry. Albeit then in this, as in moft
other things, the Subflance was enjoyed under the
Law by fuch as were Spiritual indeed ^ yet was it
vailed and fiirrounded with many Rites and Ceremo-
mes^ which is no ways lawful for us to ufe now un-
der the GofpeL
§. III. Secondly } Albeit I fay, that this Workup is II.
neither limited to Times, Places nor Perfbns ;, yet True woi^
1 would not be underllood, as if I intended th^^Zt^'^to
putting away of all fet Times and Places to Wor-^'"'"^, f«
ftiip : God forbid I fhould think of fuch an Opinion, ^^^ffj'
Nay, we arc none of thofe thdit for fake the Affem-
hling of our felves together ^ but have even certain
Times and Places, in which we carefully meet to-
gether (nor can vv^e be driven thereform by the
Threats and Perfecutions of Men ) to wait upon God^
and worjljip him. To meet together we think necef- hicuffityef
fary for the People of God, becaufe, fo long as we ^^^^'"5'-
are
348 P RO P O S I T I Q N XI.
are clothed with this ontv/ard Tabeniacie, there
is a neceffity to the entertaining of a Joinr and Vi-
fible Fellowfhip, and be.?: ing of an ciitwird Tefti-
mony for God, and feeing of the Faces of one ano-
ther, that we concur with our Perfons, as v/ell as
Spirits : To be accompanied with that inward Love
and Unity of Spirit, doth greatly tend to encourage
and refrefh the Saints.
n. win- But the LimitaMon we condemn is, that whereas
"doThlhiit the Spirit of God fhould be the immediate Ador,
the spirit ]\tover, Perfwader and Influencer of Man in the
rfGcd, particular A^s of Worfhip, v/hen the Saints are
met together, this Spirit is limited in its Operations,
by fetting up a particular Man or Men to preach
and pray in Man's will ^ and all the reft are ex-
cluded from fo much as believing that they are
to wait for God's Spirit to move them m fucli
things : And fb they neglecting that, which fhould
quicken them in themfelves, and not waiting to
feel the pure Breathings of God's Spn'it, ^o as to
obey them, are led meerly to depend upon the
Preacher, and hear what he will fay.
Secondly ^ In that theie peculiar Men come not
Tcadifne of ^^^itlier to meet with the Lord, and to wait for
thTiv&rd the inward Motions and Operations of his Spirit ;
of God, 2^(j ^Q tQ pj-ay as they feel the Spirit to breathe
through them, and in them ^ and to preach, as they
find themfelves afted and moved by God's Spirit,
and as he gives utterance ; fo as to fpeak a word
in feafon to refrefh weary Souls, and as the prefent
Condition and State of the People's Hearts re-
quire^ fuffering God by his Spirit both to pre-
pare People's Hearts, and alfo give the Preacher
to fpeak what may be fit and fcafonable for them :
But he hath hammered together in his Clofet, ac-
cording to his own Will, by his humane Wis-
dom and Literature, and by ftealing the words of
Truth from the Letter of the Scriptures,, and patch-*
mg together other Men's Writings anji Obfervar
tions,
€)£ <I(llO|tl)tp. 349
tions, fb much as will hold him fpeaking an hour,
while the Glafs runs j and without waiting or feel- prlefis
ing the inward Influence of the Spirit of God, ^^ l^p'-hlz^Ird
declaims that by hap-hazard, whether it be fit or their jiudiei
feafonable for the People's Condition, or no*, and"^^'''^"-^
when he has ended his Sermon, he faith hisPrayer alfo
in his own will ; and ^o there is an end of the btifmefs»
Which Otfiomary WorJJnp^ as it is no ways accepta-
ble to God ; fb how unfruitful it is, and unprofita-
ble to thofe that are found in it, the prefent Con-
dition of the Nations doth fuificiently declare. It
appears then, that we are not againfl fet Times for
VVorlhip, as Armldm againfl this Propoiition, SeEi,
45. no lefs impertinently alledgeth ^ offering need-
lefly to prove that which is not denied: Only thefe
Times being appointed for outward Conveniency,
we may not therefore think, with the Papfis^ that
thefe days are holy^ and lead People into a fuper-
flitious Obfervation of them ^ being perfwaded, pvheiher^
that all Days are alike holy in the fight of God. And ^^y^ '^^^
albeit it be not my prefent purpofe to make a long ^^*
Digreffion concerning the Debates among Prate-
fimts^ about the Firft: Day of the Week^ com-
monly called the Lord's Day ^ yet for as much as
it comes fitly in here, I fhall briefly fignifie our
{qw^q thereof.
§. IV. We, not feeing any ground in Scripture of tfe^ rirft
for it, cannot^ be fo Superftitious, as to believe, ^7ekfJw!
that either the "jcwiflj Sabbath now continues, or moniy caUed
that the B>/ Day of the Week is the Ami-tyfe there- ^ay.^''''^''
of, or thQtruQ Chriftian Sabbath 'j which, with Cal-
'vin^ we believe to have a more Spirit ml fenfe : and
therefore we know no Moral Obligation by the
fourth Comfhandj or elfewhere, to keep the Firfi
Day of the Week more than any other, or any Holi-
nels inherent in it. But firfl^ for as much as it is
necefHu'y, that there be fome time fet apart for
the Saints to meet together to wait upon God :
And thdit fee en dly fit is fit at fome times they be freed
from
350 PROPOSITION XL
from their other outward Affairs : And that thirdly^
Reafon and Equity doth allow, that Servants and
Beaits have fome time allowed them^ to be eaied
from their continual Labour : And that fourthly^
it appears^ that the Apoflles and Primitive Chri-
ftians did ufe the Firfi Day of the Week for thefe
purpofes ^ We find our felves fufficiently moved
for thefe Caufes to do ^o alfo, withoHt fuperfliti-
oufly draining the Scriptures for another reafon :
which that it is not to be there found, many Fro-
tefiamsj yea, Calvin himfelf, upon the fourth Com-
mand^ hath abundantly evinced. And tho' we
therefore meet, and abllain from working upon
this Day J yet doth not that hinder lis from having
Meetings alfo for IVorJhip at Other times.
§. V. Thirdly ; Tho' according to the Knowledge
of God, revealed unto us by the Spirit, through
that more fall Difienfation of Light ^ which we be-
lieve the Lord hath brought about in this day,
we judge it our Duty to hold forth that Pure and
Spiritual Worihip, which is acceptable to God, and
anfwerable to the Teflimony of Chriil and his Apo-
flles ^ and likewife to teftifie againfl, and deny not
only manifell Superflition and Idolatry, but alfb all
formal Will-Worfliip, which (lands not in the
Power of God : Yet, I fay, we do not deny the
Sp h7be whole Worfhip of all thofe, that have born the
Apojiafie. Name of Chriftians even in the Apollafie, as if God
had never heard their Prayers, nor accepted any of
•them : God forbid we fliould be fo void of Cha-
rity I* The latter part of the Propofition fheweth the
contrary. And as we would not be fo ahf^rd on
the one hand to conclude, becaufe of the Errors
and Darknefs that many were covered and fur-
rounded with in Babylon^ that none of their Prayers
were heard or accepted of God^ fo will we not be
fo unwary on the other, as to conclude, that be-
caufe God heard and pitied them, fo we ought to
concinuc in thefe Errors and Darknefs, and not
come
cf moitbiv* 3S
come out of Babylon^ when it is by God difcovered
unto us. The Pofijh Mafs and F^effers I do believe ][};,}/;jf
to be,as to the matter o^thtm^ahdminable Idolatry and vefpeu,
Suferftitlon^ and fo alfo believe the Troteftants -, yet
will neither / or they affirm, that in the Darknefs of
Fofery no upright-hearted Men, tho' zealous in thefe
Abominations, have been heard of God, or accept-
ed of him : Whocandenyjbut that both Bernard and Bernard and
BonaventHre^ T^mUrm^ Thomas a Kemfis^ and divers Bonaventure,
others have both known and tailed of the Love Thomas'i
of God, and felt the Power and Virtue of God's Kempis
Spirit working with them for their Salvation ? J^^^/^^
And yet ought we not to forfake and deny thofe of God.
Superftitions, which they were found in? The Cal-
viniftical Fresbyteriam do much upbraid (and I fay
not without Realbn ) the Formality and Deadnefs
of the Epifcopalian and Lutheran Litnrgies \ and yet, tH^ ^'-^^^^
as they will not deny, but there have been fome ^^^^^*
good Men among them ; fo neither dare they re-
fufe, but that when that good flep was brought in
by them, of turning the publick Prayers into the
vulgar Tongues, tlio' continued in a Liturgy^ it
was acceptable to God, and Ibmetimes accompa-
nied with his Power and Prefence : Yet will not
the Presbyterians have it from thence concluded,
that the Common-Prayers fhould ftill continue *, fo
likewile, tho' we fnould confefs, that, through the
Mercy and wonderful Condefcention of God,
there have been upright in Heart, both among
Papifis and Prot eft ants ^ yet can we not therefore
approve of their Way in the General, or not
go on to the upholding of that Spiritual Wor-
jlnpy which the Lord is calling all to, and fo to
the teftifying againft whatfoever Hands in the way
of it.
§. VI. Fomky ^ To come then to the State offf^^/^l^
the Controverfie^ as to the pMck Worjhip^ we judge in pubUck,
it the Duty of all, to be diligent in the AfTem-^'^^"^^*
bling of themfelves together (and what we have
been
352 PROPOSITION XI.
been, and are, in this matter, our Enemies in Great
Britain^ who have ufed all means to hinder our
AfTembling together to Worfhip God, may bear
witnefs ) and when AfTembled, the great Work
. of one and all ought to be to wait upon God ^ and
returning out of their own Thoughts and Imagi-
nations, to feel the Lord's Pre£^nce, and know a
gathering into his Name indeed, where he is in the
midft^ according to his Promife. And as every one is
thus gathered, andfo met together inwardly in their
Spirits, as well as outwardly in their Perfons *, there
the fecret Power and Virtue of Life is known to re-
frefh the Soul, and the pure Motions and Breathings
of God's Spirit are felt to arife ^ from which, as
Words of Declaration, Prayers or Praifes arife,
the acceptable Worfhip is known, which Edifies
the Church, and is well-plea fing to God, And no
Man here limits the Spirit of God, nor bringeth
forth his own conned and gathered Stuff, but
evefy one puts that forth, which the Lord puts
into their Hearts: and it's uttered forth not in
Iks ghriaus Mau's Will and Wifdom, but '?> the Eviden^.e and
l>%fycnktiori Demonfiration of the Spirit^ and of Power. Yea^ t^o'
there be not a word fpoken, ja is the true Spi-
ritual Worfhip performed, and the Body of Chrift
edified^ yea, it may, and hath often fallen out
among us, tha.t divers Meetings have pafl without
one word *, and yet our Souls have been greatly
edified and refrefhed, and our Hearts wonderfully
overcome with the fecret Senfe of God's Power
and Spirit, which without words hath been mi-
niflred from one VefTel to another. This is in-
deed ftrange and incredible, to the meer natural
and carnally-minded Man, who will -be apt to
judge ajl time loil, wliere there is not fomething
fpoken, that's obvious to the outvvrard Senfes ;
and therefore I ihall inlift a little upon this Subjed,
as one that can fpeak from a certain Experience,
and not by meer Hear- fay, of this wonderful and
glorious
j3Df molV^ip. 353
glorious Difpenfation , which hath lb much the
more of the Wifdom and Glory of God in ic,
as it's contrary to the Nature of Man's Spirit, Will
and Wifdom.
§. VII. As there can be nothing more oppofite
to the natural Will and Wifdom of Man, than this waiti%%.
fUent waiting Hpo?i God^ fo neither can it be obtain- ^".^^'^ «*'
ed, nor rightly comprehended by Man, but as he ^*"*'^*
layeth down his own Wifdom and Will, fo as to
be content to be throughly fubjed to God. And
therefore it was not preached, nor can be fo pra-
difcd, but by fuch as find no outward Ceremony,
no Obfervations, no Words ^ yea, not the belt
and purcll Words, even the words of Scripture,
able to fatisfie their v*^eary and afflided Souls : be-
caufe where all thefe may be, the Life, Power,
and Virtue, which make fuch things effectual, may
be wanting. Such, I lay, were necelTitated to ceale
from all outwards, and to be filent before the
Lord ^ and being direded to that inward Princi-
ple of Life and Light in themfelves, as the moft
excellent Teacher, which ca?2 never be removed intoiik. 50. 20,
a Corner^ came thereby to be learned to wait upon
God in the meafure of Life and Grace received
from him, and to ceafe from their own forward
Words and Adlings, in the natural Willing and
Comprehenfion, and feel after this inward Seed
of Life ^ that as it moveth, they may move with
it, and be aded by its Power, and iafluenced,
whether to Pray, Preach or Sing. And lb from
this Principle of Man's being Silent, and not ad-
ing in the things of God, of himfelf, until thus
aded by God's Light and Grace in the Hearty did
naturally fpring that manner of fitting Silent to-
gether, and waiting together upon the Lord.
For, many thus principled, meeting together in
the pure Fear of the Lord, did not apply them-
felves prefently to Speak, Pray or Sing, &c. be-
ing afraid to be found ading forwardly in their
A a owr*
^354 P R Q P Q S I T I O N XL
own Wills ^ but each made it their work to retire
inwardly to the Meafure of Grace in themfelves,
not being only Silent as to Words, but even ab-
flainiiig from all their own Thoughts, Imagina-
tions and Deiires ^ fo watching in a holy Depen-
dance upon the Lord, and meeting together not
rvhatit is to only oucwardly in one place, but thus inwardly
meetin}e(\is [j^ Q.^j^ Splritj and in One Name of Jefpis^ which is
his Power and Virtue^ they came thereby to en-
joy and feel the arillngs ot this Life, which as it
prevails in each particular, becomes as a Flood of
Kefreihment, and ovenpreads the whole Meet-
ing. For Man, and Man's part and Wifdom, being
denied and chained down in every individual,
and God exalted, and his Grace in Dominion in
the Heart ;;, thus his Name comes to be One in all^
and his Glory breaks forth, and covers all^ and
there is fuch a holy Awe and P^evcrence upon every
Soul, that if the natural part fhould ariie in any,
or the wife part, or what is not one wkh the
Life, k would prefently be chained down, and
judged out. .And when any are through the
breaking forth of this Power, conftrained to utter
a Sentence of Exhortation or Praife, or to Breathe
to the Lord in Prayer^ then all are fenfible of
Prov. 27. it^ for the Hime Life in them anfwers to it, as in
^' Water^ Face anfwereth to Face. This is that cUvifir
and ffiritnal WorJJnp^ which the World neither
knowcth nor underitandeth, which the J^dtitre''^
^"^TiI^k" ^y^ ^^^^^ ^^^ ''^^^* ^^^ "''^^^y ^"^^ gr(:^t are the
Meetings. Advantages which my Soul, with many others,
hath tailed of hereby, and which would be found of
all fuch, as would feriouOy apply themfelves hereun-
to. For, when People are gathered thus together,
not meerly to hear Men, nor depend upon them ^
but all are imvjrdly tauaht to (lay their Minds upon
l!a. 10. 20. , , , ■-, ^ A ^ • I • r '
o: 2(^. 3» the Lordj and vjuit jor hts Appearance tn their Hearts ^
thereby the forward working of the Spirit of
Man is flayed and hindred from mixing it felt
wich
with the Worfliip of God ^ and the Form of this
Worfhip is fo naked and void of all outward and
worldly Splendor, that all occalion for Man's
Wifdom to be exercifed in that Superftition and
Idolatry, hath no lodging here j and fo there be-
ing alfb an inward quietnels and retirednefs of
Mind, the Wltnefs of God arifeth in the Hearty and
the Light ofchrift Ihineth, whereby the Soul com-
eth to fee its own Condition. And there being
many joyned together in this fame work, there is
an inward Travel and Wreflling \ and alfb, as
the Meafure of Grace is abode in, an overcoming
of the Power and Spirit of Darknefs. And thus
we are often greatly flrcngthned and renewed in
the S fir its of our Minds ^ without a word ^ and ^^^^ ^* ^^*
we enjoy and pofTefs the Holy Feilorv[l}ip and Com-
munlon of the Body and Blood of Chrifi^ by which
our inward Man is nourifhed and fed : Which
makes us not to dote upon outward Water^ and
and Breads and Wine^ in our fpiritual Things*
Now as many thus gathered together, grow up
in the Strength, Power and Virtue of Truth ;
and as Truth comes thus to have Victory and
Dominion ia their Souls ^ then they receive ^^^p^akhg t&
Utterance, and fpeak fteadily to the Edification EcHficati&tu
of their Brethren, and the p^re Life hath a free
paflage through them ; and what is thus fpoken,
edifieth the Body indeed. Such is the evident cer-
tainty of that divine Strength, that is communi-
cated by thus meeting together, and w^aiting ia
Silence upon God ^ that fometimes when one hath
come in, that hath been unwatchful, and wan-
dring in hjs Mind, or fuddenly out of the hurry
of outward bufinefs, and fo not inwardly gathered
with the refl^ fo foon as he retires himfelf inward-
ly, this Power being in a good meafure raifed In
the whole Meeting, w411 fuddenly lay hold upon
his Spirit, and wonderfully help to raife up the
Good in him, ajid beget him into the fenfe of the
A a 2
35<^ PROPOSITION XI.
fame Power, to the melting and warming of his
Heart : even as the warmth would take hold upon
a Man, that is cold, coming into a Stove ^ or as a
Flame will lay hold upon fome little combuflible
matter being near unto it. Yea, if it fall out, that
feveral met together be Rraying in their Minds,
tho' outwardly fdent, and fo wandering from th^
meafure of Grace in themfelves ( which, through
the working of the Enemy, and negligence of feme,
may fall out) if either one come in, or may be in,
who is watchful, and in whom the Life is raifed in
a great meafure ^ as that one keeps his place, he
will feel a fecret Travel for the reft, m a Sympa-
thy with the Seed-y which is opprelFed in the other^
and kept from ariling by their Thoughts and Wan-
derings, And as fuch a faithfil '-iir v^^aits in the
Travei^one ^'"'^M-) ^^^ kceps in this Dhmi: Worh God often-
for anotker times aufwers the fecret Travel and Breathings of
Meti^fngs. ^^^^ ^^^^ ^^^^"> through fuch a one j fo that the reft
will find themfelves y^rr.-r/;' [mitten^ without words :
and that one will be as a Midwife^ through the fe-
cret travel of his Soul, to bring forth the Life in
them ^ juft as a little Water thrown into a Pump
brings up the reft j whereby Life will come to be
raifed in all, and the vain Imaginations brought
down : and fuch a one is felt by the reft, to mini-
fter Life unto them without words. Yea fome-
times, when there is not a word in the Meeting,
but all are filently waiting^ if one come in, that is
rude and wicked, and in whom the Power of Dark-
nefs prevaileth much, perhaps with an intention
to mock, or do mifchief ^ if the w^hole Meeting be
gathered into the X//r, and it be raifed in a good
^^^^^^^^*' meafure, it will ftrike Terror into fuch an one^
rlrr^^L^and he will feel himfclf unable to refift^ but by
'-^ho^n^ ** the fecret ftrength and virtue thereof, the power
of Darknefs in him will be chained down : and if
the Day of his Vilitarion be not expired, it will
reach to the meafure of Grace hi him, and raife it
up
up to the Redeeming of his Soul. And this we
often bear witnefs of ^ fo as we had hereby fre-
<jueat occafion, in this relped, fince God hath ga-
thered us to be a People^ to renew this old faying
of many, Is Saul alfo among the Prophets <' For not 12. ^' ^°°
a few have come to be Convinced of the Truth
after this manner : of which I my felf, in a part, am
a true Witnefs ^ who not by flrength of Argu-
inents, or by a particular Difquifition of each Do-
^rine, and Convincement of my Underftanding
thereby, came to receive and bear witnefs of the
Truth ^ but by being fecretly Readied by this
JLife. For when I came into t\\t fdem ^Jfemhlies of
God's People, I felt a fecret Power among them,
which touched my Heart , and as I gave way unto
it, I found the Evil weakning in. me, and the Good The tnu^
raifed up^ and fo I became thus knit and united un- ^^""'"«-
to them, hungering more and more after the In- "'^" '
creafe of this Power and Life, whereby I might
feel my felf perfedly Redeemed. And indeed,
this is the furell way to become a Chriftian ^ to
whom afterwards the Knowledge and Underfland-
ing of Principles will not be wanting ^ but will grow
up, fo much as is needful, as tli€ natural Fruit of
this good Root : and fuch a Knowledge will not
be barren nor pinfrHltfuL After this manner, we
defire therefore all that come among us to be pro-
felyted ^ knowing, that tho' Thoufands fiiould be
Convinced in their Underitandings of all ih^Tniths
we maintain ^ yet if they were not fenfible of thi$
inward Ltfe^ and their Souls not changed from "Lln^
righteoufncfs to Righteoufnefs, they could add
nothing to us. For this is that Cemcm^ where-
by v/e are joyned as to the Lordj ^o to one ano- icor.^.17.
ther ^ and without this, none can Worjhlv with us. ^^^ j-^^^^-
Yea, if fuch fliould come am.ong us, and from that p^itihtrcuf-
Underflanding and Convincement they have oi xXs^'l^^f^^^^^^
Trpith^ fpeak ever fo true things, and utter them Lord, '
forth with ever fo- much Excellency of Speech, if
Aa 3 thi$
3^8 PROPOSITION XI.^
this Life were wanting, it would not edifie us at
all *, but be as fonndlng Brafs^ or a tinUing Cymbalj
I Cor. 13. 1.
Our Work §• VIII. Our Work then and Worjlnp is, when we
and m>r- rncct together, for every one to watch and wait upon
^Uetin&l! ^^^ '^ themfelvesj and to be^^t^^r^^ from all Vifi-
bles chereinto. And as every one is thus flated,
they come to find the Good arife over the^-z;//, and
the Pare over the Impure^ in which God reveals him-
felf, and draweth near to every Individual ^ and i
fo he in the midil in the General : Whereby each
not only partakes of the particular Refrefhment and
Strength, which comes from the Good in himfelf ^
but is a fharer of the whole Body, as being a li-
ving Member of the Body, having a Joint Fellow-
ftip and Communion with all. And as this Wor-
fhip is fledfaftly preached, and kept to, it becomes
eafie; tho' it be very hard at firit to the Natural
Man, whofe roving Imaginations, and running
Worldly Defires are not fo calily brought to
lilence. And therefore the Lord often-times, when
any turn towards him, and have true defires thus
to wait upon him, and find great difficulty through
the unflayednefs of their Minds, doth in condefcen-
tion and compafTton caufe his Power to break forth
in a more flrong and powerful manner. And when
the 'Mind finks down, and waits for the Appearance
of Jjife^ and that the Power of Darknefs in the
Soul wreftles and works againfl it, then the good
Seed, as it arifcth, will be found to work as Phy-
lick in the Soul ; efpecially if fuch a weak one be
in the AlTembly of divers others, in whom the
Life is arifen in greater dominion : and through the
contrary workings of the Power of Darknefs, there
Erautfnrfja-Will be fouud an inward flriving in the Soul, as
cob ftrove in really in the Myftery, as ever Efan and Jacob ftrove
^^If' ia RebechaWs Womb. And from this Inward Tra.
vel, while the Darknefs feeks to obfcure the Lightj
and the Light breaks through the Varknefsj ( which
.:.:>. always
i
^ ^t mt^VWV' 359
always it will do, if the Soul give not its ftrength
to the Darkiiefs) there will be fuch a painful Tra-
vel found in the Soul, that will even work upon
the outward Man; fo that often-times, through the
working thereof, the Body will be greatly fhaken ;
and many Groans, and Sighs, and Tears, even as
the Pangs of a Woman in Travail, will lay Iiold
upon it. Yea, and this not only as to one : but when
the Enemy ( who, when the Chlldre-fj of God aflemble
together, is not v/anting to be prefent, to fee if he
can let their con:fort) hath prevailed in any mea-
fure in a whole Meeting, and flrongly v/orketh a^
gainib it, by Threading and propagating his dark
Power, and by drav/ing out the Minds of fuch as
are met, from the Life in them ; as they come to be
fenfible of this Power of his, that works againfl:
them, and to wrellle with it by the ArmoHr of
Light '^ fomeiimes the Power of God will break
forth into a whole Meeting \ and there will be fuch X^lZl^^l
an Inward Travel, while each is leeking to over- aviaoriem
come the Evil in themfelves, that by the ftrong *^''"^»
contrary workings of thefe oppolite Powers (like
the going of two contrary Tides) every Individual
will be ilrongly exercifed, as ii\ a Day of Battle^
and thereby Trembling, and a Motion of Body will
be upon mofl, if not upon all : which, as the Power
of Truth prevails, will from Pangs and Groans, end
with a fweet found of Thankfglvlng and Praife, And The Name '
from this the Name of Quakers^ i. e. TremUers^ was ^^^^^'^^/*"'
firfl Reproachfully cafi: upon us ; which, tho' it h^ fprmV'
none of our choofing, yet in this refpcd wc are
not fiiamed of it ; but have rather reafon to rejoyce
tlierefore, even that we are fenfible of this Power,
that hath often-times laid hold upon our Advcrfa-
ries, and made them yield unto us, and joyn with
us, and confefs to the Truth, before tlvey had any
diitinct or difcurllve Knowledge of owr DoEtrwes'^
fo that fometimes many at one Meeting have been
phus Convinced: and this Power would fometimes
A a 4 alfgi
ret Silence
is no Lavp -,
but fVords
ySo PROPOSITION XL
alfo reach to, and wonderfully work even in little
Children, to the Admiration and Aftonifhment of
many.
§. IX. Many are the blefled Experiences, which I
could relate of this Silence^ and manner of Worflnf^
k'noLa^] yet do I not fo much commend and fpeak oi Silence^
but Words 3s if yjQ }-^3j 3 L^v^ JQ ij- ,-Q fi^^jt- Q|j(- pyaywg or
Preachings or tied our felves thereunto \ not at all :
For as our IVorjlnp condlleth not in the Words^ fo
ntither in Silence ^ as Silence \ but in an holy depen-
dence of the Aiind Hfon God: from which dependence
flence necelTarily follows in the firfb place, until
rvords can be brought forth, which are from God's
Spirit. And God is not wanting to move in his
Children^ to bring forth words of Exhortation or
Prayer, when it is needful ^ fo that of the many
Gatherings and Meetings of fuch as are convinced
of the Truth, there is fcarce any, in whom God
raifeth not up fome or other to minifter to his Bre-
|:hren^ that there are hw Meetings that are altoge-
ther yj/f^/f. For when many are met together in this
one Life and Name, it doth moft naturally and
frequently excite them to pray to, and praife God^
and llir up one another by Mutual Exhortation
and Inflrudions ^ yet we judge it needful, there be
in the firil place fome time of filence ^ during
which, every one may be gathered inward^ to the
Word and Gift of Grace, from which he that mi-
nillreth may receive ftrength to bring forth what
he miniilreth ^ and that they that hear, may have a
fenfe to difcern betwixt the preciom and the vile^ and
not to hurry into theExercife of thefe things,fo foon
as the Bell rings, as other Chriflians do. ^ea, and
we doubt not, but affuredly know, that the Meeting
may be good and refrefhful, tho' from the fitting
down to the riling up thereof, there hath not been
a word as outwardly lj)oken ^ and yet Life may
have been known to abound in each particular,
and an inward growing up therein and thereby \
yea.
yea, fo as words might have been fpoken accepta- ^^
biy, and from the Life : yet there being no abfolute Jce%iy for
neceflity laid upon any fo to do, all might have ^•^'"^^^ tho>
chofen rather cpiietly and /ilemly to poflefs and en- x'/fe/Jt
joy the Lord in themfelves. Which is very fweet f^^w^^-
and comfortable to the Soul, that hath thus learn-
ed to be gathered out of all its own Thoughts and
Workings, to feel the Lord to bring forth both
the Will and the Dced^ which many can declare by
a blelTed Experience. Tho' indeed it cannot but
be hard for the Natural Man to receive or believe
this DoBrine: and therefore it mull be rather by a
lenfible Experience, and by coming to make Proof
of it, than by Arguments, that fuch can be con-
vmced of this things feeing it is not enough to
believe it, if they come not alfo to enjoy and pffefs
it. Yet m Condefcention to, and for the fake of
fuch as may be the more willing to apply them-
felves to the Practice and Experience hereof, that
they found their Undcrllandings convinced of it,
and that it is founded upon Scripture and Reafon ;
I find a freedom of Mind to add fome few Confi-
derations of this kind, for the Confirmation hereof,
belides what is before mentioned of our Experience.
§. X. That to wait n^on God^ and to watch before Tow^itani
hiwj is a Duty incumbent upon all, I fuppofe none ^naM^IH'
will deny ^ and that this alfo is a part of IVorjlnp^ the scrip-
will not be called in queftion: lince there is fcarce^"**"'
any other fo frequently commanded in the Holy
Scriptures^ as may appear from Ffalm 27. 14. &:
37' 7-) 34' Pyov. ^o. 22. Ifai. 30. 18. Hofca 12. 6.
Zach. 3. 8. Mat. 24.42. & 25. 13. & 26, 41. Mark
13.33. &35-37' Lnhe 2i.-^6. ^t^j 1.4. & 20.31. iCor,
16. 13. Col. 4. 2. I Thejf. 5.6. 2 Tim. 4. 5. i Pet, 4.7.
Alfo this Duty is often recommended with very
great and precious Promifes, as Pfalm 25. 3. & 37.9.
^69.6. Ifai.^2.2^, Lam.s.2^^26. They that wait upon
the Lord^flj all renew their JhengthjScc.Jfa.^o.^ i . Now,
how is this waiting upon God, or watching before
him.
3^2
PROPOSITION XI.
hira, but by this filence^ of which we have (poken ?
Which, as it is in it felf a ^reat and j>ri?7cipal Duty ^
fo it necedarily in order both of Nature and Ttme
precedeth all other. But that it may be the bet-
ter and more perfedly underltood, as it is not only
an outward SUence of the Body, but an inward Silence
of the Mind, from all its own Imaginations and
Self-cogitations -^ let it be confidered, according to
Trnth^ and to the Principles and DoBrines heretofore
affirmed and proved, that Man is to be conlldered
in a twofold relped, to wit, in his natural^ mrege-
nerate and fallen State \ and in his fpiritual and renew ^
ed^ Condition : from whence arifeth that diftindtion
of the Natnral and Spiritual Man^ fo much ufed by
the Apoftle, and heretofore fpoken of Alfo thefe
two Births of the Mind, proceed from the two Seeds
m Man refpedively ^ to wit, the good Seed and the
evil : And from the evil Seed doth not only pro-
ceed an manner of grofs and abominable Wicked-
whencc ^^^^ and Profinity ^ but alfo Hypocrilie, and thofe
i*ickednef- W ickedneffes^ which the Scripture calls TpiV/VW ; be-
thaTlre ^^"^^ ^^ is the Serpent working in and by the Natu-
fpirituai. ral Man ia things that are fpiritual^ which having
a fhew and appearance of Good, are fo much the
more hurtful and dangerous, as it is Satan transfor-
med and transforming himfelf into an ylngel of Light,
And therefore doth the Scripture fo preiTingly and
frequently (as we have heretofore had occafwn to ob-
fervc ) fhut out and exclude the Natural Man from
medling with the things of God^ denying his endea-
vours therein ^tho' afted and performed by the rnoft
eminent of his Parts, as of Wifdom and Utterance.
Alfo this fpiritual Wickcdnefs is of two forts,tho'
both one in kind, as proceeding from one Root ^ yet
differing in their Degrees, and in the Subjeds alfo
fometimes. The one is, when as the Natural Man is
medling with, and working in the things of Religion^
doth from his own Conceptions and Divinations af-
firm or propofe wrong and erroneous Notions and
' ' Opinioji^
Opinions of God and things fpiritual, and invent ^^'J^^^^/"//
Supedlitions, Ceremonies, Obfervations and Rites ^,-^ /P;,g>
in Worihip -^ from whence have fprung all the He-
relies and Superflitions, that are among Chrlftians,
The other is, v/hen as the Natural Man, from a
meer Convi^ion of his Underflanding, doth in the
forwardnefs of his own will, and by his own natu-
ral ftrength, without the influence and leading of
God's Spirit, go about either in his Llnderll-anding
to imagine, conceive, or think of the things of God,
or adually to perform them by Preaching or Pray-
ing. The firft is a milTing both in Matter and
Form •, The Second is a retainig of the Form with- J{J^^^^^'^'^'
out the Life and Subflance of Chriftianity^ becaufe xf herein a
Chriftlan Religion confifteth not in a meer Belief of -''«^^'"^-
true Do^rlnesj or a meer Performance of j^^s good
in themfelves ^ or elfe the bare Letter of the Scrip-
ture, tho' fpoken by a Drimkardy or a Devil^ might
be laid to be Spirit and Llfe^ which I judge none
will be fo abfurd, as to affirm : And alfo it would
follow, that where the Form of Godlinefs is, there
the Power is alfo^ which is contrary to the exprefs
words of the Apoflle. For the Form of Godlinefs
cannot be faid to be, where either the Notions and
Opinions believed are erroneous and ungodly, or
the Ads performed evil and wicked ^ for then it
would be the Form of Ungodliaefs, and not of
Godlinefs : But of this further hereafter, when v^c
(hall fpeak particularly of Preaching and Praying,
Now, tho' this laft be not fo bad as the former ^
yet it hath made way for it : For Men having firft de-
parted from the Life and Subftance of true Religion
and WorJInp^ to wit, from the inward Power and
Virtue of the Spirit, fo as therein to Ad, and there-
by to have all their Adions enlivened^ have only re-
tain'd the Form and Shew, ::o wit, the true words and
appearance : and fo ading in their own natural and
imrenewed Wills iu this Form, the Form could not,
but quickly decay, and be vitiated. For the working
■• : aiid
3<^4 P R O P O S I T I O N XI.
and adive fpirit of Man could not contain it felf
within the fimplicity and plainnefs of Truth ^ but
giving way to his own numerous Inventions and
Imaginations, began to vary in the Form, and adapt
it to his own Inventions ^ until by degrees, the
Form of Godlinefs, for the moH part, came to be
loft, as well as the Power. For this kind of Ido-
latry^ whereby Man loveth, idolizeth, and liuggeth
Idolatry his own Conceptions, Inventions, and Produd of
Its'cwncon- .^^^ 9^^^ Braiu, is fo incident unto him, and feated
ceivings. in his fallen Nature ^ that fo long as his natural
fpirit is the firft Author and Ador of him, and is
that, by which he only is guided and moved in
his Worfliip towards God, fo as not firft to wait
for another Guide to dired him ^ he can never
perform the pure Spiritual Worlhip, nor bring
forth any thing, but the fruit of the firft, fallen,
natural and corrupt Root. Wherefore the time
appointed of God being come, wherein by Je-
ff^ Chrift he hath been pleafed to Reftore the
true Sfirltital VForJlnp -^ and the outward Form of
Worjhip^ which Was appointed by God to the Jews ^
^^r^rm^/ 2nd whereof the manner and time of its perfor-
worfliip,6«Mnance was particularly. determined by God him-
■pref/rii'ef ^^^^'> ^ciug come to au end, we find, that Je/ns
by cbrifi. Cljrifl^ the Author of the Chnftlan Religion^ pre-
fcribes no fu Form of IVorJlnp to his Children, un-
^ der the more pure Adminiftration of
the lo^rdl Prayer T\ pre- ^he New Covenant'^ ^ fave that he only
fcribed Form of Prayer, mnd tclls them. That the Wor(lnp noW tO be
therefore of Worfliip, air en r ;• r ■ ■ / J-./ c-.v
hy Chrift to h!schndren. ferjormed IS Spinmal^ and m the Spirit,
I anfwtr •, f/V/?, This can-
not be ftbjcLted by any ^ottofChriJiians^ that I know, bccaufe there are none who life
not other Prayers, or that limit their Worfliip to this. Secondly^ This was commanded
to the Dilcipl&s whilo yet weak, before they had receiv.d the Dil'pcnfation ot" the Goipei -,
rot that they fliould only life it in Praying, but that he might thew them by one Example
how that their Prayers ought tg befhort, and not like the long Prayers of the Pharifees,
And that this was the Ufe of ir, appears by a!! the Prayers, which divers Saints afterwards
made ufe of, whereof the Scripture makes mention : for none made ufe of this, neither re-
peated if, but uftd other words, according as the thing required, and as the Spirit gave
utterance. Thirdly^ That this ought to be fo undcrftood, appears from ^(7m. 8. 2d. of
which afterwards mention (hall be made at greater length, where the Apo(He faith, PTe
knovp not what voejhould pray for as we ought ^ but the Spirit it felf maketh intercejfjon
for Iff, &c. But if this Prayer had been fuch a prelcribed Form of Pra)cr to the Churchy
that had not been true ; neither had they been ignorant, what to pray, nor fliould they
have needed the help of tkc Spirit to teach thcqji.
And
And it's efpecially to be obferved, that in the
whole New Teftament there is no order nor com-
mand givjcn in this thing, but to follow the Reve-
lation of the Spirit, fave only that general, of
Meeting together ^ a thing dearly owned, and dili-
gently pradlifed by us, as fhall hereafter more ap-
pear. True it is, mention is made of the Duties
of Prayings Preaching and Singing ; but what Order ^J",7sFn''«^/a*
or Method fhould be kept in fo doing, or that pre- spiriu °
fently they fhould be fet about fo foon as the Saints
are gathered, there is not one word to be found :
yea, thefe Duties (as fhall afterwards be made ap-
pear) are always annexed to the AfFiflance, Lead-
ings and Motions of God's Spirit. Since then Man
in his Natural State, is thus excluded from ading
or moving in things Spiritml^ how or what way
fhall he exercife this firfl and previous Duty of J^]'^*^'<^/^
Waiting upon Cod^ but by fdence^ and by bringing B,Lt nu
that Natural Part to filencef Which is no other V^^f^rmed^.
ways, but by abitaining from his own Thoughts
and Imaginations, and from all the Self-workings
and Motions of his own Mind, as well in things
materially goody as evil ; that he being filent^ God
mdyfpeak in him^ and t\\Qgpad Seed may arife. This,
tho' hard to the Natural Man, is fo anfwerable to
Reafon, and even Natural Experience in other
things, that it cannot be denied. He that com-
eth to learn of a Mailer, if he exped to hear his
Mafler, and be inflruded by him, muft not conti- iMafitl
nually be fpeaking of the matter to be taught, ^^<^ ^^
and never be quiet ; otherwifc how fhall his Ma- •^^''''''"''
Iter have time to inilrud him ? Yea, tho' the
Scholar were never fo earneft to learn the Science j
yet would the Mafter have reafon to reprove him,
as untoward and indocile ^ if he would always be
medling of himfelf, and ftill fpeaking, and not
wait in filence patiently to hear his Mafler in-
flrudling and teaching him ^ who ought not to
open his Mouth, until by his Mafler he were com-
manded
S66
PROPOSITION XL
Vdnt.
To tVait
in Silence,
manded and allowed fo to do. So alfo, if one
of a Prince werc about to attend a great Prince, he would
and his ser- -j^Q tliought an impertinent and imprudent Ser-
vant, who, while he ought patiently and readily
to wait, that he might anfwer the King when he
fpeaks, and have his Eye upon him, to obferve the
leaft Motions and Inclinations of his Will, and to
do accordingly, would be flill deafening him with
Difcourfe, tho' it were in Praifes of him ; and run-
nmg to and fro, without any particular and imme-
diate Order to do things, that perhaps might be
good in thenifelves, or might have been com-
manded at other times to others : Would the
Kings of the Earth accept of fuch Servants or
Service ? Since then we are commanded to Wait
upon God diligently v and in fo doing it is promifed,
that our Strength flrall be renewed j this Waiting can-
not be performed but by a Silence^ or cejfation of the
Natural Part on our fide : fmce God manifefls
himfelf not to the outward Man or Senfes, fo
much as to the inward, to wit, to the Soul and
Spirit. If the Soul be flill thinking and working
in her own Will, and bufdy exercifed in her own
Imaginations, tho' the matters, as in themfelves,
may be good concerning God ^ yet thereby fhe in-
capacitates her felf from difcerning the ////, fmall
Voice of the Spirit, and fo hurts her felf greatly,
in that fhe negleds her chief Bufinefs of Waiting
upon the Lord : Nothing lefs, than if 1 fhould bufie
my felf, crying out and fpeaking of a Bufinefs,
while in the mean time I negled to hear One,
who is quietly whifpering into my Ear, and in-
forming me in thofe things, which are mofl need-
ful for me to hear and know concerning that Bu-
finefs. And fincc it is the chief Work of a Chri-
ftim to know the natural Will in its own proper
Motions crucified^ that God may both move in the
Ad and in the Will-, the Lord chiefly regards this
profound Subjection and Self-denial. For fome Men
pleafe
The think
ing bufte
Soul ex-
cludes the
Voice of
God.
pleafe themfelves as much, and gratifie their own
fenfual Wills and Humours in high' and curious Spe- spici'ilTi-
chUtions of Religion^ affeding a Name and Reputa- om,
tion that way ^ or becaufe thofe things by Cuftom,
or other ways, are become pleafant and habitual
to them, tho' not a whit more Regenerated, or
inwardly Sandified in their Spirits ^ as others gra-
tifie their Lults in ABions of Senfmlity : and there- senfusi itt*
fore both are alike hurtful to Men, and linful in <^'^'^<*^'<^«*«
the fight of God *, it being nothing but the meer
fruit and effed of Man's natural and unrenewed
Will and Spirit. Yea, fhould one ( as many no
doubt do ) from a fenfe of Sin, and fear of Punifh-
ment, feek to terrifie themfelves from Sin, by
multiplying thoughts of Death, Hell and Judgment,
and by prefenting to their Imaginations the Hap- Thoughts of
pinefs and Joys of Heaven, and alfo by multiplying Heu^toLep
Prayers and other Religious Performances ^ as thefe ^«/ ^'"^ ^''^
things could never deliver him from one Iniqui- ^'^"'^''*'"*
ty, without the fecret and inward Power of God's
Spirit and Grace ^ fo would they fignifie no more,
than the Fig-leaves^ v\rherewith Adam thought to
cover his Nakednefs, And feeing, it is only the
Produd of Man's own natural Will, proceeding
from a Self-love, and feeking to favc himfelf, and
not arifing purely from that Divine Seed of Righte^
oitfnefs^ which is given of God to all for Grace
and Salvation, it is rejeded of God, and no ways
acceptable unto him ^ fince the Natural Man, as
Natural, while he Hands in that State, is with all
Jiis Arts, Parts and Adings, reprobated by him*
This great duty then of waiting upon God, muft
needs be exercifed in Man's denying Self, both ^,'^I^Lf
inwardly and outwardly, in a itill and meer de- ^""
pendance upon God, in abftrading from all the
Workings, Imaginations and Speculations of his
own Mind*, that being emptied as it were of him-
felf, and fo tlironghly crucified to the natural Pro-
duds thereol-^ Ik may be fit to receive the Lord,
v/ho
3(58 PROPOSITION XL
who will have no Co-partner, nor Co-rival of hb
Glory and Power. And Man being thus Hated,
the little Seed of Rightcoiifjiers, which God hath
planted in his Soul, and Chrifl hath purchafed for
him, even the meafure of Grace and Life ( which
is burthened and crucified by Man's natural Thoughts
and Imagirtations ) receives a place to arife, and
Birtb!''^^ becometh a holy Birth, and Geniture inMan'^ and
is that Divine Air^ in and by which Man's Soul
and Spirit comes to be leavened : And by wait-
ing therein, he comes to be accepted in the fight
of God, to ftand in his Prefence, hear his Voice,
and obferve the Motions of his holy Spirit. And
{q Man's place is to wait in this \ and as hereby
there are any objeds prefented to his Mind con-
cerning God, or things relating to Religion, his
Soul may be exercifed \n them without hurt, and
to the great profit both of himfelf and others ;
becaufe thofe things have their rife not from his
own Will, but from God's Spirit. And therefore^
as in the arifings and movings of this, his Mind
is flill to be exerciied in Thinking and Meditating ;
no Quakers ^ ^^^ ^^^ ^^^ more obvious ads of Preaching and
Are againji Praylug I And fo it may hence appear, we are
mnd!''^'"^ not againll Meditation, as fome have fought falfly
to infer from our Dodrine^ but we are againfl
VurT^s ^'^' ^^^^ Thoughts and Imagmatiom of the natural Man,
Thoughts au in his own Will, from which all Errors and He-
w7find ^'^^' ^^fies concerning the Chriftian Religion, in the
whole World, have proceeded. But if it pleafe
God at aaiy time, when one or more are waiting
tipon him, not to prefent fuch objects, as give
them occafion to exercife their Minds in Thoughts
and Imaginations^ but purely to keep them in this
holy Dependence ^ and as tiiey pcrfift therein, to
caufe his fccret Refreflnnent, and the pure In-
comes of his holy Lite, to flow in upon them \
then they have good reafon to be content, becaufe
by this (as we know by good and blefled Expe-
rience )
rience) the Soul is mere flrengthened, renewed,
and confirmed in the Love of God, and armed 7fcj^^c7«/^'^^.
againft the Power of Sin, than any way elfe : This ."hTt?' tL
being a fore-tafte of that real and fenfible Enjoy- ^o/y ufe
ment.of God, which the Saints in Heaven daily "^ ^ *
poflefs 'j which God frequently affords to his Chil-
dren here, for their Comfort/ and Encouragement,
eipecially when they are aflembled together to wait
upon him,
^. XI. For there are Two contrary Towers^ or Spirits i ^'^^^f^^^,
to Wit, the Power and Spnt of this Worlds m wnicn 4a without
the Prince of Darknefs bears rule, and over as many *Jr^^^^^^
as are aded by it, and work from it ^ and the Power lot accept
or Spirit of God^ m which God workcth, and bear- ^''•
eth rule, and over as many as ad in and from it.
So whatever be the things that a Man thinketh of,
or afteth in, however Spiritual or Religious^ as to the
Notion or Form of them, fo long as he aAeth and
moveth in the natural and corrupt Spirit 'and Will ^
and not from, in and by the Power of God, he
Unneth in all, and is riot accepted of God* For
hence both the plowing and praying of the Wicked is prov. 21.4,
fin : as alfb' whatever a Man adls in. and from the
Spirit and Power of God, having his Underftand-
ing and Will influenced and moved by it, whether
it be A(^ions RdigioHs^ Civile or even Natural^ he
is accepted in fo dAing in the fight of God, and
is hleffed in them. From what is faid, it doth ap-Ja* i- 25*^
pear, how frivolous and impertinent their Obje^lion
is, that fay, they wait npon God in praying and preach-
ing *, fince Waiting doth of it felf imply a pafftve De-
pendence^ rather than an AB;ing. And fince it is, ^^ p^^^
and Ihall yet be more fhewn, that Preaching and andFreaS
Praying without the Spirit, is an offending of God, J^5v/"/L^'
not a waiting upon him ^ aad that Praying and ofence t^
Preaching by the Spirit, prc-fuppofes necefTarily a ^''^^
filent waitings for to feel the motions and influence
of the Spirit to lead thereunto ^ and lajlly^ that in
ftveral of thefe places, where Fraying is Gommai:d-
Bl^ ' ed.
370 P R O P O S I T I Q N XL
cd, ^s Mat. 16.^1, Ad[ark IS- 33' Luke 11.^6. iFet,
•4. 7. Watching is fpecially prefixed, as a previous
Preparation thereunto^ fo that we do well and
certainly conclude, that fince Walt'mg and Watchwg
are fo particularly commanded and recommend-
ed, and cannot be truly performed, but in this in-
rvard Silence of the Mind from Men's own Thoughts
and Imaginations ^ this Silence is, and mull necelTa-
riiy be, a fpecial and principal part of God's Wor-
Jhp.
II. §. XII. But Secondly^ The Excellency of this fdent
rfotf fiient rvaiting upon God^ doth appear, in that it isimpofli-
^Deviuln-^ ^Ic for the Enemy^ viz. the Devil^ to counterfeit it,
not com- fo as for any Soul to be deceived or deluded by him
■ierfat. ^^ ^.j^^ Exercifc thereof. Now in all other matters,
he may mix himfelf-in with the natural Mind of
Man, and fo, by transforming himfelf, he may de-
ceive the Soul, by bufying it about things perhaps
innocent in themfelves, while yet he keeps them
from beholding thepz/y^ Light of Chrift-^ and fo from
knowing diftindly his Duty, and doing of it. For
that Envious Spirit of Man's Eternal Happinefs
kuoweth well, how to accommodate himfelf, and
fit his SnareS; for all the feveral Difpofitions and
Inclinations of Men : if he find one not fit to be
engaged w^ith grofs Sins, or Worldly Lufts, but ra-
ther averfe from them, and Religioully inclined,
he can fit himfelf to beguile fuch an one, by fuf-
fering his Thoughts and Imaginations to run upon
Sprit uai matters^ and fo hurry him to work, act,
and meditate in his own Will. For he well
knoweth, that fo long as Se/f bears rule, and the Spi-
rit of God is not the principal and chief Ador, Man
is not put out of his reach : fo therefore he can ac-
^rl'^runt' ^^^^"^P^^^y ^^""^ ^'^'^X/^ ^^ ^^^^' u4ltar^ the Treacher to the
^Tudy^can- P^dpity thc Zealot to liis Prayers^ yea, the Don:or and
vet jhutthe Profejfor of Divinity to his 5r/^i^' ^ and there he can
Drill m, chearfully fulTcr him to labour and work among his
Books, yea, and help him to find out and iuve/it fub-
tile
tile Diftiiiftrons and Quiddities, by which both his
Mind, and others through him, may be kept from
heeding God's Light in the Confcience^ and waiting
upon him. There is not any Exercife whatfoever,
wherein he cannot enter, and have a chief place,
fo as the Soul many times cannot difcern it, ex-
cept in this alone : for he can only work in and
by the Natural Man, and his Faculties, by fecretly ^
ading upon his Imaginations and Defires, &c. and
therefore, when he (to wit, the Natural Man) is
lilent, there he muft alfo lland. And therefore
when the Soul comes to this Silence^ and as it were,
is brought to nothingnefs, as to her own work-
ings, then the Devil is fliut out ^ for the ^wre Pre-
fsnce of God^ and jln-aing of his Light he cannot
abide, becaufe fb long as a Man is thinking and
meditating as of himfelf, he cannot be fure, but
the Devil is influencing him therein ^ but when he
comes wholly to be filent, as th^ ptrc Light oi God
fiiines in upon him, then he is fure that the Devil
is fhut out ^ for beyond the Imaginations he can-
not go, which we often find by lenfiblc Experi-
ence. For he that of Old is faid to have come to
the gather ir/g togetlnr of the Children of Godj is not
wanting to come to our Affcmblies. And indeed
he can well enter and work in a Meeting, that's
filent only as to words, either by keeping the
Minds in various Thoughts and Imaginations, or by
ftupifying them, fo as to overwhelm them with a
fpirit of heavinefs and ilothfulnefs : but when wx
r<:tire out of all, and are turned in, both by be-
ing diligem and watchful upon the one hand, and alfo
filent and retired out of all our Thoughts upon the
other ^ as we a])ide in this fure place, we feel our
felves out of his reach. Yea, oftentimes the Power
and Glo-ry of God will break forth and appear, juft
as the bright Sun through many Clouds and Mifls,
to the difpelling of that Power of Darknefs ^ which
will alio be fenlibly fek, feeking* to cloud and
B b 2 darken
372 PROPOSITION XL
darken the Mind, and wholly to keep it from purely
waithig upon God.
III. §. Xill. Thirdly ', The Excellency of this Worflji^
Jhi\TZ'e ^^^^^^ appear, in that it can neither be Hopped,
oZ^Unlt nor internipced by the Malice of Men or Devils,
fn^lm^ted ^^ ^^^ Others can. Now interruptions and ftop-
byMlTor pings of Worfhip may be underflood in a two-
3eviu. fold refped, either as we are hindered from Meet-
ing^ as being outwardly by Violence feparated one
from another; or when permitted to Meet
together^ as we are interrupted by the Tumult,
Noife and Confufion, which fuch as are Malici-
ous may ufe, to molefl or diflract us. Now in
both thefe refpects, this Worjhlp doth greatly over-
pafs all others : For how far fo ever People be
feparate or hindered from coming together, yet as
every one is inwardly gathered to the meafure of
Life in himfelf, there is a fecret Unity and Fellow-
fliip enjoyed, which the Devil and all his Inflru-
ments can never break or hinder. But fecondly •,
It doth as well appear, as to thofe Molellations
which occur, when we are- met together, what
advantage this rrtie and fpiritttal Worjlnp gives us
beyond all others ; feeing in delpight of a Tbou-
fand Interruptions and Abufes, one of which were
fuflicient to have flopped all other forts of Chri-
ftiansy we have been able, through the Nature of
this Worjlnp^ to keep it uninterrupted as to God \ and
alfo, at the fame time, to (hew forth an Example
of our Chriftian Patience towards all, even often-
times to the reaching and convincing of our Op-
pofers. For there is no fort of Worfliip ufed by
others, which can fubfift ( tho' they be permitted
so meet) unlefs they be either Authorized and
Proteded by the M;agiflrate, or defend themfelves
with the Arm of Flefh : But we at the fame time
exercife VVoflliip towards God, and alfo patient-
ly bear the Reproaches and Ignominies, which
Chrifi profhefad ftiould bc fo incident and frequent
to
fl)f MlOjCbtP^ 373
to Chriftians. For how can the Papifis fay their
Mafs^ if there be any there to diflurb and inter- ^^^ ^^^,
rupt them? Do but take away the A/^/j'^o*?^, the nii^ of the
Chalicey the Hofi, or the Prieft^s Garments', yea, do i;^;/^^^^^^^^
but fpill the Water, or the Wine, or blow out the
Candles (a thing quickly done) and the whole bu-
finefs is marred, and no Sacrifice can be offered.
Take from the Luther ansy or Efifcopalians, their Li- The vrotc-
ttirgy, or Common-Prayer-Book, and no fervice can ,^.J"^'/j'/
be faid. Remove from the Calvinifts, Arminians, Anahsiptias,
Socinians^ Independents, or Anabaptifts, the Pulpit, the
Bible, and the Honr-Glafs -, or make but fuch a noife,
as the Voice of the Preacher cannot be heard ; or ^
diflurb him but fo, before he come -, or ftrip him
of his Bible or his Books, and he muft be dumb :
for they all think it an Herefie to wait to fpeak
as the Spirit of God giveth utterance -, and thus eafily
their whole Worihip may be marred. But when
^People meet together, and their Worfhip conllfl-
eth not in fuch outward Ads, and they depend
not upon any ones ipeaking ; but meerly fit down
to wait upon God, and to be gathered out of all
Vifibles, and to feel the Lord in Spirit*, none of
thefe things can hinder them, of which we may
fay of a Truth, We are fenfihle Witnejfes, For when
the Magiftrates, ftin'ed up by the Malice and Envy
of our Oppofers, have ufed all means poflible (and
yet in. vain) to deter us from meeting together, and
that openly and publickly in our own hired Houfes,
for that purpofe*, both Death, Banifhments, Im- r^^-^"f^^-
prifonments. Finings, Beatings, Whippings, and '(^akfrs%
other fuch Devilifh Inventions, have proved in- thdr Reit-
effedual to terrifie us from our holy AJfemblies, tgu ^''''
And we having, I fay, thus often- times purchafed
our Liberty to meet, by deep Suferings -, our Op-
^ pofers have then taken another way, by turning
in upon us the worfl and wickedcfl People, yea,
the very Off'-fcourings of Men, who by all man-
ner of inhumane, beaflly and bruitijlj Behaviour, have
B b 3 ^ foughc
:.74 PROPOSITION XL
Ibughc CO provoke ns, weary us, and molell iis:^
buL in vain. It would be almoil incredible to de-
clare, and indeed a fhajue, that among Men pre-
tending to be Chrifiians^ it lliould be mentioned,
what things of this kind Men's Eyes have fecn,
and I my lelf, with others, have Ihared of in Suf-
fering! There they have often beaten us, and caft
water and dirt upon us ^ there they have danced,
leaped, fung, and fpoken all manner of profane and
ungodly words ^ ofrcred Violence, and fhamful Be-
liavioi^r, to grave VV^omen and Virgins ^ jeered,
mocked and fcoffed, asking us, If the Spirit wa^ not
yet come f And much more, which were tedious
here to relate : and all this while we have been
jcrioufly and filently facing together, and waiting
upon the Lord. So that by thefe things our inward
and fpiritual Fellowlbip with God, and one wich
another,in the ptre Life of Right eouf 7efs ^haih not been
hindered. But on the contrary, the Lord know-
ing our Sufferings and Reproaches for his Teifi-
mony's fake, bach can fed his Power and Glory
more to abound among us, and hath mightily re-
frefhed us by the fenfe of his Love, which hath
filled our Souls ^ and ib much the rather, as we
found our felves gathered into the Name of the
Frov. 18.10. Lord J which is the firong Tower of the Righteous j
whereby we felt our felves Iheltered from re-
ceiving any inward hurt through their Malice:
and alio that he had delivered us from that vain
Name and Profeffion of Chriftiamty^ under which
our Oppofers were not afhamed to bring forth
thofe bitter and cur fed Fruits. Yea, fometimes in
the midll of this Tumult and Oppofition, God
would PowerfiiUy move fome or other of us by his
Spirit, both to teflifie of that joy, which not-
withflanding their Malice we enjoyed, and power-
fully to declare, in the Evidence and Demonftra-
tion of the Spirit, againft their Folly and Wichd-
m[s\ fo as the Power of Truth hath brought them
10
C'f <L(llO|(l)ip, 375
to fonie meaiure of QiiietnefsandStilnefs,andftop'd
the impetuous Streams of their Fnyy ^ni\ Madnefs \ '^^^^^^ of
that as even of Old Mofes by his Rod divided x,\\Q DMe'^i^
Waves of the Red Sea, that the Ifraelites might pafs ^ ^^^^ ' t^^o'
fo God hath thus by his 5/7/nrmade a way for us in ^f,'"f ths
the midit of this R-^g'mg IVkkednefs^ peaceably to spint ma-
enjoy and pofTcls hinV, and accompliOi our IVorjhlp'^^^^ ^'^■^^
to him : So that fometimesuponfuch occalions feve-
ral of our Opp.jfers and Imerrufters liave hereby been
convinced of the Truths and gathered from being
PerfecHtors to I)e Siyfcrers with us. And let it not be
forgotten, but let it be infcribed and abide for a
conilant Remembrance of the thing, that in thefe ^^at Brw
Beaflly and Bruitifh Pranks, ufed to molefl: us in ^f^ J/,t«l
our Spiritual Mect'wgs^ none have been more bufie, mit that
than the Toimg Students of the Vmverfules^ who were Ji57ciergy''{
learning Philofiphyand Divinity ( io call'd ) and many
of them preparing themfelves for the Miniflry,
Should we commit to Writing all the Abominations
committed in this refped by the young Fry of the
Clergy^ it would make no fmall Volume^ as the
Churches of ChriJ}^ gathered into his Pure Worfnip
in. Oxford and Cambridge in E?7gland-, and Edinburgh
and Aberdeen in Scotland^ where tliQ Vnlverjities are,
can weil bear Witnefs.
§. XIV. Moreover, in this we know, that we How ih>
are partakers of the Nevo Covenant^ Difpenfation^ and Jj^j^N^o'.-
Difclples of Chrlft indeed, fliaring with him in thaty;7/> doc^^
Spiritual PForf!}lp. which is performed in the Spirit ^^^'^, ^"^
and mTruth'^ becauie as he was, fo are we m this
World. For the 0/^ G>i/^/Mr.'^-H'Wy/;/p had an out-
ward Glory ^ Temple J and Ceremonies^ and was full
of outward Splendor and Majefly^ having an out-
ward Tabernacle and Ahar^ beautiiied with Gold^
Silver^ and Precious Stones ^ and their Sacrifices were
tied to an outward, j)articular Place, even the out-
ward Moimt Sinn \ and thole that Prayed, behoved
to Pray with their Face^ towards that outward Tem-
ple : And therefore all this behoved to be protected
by an outward Arm. Nor could the "fevos peace-
B b 4 " ably
_^l6_ PROPOSITION XL
ably have enjoyed it^ but when they were fecured
from the Fiolence of their outward Enemies : and
therefore when at any time their Enemies prevailed
over them, their Glory was darkned, and their 5^-
crifices flopped \ and the Face of their IVorjJnp mar-
red : Hence they Complain, Lament, and Bewail
the deftroying of the Temple^ as a lofs irreparable.
But JefHs Chrift^ the Author and Inflituter of the
New Covemnt'lVorjhip^ teftifies, that God is neither
The New to be IVorJlnpped in this, nor that place^ but in the Spi-
^fTorMp' is '^i^ and in Truth: and forafmuch as his Kingdom is
jnvpard. not of thls Worldj neitlier doth his IVorJhlp conlift in it,
j^hn 18.3^. ^^ ^^^^ ^jj.j^^^ ^1^^ Wifdom^ Glory^ Riches or Splendor
of this World, to Beautifie or Adorn it^ nor yet
the outward Fower or Arm of Flejh to maintain, up-
hold, or proted it^ but it is' and may be performed
by thofc that 21'Q SpiritHally minded^ notwithftanding
all Oppojition^ Violence^ and Malice of Men \ becaufe it
being purely Spiritual^ it is out of the reach of Natu-
ral Men to interrupt or molell it. Even as Jefas Chrifl
the Author thereof, did enjoy and poflefshis Spiritual
Kingdayn^ while Oppreffed, Perfecuted, and Rejeded.
ofMen^and as in defpiteof the Malice and Rage of
the Devil^ he [polled Principalities and Powers^ triumphing
Co!. 2. m. ^'^^^ them^ and through Death defiroyed himy that had
. * ' the Power of Deaths that is^ the Devil '^ foalfoallhis
Followers both can and do WorjljipXum^ not on-
ly without theArmof Fkih to protect them, but
even when OpprefTed. For their Worjlnp being Spl-
c m imr-'''^^^^^^^ ^^ ^y the Power of the Spirit dcfejided and
jhips cannot ma'mtain^d'^ but ijuch Worjhips as arc Carnal^ and
ftand with- confiH in Carnal and Omward Ceremonies and Obfer-
7f FiejhJ'^ vations^ need a Carnal and Outward Arm to pro-
ted and defend them, elfe tiiey cannot (land and
fubfifl. And therefore it appears, that the fcveral
Worjlnps of our Oppofers^ both Papifts and Protejiams^
are of this kind, and not the true Spiritual and New
Covenant'lVorJljip of Chrijl '^ bccaufc, as hath been
oblcrvcd, they cannot Itaad without the Protedi-
QL or Countenance of the outward M^glflrate^ nei-
ther
g)f daiOlttlip. 377
ther can be performed, if there be the leaft Op-
pofition : For they are not in the patience of Jefpu^
to Serve and Worfhip him with SHJferwgs^ Igmmi^
mesj Calumnies^ and Refroaches. And from hence
have fprung all thofe Wars^ Fightings^ and Blood-fljed
among Chrifliansj while each by the Arm of Flefh en-
deavour'd to defend and proted their own Way and
Worjhip : And from this alfb fprung up that Mon-
flrous Opinion of Perfecutlon j of which we fhall
ipeak more at length hereafter.
§. XV. But Fourthly : The Nature of this Wor- jy^
fhip, which is performed by the Operation of the rrue wor-
Spirit^ the Natural Man being filent, doth appear ^'^i". .^Jj:
from thefe words of Chrift, Johri ^-iSj 24. Bm the "by^chrift,
hour Cometh^ and novo is^ when the true Worjlnppers
pall Worfhip the Father in Spirit and in Truth : For the
Father feeketh fetch to Worjhip him, God is a Spirit^ and
they that Worjhip him^ miifi Worjinp him in Spirit and
in Truth, This Teftimony is the more Ipecially to
beobferved, for that it is both the^r/, chiefejl^^ and
moft ample Tejlimonyj which Chriji gives us of his
Chrijl-ian Worjinp^ as different and contra-diftinguifh-
ed from that under the Law, For Firfl, he Ihew-
eth that the feafon is now come, wherein the Wor^
jhip muft be in Spirit and in Truth ^ for the Father feek-
ethfuch to Worjhip him : So then it is no more a Wor-
fhip confifling in outward Obfervations, to be per-
formed by Man at fet Times or Opportunities^ which
he can do in his own Will, and by his own Natu-
ral Strength i for elfe it would not differ in Mat-
ter, but only in fome Circumflances, from that un-
der the Law, Next, as for a Reafon of this Wor- The it^^ifon
jhip^ we need not to give any other, and indeed none 9j;'^ ^^^^^
can givea better than that which C^r//? giveth,which ftTpln^^I
I think fhould be fufficient to fatisfie every Chrifiia-n^ "^'f-
to wit, GOD is a SPIRIT^ and they that Worjhip
him^ mujl Worjhip him in Spirit and in Truth, As this
ought to be received, becaufe it is the Words of
Chriji j fo alfo it is founded upon fo clear a Demon-
i ftration
378 PROPOSITION XL
monftration of Reafoiijasfufficiently evidenceth its
Ferity. For Chrifl excellently argues from the
Analogy that ought to be betwixt the ObjeB^ and.
the Worjlnp directed thereunto :
God is a Spirit ^
A^§* Therefore he mnfi he worjhipped m Spirit.
This is fo certain, that it can fuffer no Contra-
didion; yea, and this Analogy is fo neceflary to
be minded, that under the Law^ when God inlti-
tuced and appointed that Ceremonial Worfhip to
the Jews^ bccaufe that Worfhip was Outward, that
there might be an Analogy ^ he faw it neceflary to
Condefcend to them as in a fpecial manner, to dwell
betwixt the Chernhlms within the Tabernacle^ and
afterwards to make the Temple of Jernfalem in a
fort his habitation, and caufe fomething of an om-
ward Glory and Majefty to appear, by caufing Fire
from Heaven to confume the Sacrifices^ and filling
The Glory of xhQ Temple v^\t\\ z Cloud ', Through and by which
Temp/T''^ Mediums, Vifible to the outward Eye, he mani-
fefled himfelf proportionably to that Outward
Worfhip, which he had Commanded them to per-
form. So now under the New Covermnt, he feeing
meet in his Heavenly Wifdom to lead his Children
in a Path more Heavenly and Spiritnal, and in a Way
both more eafie and familiar^ and alfo pnrpollng to
difappoint Carnal and Outward Obfervations^ that his
may have an Eye more to an inward Glory and King-
dom^ than to an outward^ he hath given us for an
Example hereof, the Appearance of his Beloved
Son, the Lord Jefus Chrill, who (inflead that Mofes
m ^rom delivered the Jfraelites out of their outward Bondage^
Outward, 0 and by outwardly Deftroying their Enemies ) hath
S/iL'''^'"delivered .and doth deliver us by Suffering, and
frominward Dyiug by the Haiids of his Enemies *, thereby Tri-
siavery. ^^pi-fj^g ovcr thc Devil^ and his, and our inward
Enemies^ and delivering us therefrom. He hatk
alfo inflituted pn /^w^r,^ and Spirit u d Worfijip : fo
that God now tieth not his PeoJ^le to the Temple of
Jenifalcm
Cf mmWV* 379
Jemfalem^ lior yet unto outward Ceremonies and
Ohfervations \ but taketh the Heart of every
'Chrifllan for a Te-wp/e to dwell in^ and there im-
mediately appeareth, and giveth him diredions
how to ferve him in any outward Ads. Since,
as Chrilt argueth, God is a Spiritj he will now be
worihipped in the Spirit, where he reveals him-
felf, and dwelleth with the contrite in heart. Now,
hnce it is the Heart of Man that now is become
the Temple of God^ in which he will be worfhip-
ped, and no more in particular outward Temples,
(fince as blefTed Stephen faid, out of the Prophet,
to the Profefling "fews of Old, Ihe Mofi High dwel-
leth not in Temples made with hands ) as before the
Glory of the Lord defcended to fill the outward
Temple, it behoved to be purified and cleanfed,
and all polluted ftuff removed out of it j yea, and
the place for the Tabernacle was overlaid with
Gold, the moH: precious, clean, and cleareft of
Metals : So alfo before God be v/orfliipped in
the inward Temple of the Heart, it mull alfo be
purged of its own Filth, and all its own Thoughts
and Imaginations, that fo it may be fit to receive
the Spirit of God, and to be acled by it. And
doth not this diredly lead us to that inward Si-
lence^ of which we have fpoken, and exadly point-
ed out? And further, This Worfhip muft be in
Truth ^ intimating, that this Spiritual Worfliip,
thus aded, is only and properly a true Wonlup ^
as being that which, for the Reafons above ob-
ferved, caimot be counterfeited by the Enemy, nor
yet performed by the Hypocrite.
§. XVI. And tho' this Worjhlp be indeed very
different from the divers ellablifhed invented Wor-
fhips among Chrlflians^ and therefore may feem
flrange to many ^ yet hatii it been tellified of^
commended and pradifed, by the molt Pious of all
forts, in all Ages, as by many evident Teltimonies
might be proved. So that from the profefling
and
38o PROPOSITION XL
and pradiling thereof, the Name of Myfikks hath
arifen, as of a certain Sed, generally commended
^^Jf^My-by all ; whofe Writings are Kill both of the Expla-
fticks tf«w«g nation and of the Commendation of this fort of
ffe^/rlnwa^d Wovflji]^ ^ wherc they plentifully aflert this inward
ixercUe, Introverfion and Ahfir action of the Mlnd^ as they call
^sanaa -^.^ yj;^^ ^^ Images and Thoughts^ and the Trayer of
Printed An. the Will : Yea, they look upon this, as the heighth
^*^'<^57.of chrtfiian TerfeEiion'^ fo that fome of them, tho*
profefled Pafifls^ do not doubt to affirm, That fnch
AS have attained.' this method of Wor^oi^^ or are aim"
ing at itj (as in a Book, called Sanda Sofhia^ put
out by the Englijh BenediBinesy Printed at Dowayy
5^^ ?"?^'^ Anno, 1557. Traft. r. Sed. 2. cap. 5.) need noty nor
Tefiimony ottght to tronhk or bufie themfelves with frequent and nn*
for the Sfri' neceffary ConfefUons. with exerciflnf Corporal Labours and
ritual tVor- a n. • - i r r rr i rr t ^ -n i
/hip^againfi yi^jtentteSy the Hjmg 0] yocal yomntary Frayersy the
their Maffes hearing of a number of MaJfeSy or fet DevotionSy or
iitiJai. ^' Exercifes to Saimsy or Prayers for the Deady or ha^
ving folicitous and difira^ing Cares to gain hdulgencesy
by going to fuch and fuch Churchesy or adjoining ones
felf to ConfraternitieSy or int angling ones felf with Vows
snd Promifes ; becaufe fuch kind of things hinder the
Soul from obferving the Operations of the Divine Spirit
in ity and from having liberty to follow the Spirit y whi^
ther it weuld draw her. And yet who knows not, but
that in fuch kind of Obfervations the very Sub-
ftance of the Popijh Religion confifteth ? Yet never-
thelefs, it appears by this, and many other paf-
fages, which out of their Myfiick Writers might be
mentioned, how they look upon this Worjhipy as
excelling all other *, and that fuch as arrived here-
unto, had no abfolute need of the others : Yea,
( fee the Life of Balthazar AlvareSy in the lame
Sancia Sothiay Trad. 3. Sed. i. cap. 7.) fuch as
tailed or this, quickly confefTed, that the other
Forms and Ceremonies of Worjhip were ufelefs as to
them y neither did they perform them, as things
jaecelTary, but mecrly for Order or Examples fake.
And
And therefore, tho' fome of them were fb over-
clouded with the common Darknefs of their Pro-
i fcflion, yet could they affirm, that this Spirit nat
I Worflnp was ftill to be retained and Ibught for^
I tho' there be a neceflity of omitting their out-
j ward Ceremonies. Hence Bertiard^ as in many
other places, fo in his Epifile to one William^ Abbot fenLg %7
of the lame Order, faith. Take heed to the Ride <?/ spirit ^twe
God ^ the Kingdom of Cod is within yoit : And after- deS, ^"
wards, faying, That their outward Orders and
Rules fhould be obferved, he adds^ But otherwife
when it fliall happen^ that one of thefe two mnfl be
omitted^ in ftch a cafe^ thefe are much rather to be
omitted^ than thofe former : For by how much the Spirit
is more excellent and noble than the Body^ by fo much
are Spiritual Exercifes more profitable than Corporal,
Is not that then the belt of Worlliips, which the
bell of Men in all Ages, and of all Seds, have com-
mended, and which is moft fuitable to the Doftrine
of Chrift ? 1 fay. Is not that Worfhip to be fol-
lowed and performed ? And fo much the rather,
as God hath raifed a People to teltifie for it,
and preach it, to their great Refrefhment and
Strengthening, in the very face of the World,
and notwithlfanding much oppofition ^ who do not, ^^^^^ ^^ ^
as thefe Myflich^ make of it a My Iter y only to be akkidJ'
! attained by a few Men or Women in a Cloylter-, ^"^"^"^^ '^^
or, as their miflake was, after wearying themfelves ^ c/o^Z/*
i with many outward Ceremonies and Ohfervations^ as
if it were the confequence of fuch a labour : But
j who in the free Love of God (who refpcdls not
1 Perfons, and was near to hear and reveal himfelf,
f| as well to CorndiHs^ a Centurion and a Roman, as
^ to Simeon and Anna ^ and who difcovered his Glo-
^j ry to Mary^ a poor Handmaid, and to the poor
i Shepherds^ rather than to the High Priefls and de--
voHt Profelytes among the Jews ) in and according
to his free Love^ finding that God is revealing and
cftablilhing this Worfhip, and making many poor
Trader-
382 PROPOSITION XL
Tradcfmen, yea, young Boys and Girles, Witnefles
of it, do in treat and befeech all, to lay afide their
own Will-vvorfliips, and voluntary A^s, 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 jf^tre Spirit of God to move and ftir in them ;
that they may come to pradice this acceptable
Worfhip, which is in Spirit and in Truth, But againil
this Worfhip they Objed^
Objecl.i §• XVII. Firil, It [e ems to he an unprofitable Exer-
cife^ for a Man to be doing or thinking nothing j and
that one might be much better imployed^ either in medi-
tating upon fome good Subject ^ or otherwife praying to^ or
praifing God.
r ^ lanfwer^ That is not unprofitable, which is of
-^^{A^- abfolute neceflity, before any other Duty can be
acceptably performed, as we have (hewn this Wait-
ing to be. Moreover, thofe have but a carnal and
grofs Apprehenfion of God, and of the things of his
Kingdom, that imagine, that Men plealc him by
their own Workings and Aclings : Wheieas, as
hath been fhewn, the firfi; flep for a Man to fear
God, is to ceafe from his own Tnoughts and luia-
tra.n^,i7. ginations, and fufFer God's Spirit to work in him.
Iff muf} For we muil ceafe to d9 evii^ ere we learn to do well-^
ctafe to do ^^^ j.|^J5 mcdliug in things IpirituaL by Man's ow^n
learn to do flatural Underltandmg, is one oi the greatelfc and
^^^* mofl dangerous Evils that Man is incident to^ be-
ing that which occafioned our firfl Parents fall, to
wit, a forwardnefs to delire to know things, and •
a medling with them, both without and contrary
to the Lord's Command.
Objefl.i Secondly^ Some objed. If your Worflnp meerly con-
fifl in inwardly retiring to the Lord^ and feeling of his
t^nd* places ^P'^^^ ^'^^f^ ^^ J^^-i ^^'^^ ^'^^^^ ^^ ^^ outnwrd ylt'ts ai ye
for Meet- are led by it ^ what need ye have pitblick Meetings at
"'^^* fet times and places^ fmce every o;te may e-njoy this at
home ? Or fljoald not every on^ jfay M homc^ until they
be
Cf ^ojlftip* 383
be mrticnlarly moved to go to fuch a Place at fuch a
Time '-) fince to meet at fet Times and Places^ feems to
he an outward Ohfervation and Ceremony^ contrary to
1x>h^,r ye at other times ajjert f ^
I ^nfwer firlt : To jneet at fet Times and Places, ^^J^-
is not any ReUgiom JtB^ or part of PVorJhip in it felf ^ rHbUck
but only an ontward Conveniency^ necellary for Our ^f "^i
feeing one another, fo long as we are clothed with ^anlitiRea-
this outward Tabernacle : and therefore our Meeting /*» ^if^^*'
at fet Times and Places is not a part of our Wor^-
jljif^ but a preparatory Accommodation of our out-
ward Man, in order to a publick vilible IVorJhip-^ fince
we fet not about the vifible Afts oiWorjhip^ when we
Meet together,until wcbe led thereunto by t\{t Spirit
of God. Secondly : God hath ^cqr meet, fo long as his
Children are in this Worlds to make ufeof the outward
Senfes, not only as a means to convey Spiritnal Life^ as
by /peaking^ prayings praijing^ &c. which cannot be done
to mutual Edification, but when we hear and fee
oiie another ; but alfo for to entertain an outward,
vifible Teftimony for his Name in the World : He
caufeth the Inward Life ( which is alfo many times
not conveyed by the outward Senfes ) the more to
abound, when his Children Allemble themfelves
diligently together to wait upon him *, that a6 Iron Pro- 27. ^^
fimrpeneth Iron^ fo the feeing of the Face one of ^^'
another, when both are inwardly gathered unto
the Life^ givetli occafion for the Life fecretly to
rife, and pafs from Veffd to f^ejfel. And as many
Candles ligfited and put in one Place do greatly
augment the Light ^ and make it more to fhine
forth '^ fo when^ many are gathered together into
the fame Life^ there is more of the Glory of God,
and his Power appears, to the Refrelhment of each
Individual ^ for that he partakes not only of the
Light andL//^ raifcd in himfelf, but in all therefb.
And therefore Chrift hath particularly promifed a
Blefling to fuch, as Aflcmble together in his Name^
feeing he will be in the midft of thcm^ Matth. 18-
20.
384 P RO P Q S I T I O N XI.
20. And the Author to the Hebrews doth precifely
prohibit the negled of this Duty, as being of very
dangerous and dreadful Confequence, in thefe
words ^ Heb. i o. 24. jind let m confider one another^
to provoke unto love^ and to good works'^ not forfahng
Membiina ^^^^ Ajfembling of our felves together^ as the manner of
ofour pelves fome is \ — For if we fin wilfully^ after that we have
'fLguaed.' rf c-^/V^^ the knowledge of the Trnthj there remaineth
no more Sacrifice for fins. And therefore the Lord
hath fhewn, that he hath a particular refpeft to
fuch, as thus AfTemble themfelves together, becaufe
that thereby a publick Teftimony for him is up-
held in the Earth, and his Name is thereby Glo-
rified ^ and therefore fuch as are right in their 5p/-
ritsy are naturally drawn to keep the Meetings of
Cod's People, and never want a Spiritual influence to
lead them thereunto : And if any do it in a meer
cuftomary way, they will no doubt fuffer Condem-
nation for it. Yet cannot the appointing of Places
and Times be accounted a Ceremmy and Obfervation,
done in man's IVili, in the Worjhip of God ^ feeing
none can fay that it is an u^B of IVorjhipj but only
a meer prefenting of our Perfons in order to it, as
is above-faid. Which that it was pradifed by the
Primitive Church and Saints^ all our Adverfaries do
acknowledge.
Objeft.3 L^ftly-^ fome objeft ^ That this manner of Worjhip in
Silence, is not to be found in all the Scripturd
jinfw. ^ Anfwer\ Wemakenot Silence to be the folc
In Waiting matter of our Worjhip ; fince as I have above-faid,
{?»/ Gw?'" ^^^^^ ^^^ ^^^y Meetings, which are feldom (if ever)
dance, ^^si- altogether filent -, fome or other are flill moved
''^""^'f'^P'QithQV to Preach, Pray, or Praife : and fo in this,
^ ' our Meetings cannot be but like the Meetings of the'
Primitive Churches recorded in Scripture, lince our
Adverfaries confels, that they did Preach and Pray
by the Spirit. And then what Abfurdity is it to
fuppofe, that at fome times the Spirit did not move
them to thefe outward A^s^ and that then they
were
were filent ? fince we may well ccnclude, they did
not fpeak, until they were moved ^ and fo no
doubt had fometimes lilence, ^tJ. 2. i . before the
Spirit came upon them, it is faid, — They were all
with one accord in one place : and then it is faid. The
spirit fnddenly came upon them '^ but no mention is
made of any one f]^eaking at thdt time^ and I
would willingly know, what ytb/ardity ouv Adver-
[dries can infer, fliould we conclude, they were a
while filent ?
But if it be urged, Tliat a whole Silent Meeting i^^.
cdmiot he foimd in Scripture,
lAnfiver : Suppojing fuch idling v/ere riot re- ji^r^^
corded, it will not therefore follow, that it is not
Lawful*, feeing it naturally foljoweth from other Client Meet ^
Scripture-Precepts^ as we have proved this doth, ingsdrrprc/-
f or feeing the Scriptnre commands to meet toge- Icvip^ture^
ther, and when met, the Scripture prohibits Pray- Reafjn,
ers or Preachings^ but as the Spirit movcth thereunto :
If People meet together, and the Spirit move not to
fuch A(as, it will neceflariiy follow, that they mull
be fdent. But farther,there miglic have been many
fuch things among the Saints of 0/^,tho' not recorded
in Scripture j and yet we have enough in Scripture^
fignifying, that fitch things were. For Job fat lilenc
Seven Days with his Friends together ^ Here was a long
Silent Meeting : See alio Ez.ra 9. 4. and Ez.ekiel
14. I. and 20. I. Thus having Ihewn the E}t-
cellency of this WorJJjip^ proving it from Scripture
and Reafon^ and anfwered the Objedions, which
are commonly made againll it^ which, tho' it may
fuffice to the Explanation and Proof of our Pro-
pofition ^ yet I iliall add fomething more particu-
larly of Pr^^jck'w^, Prayings and 5//;^/^7^, ancifo pro-
ceed to the following Proposition.
§. XVIIl. Preachings as it's ufed both among \.
Papifis and Protejlants^ isforonc Man to take fome ^^'^^'^^
Place or Vcrfe of Scripture, and thcvcon Speak for l7tf1hf ''
an Hour or Two, what he harh Studied and Kre- i''oreffa/;r.»
C c meditated '
'385 PR"aPOSITIQN XL
meditated in "his Giofet, and gathered together
Taif^'bonr ^^"^ ^^^ ^^^'^ Inventions, or from the Writings
or tm. and Obfervations of others •, and then having got
it by Heart, (as a School-boy doth his Lepn) he
brings it forth, and repeats it before the People.
And how much the fertiler and llronger a Man's
l/ivemiorih^ and the more Induftrious and Laborious
he is in Colleding fuch Obfervatio?7s^ and can utter
thcni with the Excellency of Sfeech and Humane Elo^
quence^ fo much the more is he accounted an Able
and Excellent Preacher.
Tr^/^pteach- To this we Oppofe, that when the Saints are met
\v.g by the together, and every one gathered to the Gift and
^'"^* Grace of God in themfelves, he that Miniftreth,
being aded thereunto by the arifing of the Grace
in himfelf, ought to fpeak forth what the Spirit of
God furnifheth him with ^ not minding the Eloquence
and Wifdom of Wordsj but the Demon ftration of
the Spirit andofPoir^r: and that either in the Inter-
preting feme part of Scripture^ in cafe the Spirit,
which is the good Remembrancer, lead him fo to
do^ or otherwile Words of Exhortation^ Advice^
Reproofy and hifiru^ion-y or thefenfe offome 5p/n>/M/
Experiences: all which will flill be agreeable to
the Scripture^ tlio' perhaps not relative to, nor found-
ed upon any particular Chapter or Ferfej as a TeA-t.
Now let us Examine and Confider, which of thefe
two forts of Preaching is mofb agreeable to the
Precepts and FraUice of Chrifi and his JlpoJHeSj and
the Frimiti've Churchy recorded in Scripture ? For
Firfi^ as to their Fr caching upon a Text^ if it were not
meerly Cuflomary or Premeditated, but done by the
immediate motion of the Spirit^ we Ihould not blame
it '^ but to do it as they do, there is neither Frecept
nor Fra^ice^thztewevl could obferve in thtNewTe-
ftamentj as a part of the Infiituted Worlhip thereof.
Ob)ea. But tkey Alledge^ That Chrifi took the Book of
'Ifaiah, and read out ofit^ andfpake therefrom ^ and that
Peter Preached froma femencc of the Prophet Joel.
I anfwer. That Chrifi and Peter did it not, but as ^nfw.
immediately aded and moved thereunto by theSpi- .
rit of God, and that without Premeditation ^ which l'Jl'^^%
I fuppofe our Adverfaries will not deny : la which freaking vai
cafe we willingly approve of it. But what is this I'^J^JJ^^'
to their cuftomary conned way, without either
waiting for, or expeding the Movings or Leadings
of the Spirit ? Moreover, that neither Chrifi nor
Fet€K did it as a fettled Cuflom or Form,
to be conftantly pradifed by all the Minillers
of the Church, appears, in that moft of all the
Sermons recorded of Chrifi- and his Afoftles in
Scripture, were without this ^ as appears from
Chnft\ Sermon upon the Mount, Mat. 5. i, (Sec,
Mark 4. I, &c. and Faur% Preaching to the Athe-
nians^ and to the Jews^ S:c. As then it appears,;
that this method of Preaching is not grounded up-
on any Scripture-Precept ^ fo the Nature of it is
contrary to the Preaching of Clirift under the Nevc^
Covenant^ as expreft and recommended in Scrip-
ture. For Chrifl in fending forth his Difciples,
exprefly mentioneth, that they are not to fpeak of
or from themfelves, or to fore-cafb before hand ;>
but that which the Sprit in the fame hour jhali teach
thetn \ as is particularly mentioned in the Three
Evangelifls, Mat, \o.zo. Mark 13. 11. LnkeAi.iii
Now if Chrift gave this Order to his Difciples, be-
- fore he departed from them, as that which they
were to pradife, during his abode outwardly with
them ; much more were they to do it after his de-
parture, lince then they were more efpecially to
receive the Spirit, to lead them in all things^ and to
bring all things to their remembrance^ John 14. l6i
And if they were to do fo, when they appeared
before the Magiftrates and Princes of the Earth,
much more m the Worfhip of God, when they
Hand fpecially before him \ feeing, as is above
fhevvn, his Worfhip is to be perforftied in Spirit :
And therefore, after their receiving of the Holy
CC 1 Chofiy
388, . PROPOSITION XL
Ghoft^ ic is laid ui^^ 2. 4.- They fyaks 04 the Sprit
gave them utter mce'^ not what they had lludied,
and gathered from Books in their Clofets in a pre-
meditated way.
« «.r c FrancifcHs Lamhertm before cited, fpeaketh well,
Lambertiis and Ihcweth their Hypocnne^ Trm, 5. of Prophecy^ 2
T a^ai^J}' ^^^^^' ^' ^^y^^^§5 ^•'^^^ ^^^ f^^y ^^T^j ^^^^ g^^ry in \
the Prieft'j their Inventions^ who fay^ a brave Invention^ a brave I
Jiudied In- lyiif^Yition ! This they tall Invention^ which themfelves
Figments, have made np ^ bm what have the Faithful to do with
fiich kind of Inventions ? It is not Figments^ nor yet In^
ventionsj that we will have ; bnt things that are folid^
invincible^ eternal and heavenly '^ not which Men have
invented^ but which God hath revealed : For if we be"
lieve the Scripture^ our Invention profit eth nothings but to
provoke God to our ruine. And afterwards \ Beware
(faith he) that thou determine not precifely to fpeak
what before thou hafi meditated^ whatfoever it be ^ for '
tha' it be lawful to determine the Text^ which thou
art to expound^ yet not at a^l the Interpretation ^ left^ if
thou fo dofij thou take from the Holy Spirit that which
is his % to wit^ to direct thy Speech^ that thou may^fi
Prophejie in the Name of the Lordj void of all Learn-
ings Adeditation and Experience^ and as if thou hadft
ftudied nothing at ally committing thy Hearty thy Tongue^
and thy felf wholly unto his Spirit^ and trufting nothing
to thy former Studying or Meditation j but faying with
thy felf y in great Confidence of the Divine Promife^ The
Lord will give a word, with much Power, unto
thofe that preach the Gofpel. But above all things^
be careful thou follow not the maymer of Hypocrites,
who have written almofi word by wordy what they are
to fayj as if they were to repeat fome P^erfes upon a
T^jeatre^ having learned all their Preachings as they do
that aB Tragedies. And afterwards^ when they are
in the place of Prophesying^ pray the Lord to diretb their
Tongue y but in the mean timey jhutting up the way of
the Holy Spirity they determine to fay nothingy but what
they have written. 0 unhappy kind of Prophets, yeay
and
and truly curfed^ which defend not Hpon God^s Spirit^
but upon their own Writings or Meditation ! Why pray-
eft thoM ;to the Lord^ thou falfe Prophet^ to give thee
his Holy Spirit^ hy which thou mayft [peak things pro-
fitable j and yet tho^ repelleft the Sfirit / Why preferreft
thou thy Meditation or Study to the Spirit of God ?'
Otherwife^ why committefl thou not thy felf to the Spi-
rkr
§. XIX. Secondly \ This manner of Preaching, as 2.rfc^ words
nfed by them, ( confidering that they alfo affirm, ^om'hr^gl.
That it may be^ and often is^ performed by Men^ who begets not '
are wicked^ or void of true Grace) cannot only not '^'^^^''*
edifie the Church, beget or nourifh true Faith, but
is deftrudive to it *, being diredly contrary to the
Nature of the Chriftian and Apoftolick Miniftry^ men-
tioned in the Scriptures : For the Apofiie preached
the Gofpel not in the wifdom of words^ left the Crofs of
Chrift jhould be of none effect ^ i Cor. I. 17. But this
Preaching, not being done by the Adings and
Movings of God's Spirit, but by Man's Inventioa
and Eloquence, in his own Will, and. through his
natural and acquired Parts and Learning, is in the
Wifdom of Words j and therefore the Crofs of
Chrift is thereby made of none effed. The Apo-
ftles Speech and Preaching was not with enticing words
of Aian^s Wifdom^ but in Demon ft-ration of- the Spirit
and of Power j That the Faith of their Hearers
Jljould not ftand in ihe Wifdom of Men^ but in the
Power of God^ I Cor. 2. 3,4, 5. But this Preaching,
having nothing of the Spirit and Power in it, both
the Preachers and Hearers confefling they w^ait for
no fuch thing, nor yet are often-times fenfible
of it, mull needs fland in the enticing words of
Man's Wifdom ^ fince it is by the meer Wifdom of
Man it is fought after, and the meer Strength of
Man's Eloquence and enticing Words it is uttered ^
and therefore no wonder, if the Faith of fuch as
hear and depend upon fuch Preachers and Preach-
ings, ftand in the Wifdom of Men, and not in the
Cc 3 Power
390
PROPOSITION XL
Power of God. The Apoftles declared, That they
Jvake not in the words which Mans Wifdom teacheth^ but
which the Holy Ghoft teacheth^ I Cor. 2.13. But thefe
Preachers confefs, that they are ftrangers to the
Holy Ghofl his Motions and Operations, neither do
they wait to feel them ^ and therefore they fpeak
in the words, which their own natural Wifdom
and Learning teach them, mixing them in, and ad-
ding them to fuch words , as they fteal out of the
Scripture, and other Books ^ and tlierefore fpeak
not, what the Holy Ghofl: teacheth.
^. rru9 Thirdly-^ This is contrary to the Method and
^j!,ThoTwa4 Order of the Primitive Churchy mentioned by the
to fpeak by Apoille, I Cor. 1 4. 30, ^f. whctc ia Preaching eve-
JeveUrton. ^^ ^^^ j^ ^^ ^^-^^ ^^^ ^-^^ Revelation^ and to give
place one unto another, according as things are
revealed. But here there is no waiting for a Re^
vdatiorij but the Preacher muft fpeak, and not that
which is revealed unto him, but what he hath pre-
pared and premeditated before-hand.
4. Thespi- Laftly ^ By this kind of Preaching, the Spirit of
lutb^vMs^^^j which fhould be the chief Inftruder and
to be the Teacher of God's People, and whofe Influence is
redciter, ^j^^j. ^^Yy^ which makes all Preaching effedual and
beneficial for the edifying of Souls, is fhut out ^
and'Man's natural Wifdom, Learning and Parts, fee
up and exalted: which (no doubt) is a great and
chief Reafon, why the Preaching among the gene-
rality of Chriftians is fo unfruitful and unfuccefsfuL
Yea, according to this Do<ftrine, the Devil may
preach, and ought to be heard alfo^ feeing he both
knowcth the Truth, and hath as much Eloquence
as any. But what avails Excellency of Speech, if
the Demonftration and Power of the Spirit be
wanting, which toucheth the Confciencc? We fee,
that wlien the Devil confeffed to the Truth, yet
Chrill would have none of his Teftimony. And as
thefe pregnant Tellimonies of the Scripture, do
prove this part of Preaching to be contrary to
the
the Dodrine of Chrifl:^ fo do they alfo prove
that of onrs^ before affirmed, to be Conform there-
unto.
§. XX. But if any objed afcer this manner. Have Obje.d.
not many been Benefitted^ yea^ and both Converted and
Edified^ by the Mmiftry of [uch a6 have Premeditated
their Preachings ^ yea^ and hath not the Spirit often con-
CHrred^ by its Divine Infine-nce^ with Preaching thm pre^
meditated^ fo as they have been powerfully born in upon
the Sonls of the Hearers^ to their advantage f
I anfwer -^ Tho' thaL be granted, which I lliall j^nfw.
not deny, it will not infer, that the thing was good p^ ^ ^
in it felf ^ more than, becaufe Pad was met with cuthg.^^iZ
by Chrill, to the converting of his Soul, riding to convened:
Bamafcm to perfccute the Saints, that he did well /^^y>7,^^^*2
in fo doing. Neither particular Adtions, nor yets'^^^'?
whole Congregations (as we above obfer-
ved ) are to be meafured by the Ads of God's
Gondefcention in times of Ignorance. But belides,
in hath often-timcs fallen out, that God, having a
regard to the Simplicity and Integrity either of
the Preacher or Hearers, kath fallen in upon the
Heart of a Preacher by his Power and Holy In-
fluence, and thereby hath led him to fpeak .things
which were not in his Premeditated Difcourfe,
and which perhaps he never thought of before :
and thofe palling Ejaculations, and Unpremedita-
ted, but Livijig Exhortations, have proved more
Beneficial and Rcfrefliful both to Preacher and
Hearers, than all their premeditated Sermons. But
all that will not allow them to continue in thefe
things,, which in themfelves are not approved \
but contrary to the Pradice of the ApofUes, when
God is railing up a People to fcrve him, according
to the Primitive Purity and Spirituality j yea, fucll
Ads of Go£s Omdefcention^ in times of Darknefs
and Ignorance, fliould engage all more and more
to follow him, according as he reveals his moll
perfe^ and fpiritnal Way.
CC4 S.XXL
392 PROPOSITION XL
■ II §. XXi. Having hitherto fpoken of Preaching ^
^f Prayer, now it is fit to fycak ot Prayin^^ concerning which
v\-^rd'l^'di- the like Controveriic arifeth. Our Adverfaries,
flhquijvd whofe Religion is all for the moftpart oHtfide^ and
"V^ri^^^^^'^uch whole Ads are the meer produd of Man's
natural Will and Abilities ^ as they can Preach, fo
can they Pray when they pleafe, and therefore have
their fet particular Prayers. I meddle not with the
Gontroverlies among themfelves concerning this;
fome of them being for fet Prayers^ as a Liturgy •,
others for fuch, as are conceived ex tempore : It fuf-
fices me, that all of them agree in this, That the
Motions and Influence of the Spirit of God are net
necefiary to be previous thereunto :i and therefore
rhe pricfh thcy have fet times in their publick Worfhip, as be-
frJJch^Jid foi'c 2nd after Preaching, and in their private Devo-
Pray, deny tion, as Moming and Evening, and before and af-
tc spirit, ^^^. p^i^^t, and other iiich occafions ; at which they
precifely fet about the performing of their Pray-
ers, by fpeaking words to God, whether they feel
any Motion or Influence of the Spirit, or not : fo
that fome of the chiefell have confelTed, that they
have thus prayed, without the Motions or Af-
fiHance of the Sjurit, acknowledging, that they
finned in fo doing i^ yet they faid, they look upon
• it as their Duty to do fo, tho' to pray without
the Spirit be fm. : We freely confefs, ihiit Prayer
is both very profitable, and a neccifary Duty com-
manded, and fit to be pradifed frequently by all
Chriftidijs : But as we can do nothing without
Ghrirt, fo neither can we Pray without the con-
currence and afliftance . of his Spirit. . Bat, that
the State of the Controverfie may be the better un-
clerftood, let it be . conlidered, Firfl^ That Prayer
prhat h,- is twofold, Lnvard and Outward. Inward Prayer is
.v-n-Ji-ray- ^h^^ f^^-y^j. t^'ning of the Mind towards God^ where-
by, being fecrcrty touched and awakened by the
Ijight of Chrifi in the Gonfcience, and fo bowed
down under rhe fcnfc of ics Iniquirics, Unworthi-
nefs
cr M-
flDf mOtft)if. 393
nefs and Mifery, it looks up to God ^ and joining
ifTue with the fecret fhinings of the Seed of God^ it
breathes towards him, and is conltantly breathing
forth Ibme fecret Defires and Afpirations towards
him. It is in this fenfe, that we are.fo frecjuently
in Scripture commanded to Pray continually^ Luke
i8. I. i,Thef 5. 17. Efh. 6. 18. Lnke 21.35.
Which cannot be underftood o^ outward Prayer^ be-
caufe it were impoflible, that Men fhould be al-
Wa^'s upon their Knees, exprelling words of Prayer ^
and this would hinder them from the Exercife of
thofe Duties no lefs pofitively commanded. Out-
ward Prayer is, when as the Spirit (being thus in
the Exercife of Inward Retirement, and feeling ^^
the Breathing of the Spirit of God to arife power- ward pray
fully in the Soul ) receives Strength and Liberty, ^^ '^•
by afuperadded Motion and Influence of ihQ Spirit ^
to bring forth either audible Sighs^ Groans^ or Words ^
and that either in publick AfTemblies, or in private,
or at Meat, &c.
As then Inward Prayer is necejjary at all times j fb, inwardpray-
fo long as.the Day of every Man's Fiptation lalleth, ^ "^fdlary
t n r n If-* /-'^f all times,
lie never wants lome Influence, lefs or more, tor
the Pradife of it ^ becaufe he no fooner retires his
Mind, and confiders himfelf in God's prefence, but
he finds himfelf in the Praclife of it.
The Outward Exercife of Prayer^ as needing a
greater and fuperadded Influence and Motion of the ^'*rT)Z^d9th
Spirit, as it cannot be continually Pra (3:1 fed, fo nci- ''^'7«""^'^/«.-
ther can it be fo readily, fo as to be effeaually ^euc/f'"^
perfornied, until his Mind be fometime acquainted
with the Inward J therefore fuch as are diligent and
and watchful in their Minds, and much retired in
the Exercife of this Inward Prayer^ are more capa-
ble to be frequent in the ufe of the Ontward^ be-
caufe that this Holy Influence doth more conllant-
Jy attend them, and they being better acquainted
|with, and accuftomed to the Motions of God'?. Spirit^
;an eafily perceive and dilcern them. And indeed,
/ ■ as
394 PROPOSITION XL
as fuch who are moll diligeat have a near accefs to
God^ and he taketh moll delight to draw them by
his 5/?/n>, to approach and call upon him \ ^o when
many are gathered together in this watchfnl Mmd^
God doth frequently pour forth the Spirit of Pray-
cr among them, and llir them thereunto, to the
Edifying and Building up of one another in Love.
But becaule this Omxvard Prayer depends upon the
Inward^ as that which mull follow it, and cannot
be acceptably performed, but as attended with a
fuperadded Influence and iMotion of the Sfirity
therefore cannot we prefix fet Times to Pray
TzfctTlmes ^'^^^^^^(y? ^o as to lay a necefllty to fpeak words
pospeakTnd ^^ fuch and fiich times, whether we feel this Hea-
umVtGod ^'^^^^^ Influence and Afliflance, or no ; for that we
judge were a tempting of God^ and a coming be-
fore him without due Preparation. We think it
fit for us to prcfent our felvcs before him by this
Inward Retirement of the Mind^ and fo to proceed
further, as his Spirit fliall help us and draw us
thereunto ; and we find, that the Lord accepts of
this, yea, and feeth meet fometimes to exercife us
in this filent Place, for the trial of our Patience^
without allowing us to fpeak further ^ that he may
teach us not to rely upon outward Performance^
or fatisfie our felves,as too many do, with the fay-
ing of our Prayers Vj and that our dependence upon
him may be the more firm and conftant, to wait
for the holding out of this Scepter^ and for his al-
lowance to draw near unto him, and with great
freedom and enlargement of Spirit upon our Hearts
towards him. Yet neverthelefs we do not deny,
but fometimes God^ upon particular Occafions very
fuddenly, yea, upon the very firll turning-in of -.
the Mtndy may give Power and Liberty to bring
forth Words or Ads of outward Prayer^ fo as the
Soul can fcarce difcern any Previous motion, but
&dci9 Sin, as the iuflueuce and bringing forth thereof may be as
hi rfayfr'.^^ ^^^^' fi"^^^ C^M^/ j ncvertheiefs that faying of
» Bernard
Bernard is true, that All Prayer is Ifike-warr/j^ which
hath not an Inffiration preceding it. Tho' we affirm,
that none ought to go about Prayer without this
Motion : yet we do not deny, but fuch Sin^ as neg-
lect Prayer ^ but their Sin is, in that they come not
to that Place, where they may feel that, that would
lead them thereunto. And therefore we queilion
not, but many, through negledt of this Inwayd
Watchfulmfs and Retirednefs ot Mind^ mils-many
Precious opportunities to Pray^ and thereby are
guilty in the fight of God •, yet would they Sin^ if
they fiiould fet about the Ad, until they firft felt
the Influence. For as he grofly offends his Mafier^
that lieth in his Bed and ileeps, and neglects to do
his Mafier's Enfinefs ^ yet if fuch an one ihould fud- ^ parwari
denly get up, without putting on his CloathSy and a care-
or taking along with him thofe necefraryToo/jand'j;fj!/^^'^^^^^
Inftniments^ without which he couW not poffibly tbei'rDutj.
Work, and fiiould forwardly fall a doing to no pur-
pofe, he would be fo far thereby from repairing his
former Faulty that he would jufl:ly incur a new
Cenfure : and as one, that is Carelels, and other
ways Bufied,raay mifs to hear one fpeaking unto him,
or even not hear the Bell of a Clock, tho' flriking
hard by him; fo may many through Neligence,
mifs to hear God often-times calling upon them,
and giving them accefs to Pray unto him : yet will
not that allow them, without his liberty, in. their
own Wills to fall to Work.
And laflily : Tho' this be the only true and pro-
per Method of Prayer, as that which is alone ac-
ceptable to God ; yet fliall we not deny, but he
often- times anfwered the Prayers^ and concurred
with the De fires of fome, efpecially in times of
Darhiefs^ who have greatly erred herein, fo that ©/rfe«^/> "^
fome that have lat down informal Prayer^ tho' far ^^^ ^^d of^
wrong in the Matter as well as Manner, without ^^/"Jf^^.
the airifl:ance or influence of God's Spirit *, ycters,
have found him to take occafion there- through to
break
39C' PROPOSITION XL
break in upon their Souls, and wonderfully tender
and refrefh them: yet, as in Preaching and elfe-
where hath afore been obferved, that will not
prove any fuch TraBices^ or be a juft Let to hinder
any from coming to fraEHfe that pHre^ Spiritual and
Acceptable Prayer^ which God is again refloring
and leading his People into, out of all Suj^erftitions
and meer Empty Formalities. The State of the Co;/-
trovcrfi-e^ and our Senje thereof, being thus clearly
Stated, will both obviate many OhjeBions^ and make
Fafv, stiri- the Aufwer to others more Brief and Eafie. I fhall firfl
taai Frayer ^^Q^Q this Spiritual Prayer by fome fhort Confide-
Slpmrc."^ rations from 5mprA/r^^ and then Anfwer the Ob-
jedionsof our Oppofers, which will alfo ferve to
refute their Method and Manner thereof.
I. §. XXII. And Kr/, That there is a necefTity of
Gad^s spirit this hward Retirement of the A4ind^ as previous to
7at!i'e ^tbe P^ayer^ that the Spirit may be felt to draw thereunto.
Mind to appears, for that in moft of thofe places, where
rrayer, py^yer is commanded. Watching is prefixed there-
unto, as neceflary to go before^ ?ls Matth. i^, ^%.
Mark 13.33. & 14.38. Luke 21. 3<^. from which it is
evident that tliis Watching was to go before Prayer.
Now to what end is this Watching^ or what is it,
le,.:. 6 i^^hiK a waiting to feel God'% Spirit to draw unto
Prayer^ that fo it may be done acceptably ? For
fince we are to Pray always in the Spirit^ and cannot
pray of our felves without it acceptably, this watch-
ing mud be for this end recommended to us, as
preceding P'Aty^r, that we. may Watch and Wait
for thefeafonable time to Pray^ which is, when the
Spirit moves thereunto.
il. Secondly^ This Neceflity of the Spirit's moving
:veknox9nat:m<l coucurrencc, appears abundantly from that of
*«r,^'fftr^* the Apoftle Pad^ Rom. 8. 25, 27. Likewife the Spirit
crtint kelps, alfo helpeth our Infirmities : for rve know not what we
fiofdd pray for at we ought j but the Spirit it [elf maketh
intercejfion for m with groanings^ which cannot he ut-
tered. And he that fearcheth the hearts^ kncrweth what
' ' is
is the mind of the Spirit^ becanfe he maketh intercejfion
for the Saints^ according to the Will of God, Which
firfl; holds forth the incapacity of Men, as of them-
felves, to pray or call upon God in their own Wills,
even fiich as have received the Faith of Chrifl^ and
are in meafure Sanctified by it ^ as was the Church
of Rome^ to whom the Apoflle then wrote. Se-
condly : It holds forth that, which can only help
and affifl 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 interceilion, with
Sighs and Groans which are imHtterahle. And Fourthly y
That God receiveth gracioufly the Prayers of fuch,
as are prefented and offered unto himfelf by the
Spirit, knowing it to he according to his Will. Now,
it cannot be conceived, but this Order of Prayer
thus aflerted by the Apollle, is molt confident with
thofe other Telli monies of Scripture, commend-
iag and recommending to us the ufe of Prayer.
From which I thus argue.
If any Man know not hew to fray^ neither can do it Arg*
without the help of the Spirit^ then it is to no pnrpofe for
him J but altogether, unprofitable^ to pray without it.
But the firit is true ^ Therefore alfo the laft :
Thirdly : This neccffity of the Spirit to true Prayer, ^^^•
appears from Eph,6. i8. and Jude 20. where the in^th'J'^^
Apoflle commands to pray always in the Spirit^ and "'^ ^«^
watching thereunto-^ which is as much, as if ht^^^^j^^
had laid, that we were never to Pray without the
Spirit, or watching thereunto. And "fude flieweth
us that fuch Prayers as are in the Holy Ghofi^ only
tend to the building up of our felves in our mofi Holy
Faith.
Fourthly^ The Apoflle Taul faith exprefly, i Cor. ^^^
12.3. That no Man can fay that Jefm is the Lord^ but cfa cST
by the Holy Ghofi : If tiien [efus cannot be thus right- Lord, but hj
ly named, but by the Holy Ghofi -, far lefs can he '^Ij^""^^
be acceptably called upon. Hence the fame Apoflle
declares,
398 PROPOSITION XL' ^
declares, i 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.
V. But Fifthly ^ All Prayer without the Spirit is Abo^
God win not minmon^ fuch as are the Prayers of the Wicked^ Pro v.
prlyeuof ^^' 9- Aud the Confidence that the Samts have, that
tht (Ticked. God will hear them^ is, if they -ask any thing according
to his Will^ I John 5. 14. So if the Prayer be not ac-
cording to his Will, there is no ground of Con-
fidence that he will hear. Now our Adveriaries
will acknowledge, that Prayers without the Spirit
are not according to the Will of God j and there-
fore fuch, as pray without it, have no ground to
exped an anfwer : 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 defire a Man to fall to Prayer^ ere
the Spirit, in fome mealiirc, lefs or more, move
him thereunto, is to delire a Man to fee, before he
open his Eyes ^ or to walk, before he rife up; or
to work with his Hands, before he move them.
VI. §. XXIII. But lafily^ From this falfe Opinion of
AU Sacrifice ?Y2Lymg without the Spirit, and not judging it ne-
offr"d by^ ceflary to be waited for, as that which may be felt
the spirit, to move US thcrcunto, hath proceeded all the Su-
perflition and Idolatry that is among thofe called
Chriftians^ and thofe many Abominations where- ■
with the Lord is provoked^ and his Spirit grieved:
fb that many deceive themfelves now, as the Jews :
did of old, thinking it fufficient, if they pay their
daily Sacrifices, and offer their cuftomary Oblati-
ons; from thence thinking all is well, and creating
a falfe peace to themfelves, as the Whore in the
Proverbs ; becaufe they, have offered up their Sa-
crifices of Morning and Evening Prayers. And
therefore it's manifeil, that their conflant ufe of
things doth not a whit influence their Lives and
Converfations ; but' they remain for the moil part
as bad as ever. Yea, it is frequent both among
Papifisj
Fapifis and Protefiams^ for them firfl: to leap, as it
were, out of their vain, light and profane Con-
verfations, at their fet hoars and feafons^ and fall to
their cullomary Devotion*, and then, when it is
fcarce finifhed, and the Words to God fcarce out,
the forrfier profane Talk comes after it : fo that
the fame wicked profane Spirit of this World ads
them in both. If there be any fuch thing as
vain Oblations^ or Prayers that are Abomination^ which
God heareth not, ( as is certain there are, and the
Scripture teflifies, lfai.66. 3. J^r. 14. 12.) certain-
ly fuch Prayers^ as are aded in Man's will, and by
his own ftrength, without God's Spirit, muft be of
that number.
§. XXIV. Let this fufEce for Probation. Now I
fhall proceed to anfwer their Objedions, when I
have faid fomething concerning Joining in Prayer fofn^f "("^
with others. Thofe that pray together with one Prayer li/^^
accord, ufe not only to concur in their Spirits, ^^^^'"•^^
but alfo in the Gefture of their Body ^ which we
alfo willingly approve of. It becometh thofe, who
approach before God to pr^j/, that they do it with
bowed Knees^ and with their Heads uncovered -^ which
is our Practice.
But here arifeth a Conti;overlie, Whether it be Objed. 1
lamfid to join with others (by thofe external Sign of
Reverence^ albeit not in Heart ) who p-ay formally^
not waiting for the Motion of the Spirit^ nor judging it
neceffary,
\Vc anfwer ^ Not at all : And for our Tcftimo- Anfiv.
ny in this thing we have fuffered not a little. For
when it hath fallen out, that either accidentally, r^^^ mth
or to witnefs againfl their Worlhp, we have been ^j^'^^jS
prefent during the fame, and have not found it in prayw.
lawful forbs to bow with them thereunto, they
have often perfecuted us, not only with Re-
proaches, but alfo with Strokes and cruel Beat-
ings. For this caufe they ufc to accufe us of
Pride, Profanity and Madnefs, as if we had no
Refped
400 PROPOSITION XL
RefpeiS or Reverence to the IVorjhif of God, and
as if we judged none.co^ld pray, or were heard
of God, but our felveg* Unto all which, and
many more Reproaches of this kind, we ajffwer
briefly and modeflly ^ That it fufficeth us, that we
are found fo doing, neither through Pride, nor
Madneis, nor Profanity; but meerly left we fhould
hurt our Confciences : The reafbn of which is plain
and evident ; for fmce our Pr indole and Dotirine
oblige us to believe, that the Trayers of thofe,
who themfelves confefs they are not ad:ed by the Spi^
rlty are Ahominatiom^ how can we,- with a fafe Con-
fcience, joyn with them ?
Objed.2 If they urge, Tha.t this is the heighth of Vnchari^
tahlenefs and Arrogancy ; at if we judged onr felves aU
ways to pray by the Sprites Motion^ bnt they never ; ait
if we were never deceived by Fraying without the Motions
of the Spirit^ and that they were never aEled by it : fee--
ing albtit they judge not the Afotion of the Spirit always
necejfary^ they confefs neverthelefs that it is very profi-i
table and comfortable^ and they feel it often influen"
cing them ^ which that it fometimes falls om^ we cannot
deny. ^
AfjT^^ To all which I anfwer diftindly : If it were their
known and avowed Do^rine^ not to Pray without
the motion of the Spirit, and that ferioufly hold-
ing thereunto, they did not bind themfelves to
Pray at certain prefcribed Times precifely (at which
times they determine to Pray, tho' without the
Spirit ) then indeed we might be acculed of Qn-
charitablenefs and Pride, if we never joined with
sfraa we ^'^^"^ > ^^^ ^^ ^^^^^ ^^ taught and pradiled, I doubt
conjimthe not but it fliould be lawful for us fb to do, un-
^f^tra'- ^^^ there fhould appear fome manifeft and evi-
j/i/" '^^^ dent Hypociifie and Delufion. But feeing they
confefs, that they Pray without the Spirit^ and feeing
God hath perfwaded us, that fuch Prayers are abo-
minabUy how can we with a iafe Confcience join
with an Abomlnatio-n / That God fometimes conde-'
fcen^
fcends to them, w€ do not deny (albeit now, when
the Spritud IVorjlnp is openly proclaimed, and all
are inviced unto it, the cafe is othervvife, than in
thofe old times of Apoftafie and Darknefs) and
therefore, albeit any flioiild begin to Pray in our
prerence,'not expecting the Motion of the Spirit^'
yet if it manifefbly appear, that God in condefcen-
fion did concur with fuch a one,- then according
to God's Will, we (liould not rcfufe to join alfo ;
but this is rare, lefb tlience they fhould be con-
firmed in their falfe Principle. And albeit this
feem hard in our Profeflion, neverchelefs it is fo
confirmed by the' Authority both of Scripture and
right Reafon, that many convinced thereof, have
embraced this part before other 7 r//r^j, which were
ealier, and as they Teemed to fome, clearer. Amon^
whom is memorableof late Years ^/fAT^w^^r S^^/>7, a
Magiflrate of the City of Aberdeen^ a Man very mo-
dell, and very averfe from giving offence to others ^
who neverthelels being overcome by the Power of
Truth in this matter, behoved for this caufe to fe-
parate himfelf from the publick Aflemblies and
Prayers, and join himfelf unto us : Who alfo gave
the reafon of his Change, and likewife fuccindly,
but yet fubflantially, comprehended this Contro^
verfie, concerning Worjlnp^ in fome ihort Qiieflions>
which he offer'd to the publick Preachers of the City^
and I think meet to infert in this place.
1 . Wloether or not flwuld any AEb of God's IVorJliip Query..
be gone abont^ withoitt the Motions^ Leadings and AU-
ings of the Holy Spirit ? -^'^f"^ ^.«^-^.
2. If the Motions of the Spirit he necejfary to everj ^^^^^^^p^^,'
particular Diity^ whether fljonld he be waited apon^ that p-'f-d to the
all oHr Ad:s and Words may he according a.i he gives l}!atare in
utterance and ajfifiance ? Aberdeen.
3. Whether every one that hears the Name of a Chri-
ftian, or profejfes to hs a Proteflant, hath f itch an un-
interrupted meafiirc thereof that he may^ without wait^
ing^ go immediately about the Duty f
13 d 4- Jf
402 PROP O S n 1 O N XI.
4. J f there he ajtindif^ofition and unfit nefs atfome times
for fetch Exercifes^ at leafl as to the Spiritual and Lively
Performances thereof whether ought they to be performed
in that Cafe^ and at that Time ?
5. If any Dnty be gone ah out ^ under pretence that it
is in obedience to the External Command^ without the
Spiritual Life and potion neccffary ; whether fetch a
Duty^ thus performed^ can in Faith be expeEied to he
accented of God^ and not rather reckoned as a bringing
ttvit.i6.i'ofejly^),;gg piyg hcforc thc Lord '^ feeing it is performed
(at heft) by the ftrength of natural and acquired Farts^
and not by the ftrength and affiftance of the Holy Ghofty
which was typified by the Fire that came down ft om He a-
ven^ which alone behoved to confume the Sacrifice^ and
no other f
6". Whether Duties^ gone about in the meer ftrength
ef natural and. acquired Farts (whether in publick or
private) he not as really^ upon the matter^ an Image of
Mans Invention^ a^ the Popilll Worfijip^ tho^ not Jo I
grofs in the outward appearance ? And therefore whether ^
it he not as real Super ft ition to countenance any Worfinp
of that nature^ as it is to countenance Popifh Worfinp^ tho^
there be a difference in the degree ?
7. Whether it be aground of Offc?Jce^ or juft Scan^
dal^ to countQnance the Worfenp of thofe^ whofe profejfed
Trinciple it ts^ neither to fpeak for Edification^ nor to
pray J but as the Holy Ghoft ftmll he pleafed to affift
them^ in fome meafure^ lefs or more ^ without which they
rather choofe to be felcntj than to fp^ak without this In-
fluence f
Unto thefe they anfwerccl but very coldly and.
faintly ^ whofe Anfwers likevvife long ago he re-
futed.
Seeing then God hath called us to his Spiritual
Worfhip, and to teflifie againft the Humane anc'
Voluntary VVorfliips of the Apoflafy, if we di(
hfeTifirh-^^^ this way iland Immoveable to the Truth re-
mj-wg fo'r' yc^l^dy but fliould join with them, both our Te-
^'^^^ ftimony for God would, be wcafoied and loll, an<
it would be impoflible fteadily to Propagate t'liis
Worfhip in the World, whofe progrefs we dare
neither retard nor hinder by any Ad of ours ^ tho'
therefore we fhall lofe not only Worldly Honour,
but even our Lives. And truly many Proteftams^
through their unfleadinefs in this thing, for poli-
tick ends, complying with die Topjl7 Abominations^
have greatly fcandalized the* Profeflion, and hurt^,^^^^ ^^.
the Reformation : As appeared in the Example ofsamiy his
the EUEior of Saxony^ who, in the Convention at ^^^^"^^''^IJ;
uingbdrg^ in the Year 1530, being commanded by tefknts.
the Emperor Charles the Fifth, to be prefent at the
Mafs^ that he might carry the Sword before him,
according to his place •, which when he jullly
fcruplcd to perform, his Preachers taking more
care for their Prince's Honour, than for his Con-
fcience, perfwaded him that it was lawful to do
it againft his Confcience. Which was both a very
bad Example, and great fcandal to the Reforma-
tion, and difpleafed many ^ as the Author of the secondly „»
Hiftory of the Council of Trent, in his Firfl Book, l^^fl""'
well obfcrves. But now I haflen to the Objedions spiritual
of our AdveiTaries, againft this Method of Pray- ^nSd.
ing.
§. XXV. Firft ^ They obied. That iffich particn- Objedrt
lar Influences were needful to outward A^s of Worfliif,
then they jhodd alfo ht needful to inward Afts^ to wit^
deflre and love to God :
But this is ahfurd '•, Tloerefore alfo that f^om whence it
follows,
I anfwer^ That which was faid in the State oi AnfW'>
the Contr over fie ^ clear eth this ^ becaufe, as to thofe
general Duties, there never wants an Influence, fo
long as the Day of a Man's Vifitation lafteth ^ du-
ring which time, Cod is always near to him, and
wreftlin^ with him by his Spirit, to turn him to
himfcU ^ fo that, if he do but ftand ftill, and ceafe
from his evil thoughts, the Lord is near to help
him, &c. But as to the outw^ard Acts of Prayer,
D d 2 they
464
PROPOSITION XI.
they need a more fpecial Motion and Influence, as
hath been proved.
Obied.2 Secondly ^ They object, That it might be alfo attedg-
edj that Men ought not to do moral Dnties^ as Children
to honour their Parents^ Men to do right to their Neigh-
bour s^ except the Spirit move them to it.
jl-^c^^ I anfwer ^ There is a great difference betwixt
thefe General Duties#betwixt Man and Man, and
the particular exprefs Adls of Worfhip towards
God : The one is meerly Spiritual, and commanded
by God to be performed by his Spirit ^ the other
anfwer their End, as to them, whom they are im-
mediately direded to, and concern, tho' done from
a meer natural Principle of Self-love : Even as
Bea^s have natural Affedions one to another, and
therefore may be thus performed. Tho' I fhall not
deny, but that they are not Works accepted of]
God, or beneficial to the Soul, but as they are
done in the Fear of God, and in his BIciTing, in
which his Children do all things ; and therefore
arc accepted and blelFed in wliatfoever they do.
Obje<fL.3 Thirdly \ Theyobjed:, That if a wicked Man ought
not to pray without a Motion of the Spirit^ becaufe his
Trayer would be finful ^ neither ought he to plow by the
prov. 2i.4..y^^?^^ reafon^ becaufe the plowing of the wicked, as
well as his prayings is fin.
Anfw. This Objedion is of the fame Nature with tlie
former, and therefore may be anfwered the fame
HorrA^jo/way^ feeing there is a great difference betwixt
/v^f/rL'f'bJ Natural Ads, fuch as eatings drinking^^ P^P^^^g^ 2nd
spirn'r. feehng Siiftcnance for the bedy (which things Man hath
common with Beafls) and Spiritual Ads. And it doth
not follow, becaufe Man ought not to go about
Spiritual j^Bs without the Spirit, that therefore he
may not go about Natural AU:s without it : The
Analogy holds better thus, and that for the proof
of our Affirmation, That as Man for the going
about Natural Ads, needs his Natural Spirit ^ fo
to perform Spiritual Ads, he needs the Spirit of
God>
€)f moitiyiv. 405^
God. That the Natural AEls of the Wicked and
Unregenerate are [mfnlj is not denied ^ tlio' not
as in thcmfelves, but in fo far as Man in that
ftate is in all things reprobated in the fight of
God.
Fourthly \ They objed^, That wicked Men may^ ac- Objeft.4
cording to this DoEirine^ forbear to fray for Tears to-
gether^ alledging^ they want a Amotion to it.
I anfvver ^ The falfe pretenx:es of wicked Men ^nfw,
do nothing invalidate th€ Truth of this Dodrine ^
for at that rate there is no Doftrine of Ghrill,
which Men might not turn by. That they ought
not to pray withont the Spirit^ is granted ^ but then
they ought to come to that place of watching.^ j-^at mcked
where they may be capable to feel the Spirit's Men negie^
Motion. They fin indeed in not Fraying ^ but the %\^e%tit
caufe of this Sin is their not Watching : So their to pray.
negled proceeds not from this Dodrine, but from
their difbbedience to it , feeing if they did pray
v/ithout this, it would be a double Sin, and no ful-
filling of the Command to Fray : nor yet would
their Frayer, without this Spirit, be ufeful unto
them. And this our Adverfaries are forced to
acknowledge in another cafe : for they fay, It is a
Duty incumbent on Chrifiians to frequent the Sacrament
of the Lord's Suffer (as they call it^) Yet they fay.
No Man ought to take it unworthily : yea, they plead,
that fuch as find themfelves unprepared, mufl ab-
ftain^ and therefore do v^wd^A^jExcommunicate^tva
from the Table. Now, tho' according to them it
be iieceflary to partake of this Sacrament :i yet it
is alfo necelTary, that thofe that do it, do firfl ex-
amine themfelves, left they eat and drink their
own Condemnation : and tho' they reckon it fin-
fd for them to forbear, yet tbey account it more
finful for them to do it without this Examina-
tion.
Fifthly^ They object, AEls^.ii. where Vcttv com- Q\;^^ck,2
manded Simon. Magus, that wicked Sorcerer^ to fray\
D d 3 from
4o5 PROPOSITION XL
from thence inferring, That wicked Men may and
ought to Pray,
'A?7fiv. I anfwer ^ That in the citing of this place, as I
have often obferved, they omit the firfl and chief-
Tb^serccrer ^^ ^^^^ ^f ^^q verfe, which is thus, yltis 8, V. 22.
but' not ' Rcfent therefore of thU thy wickednefs^ and fray Godj
vithout^^e- jjr pylja^s the thought of thine heart may be forgiven
pcntance. ^^^^^ ^^ ^^^^ he bids him firfl Repent. Now the
leafl meafure of true Repentance cannot be with-
out foniewhat of that inward Retirement of the
Mind, which w^efpeak of: And indeed where true
Repentance goeth firfl, we do not doubt but the
Spirit of God will be near to concur with, and
influence fuch, to pray to, and call upon God.
Obie(?l: 6 ^^^ Lafily ^ They Objed, That many Prayers be-
gun -without the Spirit^ have proved effeUpial *, and that
the Prayers of wicked Men have been heardj and found
acceptable^ as Ahab'j.
A r This Objedlion was before folved. For the A^s
. , "^^' of God's Compaflion and Indulgence, at fometimes,
and to fome perfons, upon lingular extraordinary
occa lions, are not to be a Rule of our Adtions.
For if we fhould make that the meafure of our
Obedience, great inconveniences would follow •, as
is evident, and will be acknowledged by all. Next^
We do not deny, but wicked Men are fenfible of
the Motions and Operations of God's Spirit often-
times, before their day be expired ; from which
they^ may at times pray acceptably ^ not as re-
maining altogether Wicked, but as entering into
Piety, from whence they afterwards fall away.
• §. XXVI. As to the 5/;7^/w^ o/P/^/^T^j, there will
-*• not be need of any long Difcourfe^ for that the
0/ Singing cafe is jull the lame, as in the two former, of
pfairrs. Preaching and Prayer. We confefs this to be a
part of God's Worlliip, and very fweet and re-
frcfhfiil, when it proceeds from a true fenfe of
God's Love in the Heart, and arifes from the Di-
vine Influence of the Spirit, which leads Souls to
• breathe
<i)( (LcllO^lIjtp. 407
Afcpeethar-
breathe forth either a fweec Harmony, or words
fuitable to the prefent Condition ^ wJicther they „^onious
be words formerly iifed by the Saints, and record- -s^wnd.
€d in Scripture, fuch as the Pfdms of Dav'tdj or
other words ^ as were the Hymns and Songs of
ZdchariM^ Simeon^ and the blcfTed Virgin Mary,
But as for the formal cuflomary way oi finging^ '^^^fJnrhL
hath in Scripture no foundation, nor any ground ^o scripture-
in true Chrifrianity : yea, befides all the Abufes in- ^^°^^^'
cident to Vrmyer and Preachhig^ it hath this more
peculiar, that often-times great and horrid Lyes
are faid in the fight of God : For all manner of
"wicked profane People take upon them to perfo-
liate the Experiences and Conditions of bleHed ^.^•''/f^"^^
David J which are not only falfe, as to them, but ^Sfc^n.
alfo as to fbme of more Sobriety, who utter them dithns Re-
forth. As where they will fing fometimes, Pfalm^'*^^^'
11. 14. — Afy Heart is like Wax^ it is melted in the
midfi of my Bowels : And verfe i 5. My ftrength is
dried «p like a Potfljeard^ and my Tongne cleaveth to my
'Jaws ^ a^d thou hafi brought me into the dufl of Death:
And Pfalm 6. 6. I am weary with my groaning^ all the
rfight make I my bed to fwim : I water my conch with
my tears: And many more, which thofe thatfpeak,
know to be falfe, as to them. And fometimes will
confefs, juft after, in their Prayers, that they are
guilty of the Vices oppofite to thofe Vertues,
which but juft before they have aflerted thcm-
felvcs endued with. Who can fuppofc, that God
accepts of fuch Juggling ? And indeed fuch Singing
doth more pleafc the carnal Ears of Men, than the
pure Ears of the Lord, who abhors all Ljing and
Hypocrilie.
That Singing then, that ple,afeth him, ranll pro-
ceed from that which is PV RE in the Heart (even
from the Word of Life therein) in and by which,
richly dwelling 'u\ us, Spiritual Songs and Hymns are
returned to the Lord, according to that of the Apo-
ftle, CoL 3. 1 5.
D <J ^ But
■408 P ROP OS i T ION XL
But as to their Artificial Mnfick^ either by Or-
iuifckf gans, or other Inflruments, or Voice, we have nei-
ther Example nor Precept for it in the New Te-
ftainent.
§. XXVII. But laftly \ The great Advantage of
this true Worjlnp of God^ which we profefsand pra-
dife, is, that it confifteth not in Man's Wifdom,
^"rfc^wodd Arts or Induftry ^ neither needeth the Glory, Pomp,
attends this Riches, nor Splendor 9f this World, to beautifie it,
'Jhip, ^^^'as being of a Spiritual and Pleavenly Nature^ and
therefore too fimple and contemptible to the Na-
tural Mind and Will of xMan, that hath no delight
to abide in it, becaufe he finds no room there for
his linaginations and Inventions, and hath not thq
opportunity to gratifie his outward and carnal j
Senfes : fo that this Form being obferved, is not |
like to be long kept pure without the Power ^
for it is of it felf fo naked without 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. Whercas the Worfliip of our Adver-
worOiip fanes, being performed in their own wills, is felf-
^'^'^^^■''^^'■^'pleaijng, as in which they can largely exercife their
Natural Parts and Invention : and fo ( as to mofl
of them ) having fomewhat of an outward and
worldly Splendor, delegable to the carnal and
worldly Senfes, they can pleafantly continue it,
^nd Hitisfie themfelves ^ tho' without the Spirit and
Power, which they make no ways Effential to the
performance of their Woriliip, and therefore nei^
ther wait for, nor expecl it.
r/^^worfnip §• XXVllI. So that to conclude, The IVorpp^
^/fbpQira- p'/cachwg-., Fraymg and Swgirlg^ which wc fie ad for ^ is
^^^^' fitch 04 '^Yoceedeth from the. Spirit of God^ and is always
accompanied with its Jnfinence^ being begun by its Ado-
tion^ and carried on by the Power and Strength thereof'^
and fo is a. Worfhip j^nrcly fpiritiial : Ilich as the
Scripture holds forth, fdm^. I2>i M- ^ ^^^'' - H* ^S*
£0/7. (5. 1 8, &c,
/ . ^ •. . But
^f ©apttfiu* 4^9
But the Worfljlp^ Treaching^ Vray'mg and Singings ^^^ ^^^^^
which onr Adverfaries plead for^ and which we oppoje^ fanes iVor-
is a Worjlnp which is both hegun^ carried on^ and con- ^^P-
eluded in Mans own Natural Will and Strength, with-
out the motion or influence of God's Spirit ^ which they
judge they need not wait for^ and therefore may be
truly aUed both oi in the matter and manner^ by the
VVick^nefs of Men. Such was the Worjhip and vain
Oblationsj which God always rejeded, as apppears
from Ifa. 66. 3. Jer, 14. 1 2, &c. 7/^. i . 1 3. T^rov. 1 5.
29.?o^p. 31.
PROPOSITION XII.
Concerning Baptifm.
As there is one Lord, and one Faith, fo there is one
Baptifm^ which is not the putting away the Filth
of the Flefh^ but the Anfwerof agoodConfcience ^ ^^
before God, by the Refurredion of Jefus Chrift. i pei.^^.^ic
And this Baptifm is a Pure and Spiritual things to Rpm. 6. 4»
TP/r, the Baptifm of the Spirit and Fire^ by which TPf coL 2*. 12.
are buried with him^ that being waflied and purged ipVn 3. 50.
from ourSins^ we may walk in the newnefs of Life : ' ^^'^' ^^'
Of which the Baptifm of John was a Figure^ which was
commanded for a time^ and not to continue for ever ;
as to the Baptifm of Infants^ it is a meer Humane
Tradition^ for which neither Precept nor PraEiice is to
he found in all the Scripture*
§. I. y Did fufficiently demonflrate, in the Expla-
X nation and Proof of the former Propo-
fition, how greatly the Profejfors of Chriflianity^
as well Prot eft ants as Papifls^ were degenerated
in the matter of IVorjJnp^ and how much Strangers
to, and averfe from that true and acceptable IVor-
jJnp^ that is performed in the Spirit of Truths be-
caufe
410 PROPOSITION XIL
caufe of Man's natural Propenfity in his fallen State
to exalt his own Inventions^ and to intexmix his own
frcm whence Work and TroditB in the Service of God : and from
Idolatries ^his Root fprung all the idle Worfliips, Idolatries,
"sup^r/iJ-'^ and numerous Superftitious Inventions among the
ens did Heathens, For when God in Condefcenfion to his
ff^i"i' chofen People, the Jews^ did prefcribe to them by
his Servant Mofes^ many Ceremonies and Obferva-
tions^ as Tyfes and Shadows of the Snh fiance^ which
indue time was to be revealed ^ which confilled for
the moil part inWafhings,outward Purifications and
Cleanfings, which were to continue, until the time
of Reformation^ until the Spiritual Worjlnf fhould be
let up ^ and that God by the more powerful pouring
forth of his Sprite and guiding of that Anointings
fhould lead his Children into all Truths and teach
them to Worfhip him in a way more Spiritual and
acceptable to him, tho' lefs agreeable to the Car-
nal and Outward Senfes. Yet notwithllanding
God^S Condefcenfion to the Jews in fuch things, we
fee that that part in Man, which delights to fol-
low its own Inventions s could not be retrained,
nor yet fatisfied with all thefe Ohfervations \ but
that often-times they would be either declining to
the other Superfiitiens of the Gentiles^ or adding
fomc new Oblervations and Ceremonies of their
own: To which t^ey were fo devoted, that they
were flill apt to prefer them before the commands
of God, and that under the Notion of Zeal and
Piety. This we fee abundantly in the Example of
Thevh^u- the Pharifees^ the Chiefefl Sedl among the Jews^
rb- fTf whom Chrifb fo frequently reproves for making
mons. the '^oid the Commandments of God by their Traditions^
Jews. Matth. 15.5, 9, &c. This Complaint may at this
day be no Ids juftly made, as to many, bearing the
the Name of Chrifiiansj who have introduced many
things of this kind, partly borrowed from thcjervsy
which they more tenacioufly flick to, and more
carneftly contend for, than tor the weightier Points
of
<3Df 2Bapttfm. 411
of Chriftianity ; becaufe that Self yet alive, and ru- ^ . .
ling in them, loves thtiv O'N^ Invennons better than /„ chrifle^i'
God's Commands. But if they can by any means f^y^^'t^^
llretch any Scripture- Pra^lice^ or Conditional Precept th^]e^s$^a^
or Per mljfiony fitted to the Weaknefs or Capacity G-ntiic$,
of fome, or appropriate to fome particular Difr
penflition, to give fome Colour for any of tliefe
their Inventions ^ they do then fo tcnacioully flick to
them, and fo obflinately and obftreperoufly plead
for them, that they will not patiently hear the
moft folid Chrlfilan Reafons againfl them. Vv^hich
Zeal, if they would but ferioully Examine it, they
would find to be but the prejudice of Ednca-
tlonj and the love of 5f//, more than that of God^
or his Pure WorJJnp. This is verified concerning ^r 5^^^,,
thofc things, which are call'd Sacraments^ about luents fo
which they are very Isnorant in Reliaioi^s Comrover- "''^"^ ^'''""
fies^ who underftand not how much Debate, Con-
tention, Jangling, and Qiiarrelling there has been
among thofe call'd Chrlfilans: So that I may fafely
fay, the Comrover fie about them, to wit, about their
Number^ Nature^ V^lrtue^ Ejjicacy^ Admifiiftratlony
and other things, hath been more than about any
other DoEtrlne of Chrlft^ whether as betwixt Pafijfs
and Proteftams^ or among Pr(9fc/?^;?rj betwixt them-
felves. And how great prejudice thefe Controvert
fies have brought to Chriftians^ is very obvious ;
whereas the things contended for among them, are
for the moft part but empty Shadows, and meer
Out'fide things : as I hope hereafter to make ap-
pear to the patient and unprejudicate Reader.
§. II. That which comes firft under Obfervation,
is the Name \^Sacrament^'} which is ft range, that
Chrlfilans fhould ftick to, and Contend fo much for, ^/.^ ^^^^
fnice it is not to be found in all i\\q Scri^ti^re *, but f/ sacra-
was borrowed from the A/i/zMry O^r/jj- amone, ttie?'!"'/."-"^
Heathens^ trom whom the Chrlfilans^ when they be- scrip m-e )
gan to uipofi at lz.e^ did borrow many Suferfiitlo!ts^r..^^'^^^_f^
Terms and Obfervatlans^ that they might thereby Heathcnl.
Ingratiate
412 PROPOSITION XII.
Ingraciatethemfelves, and the more eafily gain the
Heathens to their Religion ;, which pradice, tho'
perhaps intended by them for good, yet, as be-
ing the fruit of Humane Volley^ and not accord-
ing to Gq£% Wifdom^ has had very pernicious Gon-
fequences. I fee not, how any, whether Vapfts or
Protefiaynsj efpecially the latter, can in reaibn quar-
rel with us for denying this Term, which it feems
the Spirit of God faw not meet to infpire the
Pen-men of the Scriptures to leave unto us.
Objed.i But if it be fa id, That it is not theName^ hut the
Thing they contend foir :
Anfw. I Anfwer : Let the Name then, as not being Scrip-
tural^ be laid afide, and we fhall fee at firll: entrance,
how much Benefit will redound by laying afide
this Traditional Term, and betaking us toplain-
nefs of Scrifture- Language, For prefently the great
Contefl about the number of them will vanifh;
feeing there is no Term ufed in Scripture, that
can be made ufe of, whether we call them Inftitu-
tlofis^ Ordinances^ Precepts^ Commandments^ Affoint-
ments^ or Laws^ &c. that would afford ground for
fuch a Debate ^ lince neither will Fafifts affirm,
that there are only Seven^ or Protefiants only Two
of any of thefe afore-mentioned.
Objec^.4 If it be faid. That this Controverfie arifes from
the Definition of tlj£ Things oi well 04 fom the ISlame*
Anfw, It will be found other wife : For whatever way
^ ^ofst '^'^^ ^^^^ ^^^^^ Definition of a Sacrament^ whether
crsraent a- as an outward vifible Sign^ whereby inward Grace is
f^^ke^""' conferred^ or only fignified. This Definition will a-
tivng;i> ^ gree to many things, which neither Pafifls nor
Protefiants will acknowledge to be Sacraments, If
they be exprefTed under the Name of Sealing Or-
dinances^ as fbme do, I ould never fee either by
Reafon or Scriprurt, how this Title could beap-
i^at Seal- P^'^P^^'^^^' ^^ them, more than to any other Chri-
LigOrdl. fiian^ Rellgiopts Perforynance : for that mufl needs
ranee d;^'; properly be a Sedlv.y Ordinance^ which makes the
Perjons
Cf ^aptifm. 41
Terfons receiving it itifalUbly certain of the Promife^
or thin^fealedto them.
If it be faid, It isfo to them that are faithful. Objed.3
1 Anfwer : So is Praying and Preaching, and do-
ing of every good Work : Seeing the partaking or J^f^*
performing of the one, gives not to any a more
certain Title to Heaven, yea (in fome refped) not
fo much, there is no Reafon to call tjiem fo, more
than the other.
Belides, we find not any thing called the. Seat
^^A Pledge of our Inheritance^ but the 5p/m of Co^ ^
it is by that we are faid to hefealed^ Eph. i. 14. ^'
4. 30. which is alfo termed the Eamefi of our Inhe^
ritance^ 2 Cor. 1. 22. and not hj outward Water or
Eating znA Drinking'^ which as the Wickedeft of ^^^^^^^^
Men may partake of, fo many that do, do notwith- hgdst'b n^
flanding it, go to Perdition. For it is not outward ^^^f^^^-*
Wajhing with Water^ that maketh the Heart clean^
by which Men are fitted for Heaven ; And as that
which goeth into the Mouthy doth not defile a Man^ he-
caufe it is ^ut forth again^ and fo goeth to the Dung-
hill-^ neither doth any thing which Man eateth,
purifie him, or fit him for Heaven. What is faid
here in general, may ferve for an Introdudion, not
only to this Propofition, but alfo to the other
concerning the Suffer. Of thefe Sacraments (fo
•call'd) Baptifm is always firll numbered, which is
the Subjed of the prefent Propofition *, in whofe
Explanation I ihall firfl demonftrate and prove our
Judgment ^ and then Anfwer the Objections, and
Refute the Sentiments of our Oppolers. As to
the firfl part, thefe things following, which are
briefly comprehended in the Propofition, come to Part L
be propofed and proved.
§, III. Firfl : That there is but oneBaftifm^ as well Prop. L
as but one Lord, one Faith, &c.
Secondly, That this one Ba^tifm^ which is the Baftiftn }[^
of Chrifi^ PS not a waflnng with^ 9r dipping in Water ^ hut
a heinz Bavtiz.ed by the Spirit,
'^ '^ ■> " Thirdly,
414 P RQ P Q S I T I O N Xlf.
111. Thirdly, jKn the Baptifm of John wa6 but a Fi-
(Titre of this J and therefore^ a.s the Figure^ to give 'place
to the Sttbflance j which tho! it be to continue^ yet the
other is ceafed.
Prop. 1. As for the firfi^ viz. That there is but one Baptifm^
there needs no other proof than the words of the
One Bap- Text, Eph. j\., 5. One Lordy one Faitby one Baptifm :
ttfm proved, ^j^g^-e the Apoftk pofitively and plainly affirms^
that as there is but one Body^ one Spirit^ one "Faith
one Gody &c. fo there is but One Baptifm.
Objcd:.! As to what is commonly alledged by way of
Explanation upon the Text, That the Baptifm of
Water and of the Spirit make itp this One Baptifm^ by
virtne of the Sacramental ZJnion.
^ r^ I anfvver j This Expolltion hath taken place, not
becauic grounded upon theTeftimony of the Scrip-
ivhether ^^"'^"^ ^^^ becaufe it wrefts the Scripture to make
Two Bap- it fuit to their Principle of TVater- Baptifm \ and 'io
^uptbToL ciiere needs no other reply, but to deny it, as being
repugnant to the plain words of the Text*, which
faith not, that there are two Baptifms^ to wit, one of
Watery the other of the Spirit^ which do make up
One Baptifm ^ but plainly, that there is One Baptifm^
as tb.ere is One Faithj and One God, Now there go-
eth not two Faith Sj nor two Godsy nor two Spirits^
nor two Bodies^ whereof the one is Outward and
Elementary, and the other Spiritual and Pure, to
the making up of the one Faithy the one Gody the one
Bodjy and the one Spirit \ fb neither ought there to
go Two Baptifms to make up the One Baptifm.
Ob^ed.2 But fccondlyj if it be laid. The Baptifm is hut one^
whereof Water is the one party to wity the fign j and the
Spirity the thing (ignifiedy the other,
Anfw. ^ anfwer y This yet more confirmeth our Do-
drine : For if Water be only the figny it is not
j/warcrftf the matter of the One Baptifm (as^fliall further
l^ifJctL' hereafter by its Defniition in Scripture appear)
mufin-main ^nd we are to take the One Bapttfm tor the matter
of it, not for the fgn^ or figure ^iid type^ that went
before.
€)f 2Saptifm. 415 ^
before. Even as where Chrift is called the One Of-
fering in Scripture, tho' he was typified by many
Sacrifices and Ojferings under the Law, we under-
ftand only by the One Offerings his offering himfelf
upon the Crofs ^ whereof tho' thofe many Offerings
were Signs and Types; yet we fay not, that they
go together with that Offering of Chrift^ to make
up the One Off'ering : fo neither, tho' Heater- Baftifm
was a Sign of Chrift' s Baptifm^ will it follow, that
it goeth now to make up the Bapifm of Chrift, If
any fhould be fb abfurd, as to affirm. That this One
Baptifm here^ was the Baptifm of Water ^ and not of the
Spirit : That were fooiiflily to contradid the pofi-
tive Teflimony of the Scripture, which faith the
contrary ; as by what followeth will more amply
appear.
Secondly ; That this One Baptifm, which is the propi 11.
Baptifm of Chrift^ is not a wajlnng with water ^ appears,
firft^ from the Teflimony of John^ the proper and Proof L
peculiar Adminiflrator of Water-Baptifm, Mat, 3.
XI. I indeed baptize yopt with water unto Repentance \ The iif^-
hut he that cometh after me^ is mightier than /, whofe ^^^'^^ ^^' ,
ftooes I am not worthy to hear ; he jhall baptiz^e yon with Baptifm,
the Holy Ghoft^ and with Fire, Here John mentions <^"^ <^hriftv
two manner of Baptifms^ and two different Bap-
tifmsj the one with Water, and the other with
the Spirit j the one whereof, he was the Minifter
of-, the other whereof, Chrifl was the Minifter of:
and fuch as were baptized with the firfl, were not
therefore baptized with the fecond : / indeed bap-
tiz.e you^ but he jlmll baptiz^e yoif, Tho' in the prefent
time they were baptized with the Baptifm of Wa- •
ter ; yet they were not as yet, but were to be,
baptized with the Baptifm of Chrifl. From all
which I thus argue :
If thofc that were baptized with the Baptifm of Arg. i;
Water, were not therefore baptized with the Bap-
tifm of Chrifl^ then the Baptifm of Water is not
the Baptifm of Chrifl :
But
416 PROPOSITION XIL
But the firjt is true ;
Therefore alio the lafi.
And again,
Arg. 2. If he, that truly and really admrniftred the Bap-
tifm of Water, did notwithftanding declare ^ that
he neither could, nor did baptize with the Baptifm
of Chrift: ^ then the Baptifm of Water is not the
Baptifm of Chrift :
But the firfi is true ^
Therefore, &c.
And indeed to underftand it other wife, would
make Johns words void of good fenfe : For if their
Baptifms had been all one, why Ihould he have fo
precifely concra-dillinguifhed them? Why fhould
he have faid, that thofe, whom he had already
baptized, fhould yet be baptized by another Bap-
tifm ?
Objeft. If it be urged. That Baptifm with Water was thu
one part^ and that with the Spirit the other part^ or effect
only of the former :
\Anfa. I anfwer ^ This Expofltion con^tradrcls the plain
^n^BaptiCn ^ords of the Text. For he faith not, I hapti^^e yott
IS no Part with Water ^ and he that cometh after jhall produce the
"Z^^hnf^ effeBs of thU my Baptifm in yon by the Spirit^ &c. or
' " ije fjall accomplijlj this Baptifm in yon ^ but. He jhall
haptiz^e yon. So then, if we underlland the word
truly and properly, when he faith, / baptize yon ;
as confenting, that thereby is really fignified, that
he did baptize with the Baptifm of Water v we
jnufb needs, unlefs we olier violence to the Text,
underfland the other part of the Sentence the fame
way ^ that where he adds prefently, Bnt he jhall
baptiz.e yon^ &c. that he underflood it of their be-
ing truly to be baptized with another Baptifm,
than what he did baptize with : elfe it had been
nonfenfe for him thus to have contra-dillinguifhed
them.
Proof II. Secondly •, This is further confirmed by the fay-
ing of Chrift liimfclf, A^s i. 4, 5. Bm wait for the
Promiffi
__^ C£ isaptifnu 417
Promlfe of the Father^ which^ faith he^ ye have heard of
me : For John trdy bafiz.ed with Water ^ bm ye fhall^a^,d\
he haptlz,ed with the Holy Ghofi ?jot many days hence% John were
There can fcarce two places of Scripture run nrore^^fcff^jp^fj*
parallel, than this doth with the former, a little Baptifmwit/^
before mentioned; and therefore concludeth thc^''^'^^'"^'
fame way, as did the other. For Chrill here
grants fully, that John compleated his Baptifm, as
to the matter and fubflance of it : John (faith he)
truly baptiz^ed with Water ; which is as much as if he
had faid, John did truly and fully adminifter the
Baptifm of Water ; Bnt ye jhall be baptiz,ed with^ &c«
This fheweth, that they were to be baptized with
fome other Baptifm, than the Baptifm of Water ^
and that altho' they vv^ere formerly baptized with
the Baptifm of Water, yet not with that of Chrilt,
which they were to be baptized with.
Thirdly^ Peter obferves the famediftinction, j^chs Pi'oof 111.
IT. 16^. Then remembred I the Word of the Lordj how
that he faid^ John indeed baptiz^ed with Water ^ but ye Hl^htlSKo-
fliall be baptiz^ed with the Holy Ghofl, The Apo- lyGhoft,ir?;<f
file makes this application upon the Holy ^hofl^^^^^^^J^^^.^^
falling upon them; whence he infers, that they f«^r. '
were then baptized v/ith the Baptifm of the Spirit,
As to what is urged from his calling afterwards
for Water^ it Ihall be fpoken to hereafter. From all
which Three Sentences^ relative one to another, fir(h
of John^ fecondly of Chrifl^ and thirdly of Teter^ it
doth evidently follow, that fuch as were truly and
really baptized with 'the Baptiim of Water, were
notwithftanding not baptized with the Baptifm ot
the Spirit, which is that of Chrill ; and fuch as
truly and really did adminiflcr tiie Baptifm of Wa-
ter, did, in fo doing, not admiiiifter the Baptifin
of Chriil. So that if there be now but One Bap-
tifm^ as we have already proved, we may fafely
conclude, that it is that of the Spirit^ and nor of
Water ; elfe it would follow, that the One Baptifm-,
which now continues, were the Baptifm of Watery
E e i. e.
*:^8 " PROPOSITION XIL
i. e. 'John'^ Baptifm, and not the Baftifm of the Sp-
rit^ i. e. Chrifi% which were moft abfurd.
Objeft. If it be fa id further, That tho' the B aft i fin of John,
before ChriftV was adminiflred^ was different from it^
06 being the Fignre only *, ytt noWj that both it^ as the
Figure^ and that of the Spirit^ as the Sitbflance^ is m-
cejjary to make itp the One Baptifm.
. ^ lanfwer*, This urgeth nothing, unlefs it be
^»J^' granted alfo, that both of them belong to the Ef-
fence of Baptifm ^ fb that Baptifm is not to be ac-
. counted as truly adminillredp where both are not ^
which none of our Adverfaries will acknowledge :
But on the contrary, account not only all thofe
Water Bjp' truly baptized with the Baptifm of Chrift^ who are
*tk?tme'^ baptized with TVater^ tho' they be uncertain, whe-
Buptifmof ther they be baptized with the 5/7/r/>, or not ^ but
^'^^^' they even account fuch truly baptized with the
Baptifm of Chrift^ becaufe fprwkUdj or baptized with
Water, tho' it be manifefl and moll certain, that
they are not baptized with the Spirit, as being
Enemies thereunto in their Hearts by wicked
Works. So here, by their own confcfTion, Bap-
tifm with Water is without the Spirit : Wherefore
we may far fafer conclude, that the Baptifm of the
Spirit^ which is that of Chrift^ is and may be with-
out that of Water ^ as appears in that of AUs 1 1.
xvhere Peter teftifies of thefe Men, that they were
hnptiz^ed with the Spirit ^ tho' not then baptiz^ed with
Water. And indeed the Controverfie in this, as in
moft other things, fbands betwixt us and our Op-
pofers, in that they not only often-times prercr
the Form and Shadow, to the Power and Sub-
fbance -^ by denominating Perfons, as Inheritors and
Poflellbrsof the thing, from their having the Form
and Shadow, tho' really wanting the Power and
Subflancc^ and not admitting thofe to be fb de-
nominated, who have the Power and Subilance, if
they want the Form and Shadow. This appears
cvidciitly, ia that they account thofeu-uly baptized^
witli
with the One Baptifm of Chriftj who are not bap-
tized with the Spiritj ( which in Scripture is par-
ticularly called the Boftifm of Chrifi ) if they be
only baptized with Watery which themfelves yet
confefs to be but the Shadow or Figure. And ^.^^^^^^.^^
moreover, in that they account not thofe, who are oftuspirtt
furely baptized with the Baptifm of the Spirit., ^^V' fp'f,'l'i'i,l'^^
tized ^ neither will they have them fo denominated, or dipping
unlefs they be alfo fprinkled with, or dipped in Wa- '" ^a^r^
ten But we, on the contrary, do always prefer
the Power to the Form, the Subflance to the Sha-
dow ^ and where the Subilance and Power is, we
doubt not to denominate the Perfon accordingly,
tho' the Form be wanting^ And therefore we al-
ways feek firll, and plead for the Subilance and
Power, as knowing that to be indilpenfibly ne-
ceflary •, tho' the Form fometimes may be difpenfed
with, and the Figure or Type may ceafe, whea
the Subilance and An ti- type come to be enjoyed j
as it doth in this cafe, which (hall hereafter be madi^
appear.
§. IV. Fourthly, That the One Baptifm of^hrift^ Vroof if o
is notawalhingwithWater, appears from i Pet. 3. rhepiahen
2 1 . 71?^ like figure wheremnoj even Baptifm., doth alfo definition of
now fave m ( not the putting away of the filth of the ^r^^'Jf^'^
Flejhj but the anfwer of a good Confcience toward^s God) aUtheZ\h\c
by the RefurreElion of Jefns Chrifi : So plain a Defi-
nition of Baptifm is not in all the Bible j and there-
fore, feeing it is fo plain, it may well be preferred to
all the coined Definitions of the School-Men. The
Apoille tells us, Firfl, Negatively., what it is not,
viz. Not a putting away of the filth of the FleJJ)'.^ then
furely it is not a wajhing with Water, lince that is
fo. Secondly, he tells us Affirmatively.^ what it is,
viz. The anfwer of a good Confcience towards Gody by
the Refurre^ion of Jcfm Chrifi : where he Affirma-
tively defines it to be the Anfwer (or Confeffion^ as
the Syriack Verfion hath it) of a good Confidence.
Now this Anfwer cannot be, but where the Spirit
Ee 2 of
420 PROPOSITION XII. ~
of God hath purified the Soul, and the Fire of
his Judgment hath burned up the Unrighteous Na-
ture : And thofe in wliom this Work is wrought,
may be truly faid to be baptlz^ed with the Baftifm of
Chrift^ i. e. 'of the Spirit and of Fire. Whatever way
then we take this Definition of the Apoflle, of
Chrifi's Baptifm^ it confirmeth our Sentence : For
if we take the Firft, or Negative part, viz. That
it Is not a putting away of the filth of the Flejhj then it
tvater Bjp' Yj'iW foUow, that Water-Baptifm is not it, becaufe
flZTe'"'' that is a putting away of the filth of the Flejh. If we
Baptifmof take the Second, and Affirmative Definition, to wit>
<^*'"<^' j^at it is the Anfwer^ or Gonfeffion, of a good Con-
fcience^ Src. then Water-Baptifm is not it : fince, as
our Adverlaries will not deny, Water-Baptifm doth
not always imply it, neither is it any necefTary con-
fequence thereof. Moreover, the Apoille in this
place doth feem efpecially to guard againfl thofe,
that might efleem Water-Baptifm the true Baptifm
of Chrift •, becaufe (left by the Comparifon induced
by him, in the preceding verfe, betwixt the Souls
that \^ere faved in NoaW% Ark, and us, that are
now faved by Baptifm ^ left, I fay, any ftiould have
thence haftily concluded, that becaufe the for-,
mer were faved by Water ^ this place muft needs be
taken to fpeak of Water-Baptifm) to prevent fuch a
miftake, he plainly affirms, that it is not that, but
another thing. He faith not, that it is the Water^
or the putting away of the filth of the Flejlij as accom-
panied with the anfver ^ of a good Conftience ^ whereof ^
the one^ viz. the Water^ is the Sacramental Element^
adrnlnlftred by the Mlnlfter \ and the other^ the Grace
or Thing fgnlfied^ conferred by Chrlfl ^ but plainly.
That it is not the putting away^ &:c. than which there
can be nothing more manifeft to Men Llnpreju-
dicate and Judicious. Moreover, Veter calls this
here, which faves, the di^irv'T^G' the Anti-type^ or
the thing figured^ whereas it is ufually tranflated, as
'£ the like Figure did nowfave m ^ thereby iniinuating,
tha^:
jSDf Bapttfnu - 42T
that as they were faved by Water in the Ark, fo
are we now by Water-Bajtifm, But this Interpre-
tation crofleth his Senfe, he prefently after decla-
ring the contrary, as hath above been obferved :
and likewife it would contradid the Opinion of all ^ rhevxo-
our Oppofers. ^ For Frot eft ants deny it to be ab- teftanfs de-
folutely necefTary to Salvation : And tho' Ta^s g^^S •*,'
iay, None are faved wiphoHt it \ yet in this they zA- ^bfoiute ne-
mit an Exception, as of Martyrs^ &c. and they ^f ^fsaiva-
will not fay, that all that have it, ;are faved by tion: ai-
Water-baptifm: which they ought to fay, li th^Y'X'Xt'y.
will underlland by Baptifm^ ( by which the Apofble None can be
faith, we are Saved ) Water-Baptifm. For feeing ll]t^''^^;
we are faved by thk Baptifm^ as all thofe that were grant ex-
ii\ the Ark, were faved by Water ^ it would then fol- ^^P^^'"'-
low, that all thole that have this Baptifm^ are faved
by it. Now this Gonfequence would be falfe, if it
were underftood of Water-Baptifm ^ becaufe many
by the Confeflion of all, are baptized with Water^
that are not faved : but this Conlequence holds
moft true, if it be underflood as we do, of th^
Baptifm of the Spirit \ lince none can have this An-
fwer of a good Confcience, and abiding in it, not
be faved by it.
Fifthly : That the One Baptifm ofChrift is not awafti- Proof V^.
ing with Water^ as it hath been proved by the De-
finition of the One Baptifm^ fo it is alio manifell The Efeas
from the necefTary Fruits and Effeds of it, which "^fF^^'^^^
are three-times particularly exprefTed by the Apoflle ^if^ \f '^^"
Pad : As firft, Rom. 6. 3, 4. where he faith, That d-n^t.
fo many of them as were baptiz^ed into J efts Chrift^ were
haptiz^ed into his Death ^ buried with him by Baptijm
into Deathy that they jhoidd walk In newnefs of Life :
Secondly, to the G"^/. 3. 27. he faith pofitivcly. For
fi6 many of yon Oi have been baptiz,ed into Chrift^ have
put on Chrift: and Thirdly, to the Col. 2, 12. he
faith. That they were Buried with him in Baptifm^
and lifen with him thron^rh the Faith of th€ operation
"Ee 3 "/
422 PROPOSITION XII.
of Cod. It is to be obferved here, that the Apoftle
iipeaks generally, without any Exclufive Terntj but
Comfrehe?7jive of all : he faith not^ Some of you that
were baptmed into Chrifi^ have put on Chrifi ^ bilt, jis
many of yon : which is as much as if he had faid.
Every one of yoii^ that hath been baptlz^ed into Chrifi^
hath put on Chrifi. Whereby it is evident, that
this is not meant of Water- Baptifm^ but of the Bap-
tifm of the Spirit'^ becaufe elie it would follow,
^Jl^'^f^;. that, whofoever had been Baptiz^ed with Water-
Baptifin Baptifrn^ had put on Chrifi:^ and were rlfen with him ^
v<ints. wiiich all acknowledge to be molt Abfurd. Now
fuppofing, all the viiible Members of the Churches
of Rome^ Galatia^ and Colofs had been outwardly
Baptized with Water, (I do not fay, they w^ere^
but our Adverfaries will not only readily grant
it, but alfo contend for it) fuppofe (I fay) the
Cafe ^o^ they will not fay, they had all put onChrift •,
^^ fince divers ExprefTions in thefe Epiftles to them
fnew the contrary. So that the Apoftle cannot mean
Baptjfm with Water ^ and yet that hemeaneth the
Bapttfm of Chrifi:^ i. e. of the Spirit^ cannot be de-
nyed ^ or that the Baptifm wherewith thefe were
Baptised (of whom the Apoftle here tcftifies, that
they had put on Chrifi) was the One Baptifm^ I
think none will call in queftion. Now admit, as our
Adverfaries contend, that many in thefe Churches,
v/ho had been Baptized with Water^ had not put on-
Chrift ^ it will follow, that notwithftanding that
Water-Baptifm^ they were Baptized into Chrift^ or
with the Baptifm of C^r/)?^ feeing ^i many of them ^
a^ were Baptis^ed into Chrifty had put on Chrift^ &C.
From all which I thus Argue ^
Arg. I. jfthe BaptifmTP/r^ Water, Tr^rf f/;^ One Baptifin,
i.e. the Baptifm of Chrift, as many at were baptiz^ed
with Water, would have put on Chrift.
But the laft is falfe •,
Therefore alfo the firft.
And
^t mptiUu. 423
And again ;
Slr/ce as many^ £U are baptiz,ed into Chrill, i. e. with
the One Baptifln, which is the Baptifm of Clirift,
have fut on Chrift^ then Water-Baptifni is not the
One Baptifm, viz., the Baptifm of Chiiil.
Bfit the firfi ts true : Arg. 2,
Therefore alfo she laft.
.§. V. Thirdly : Since John'j Baptifm wa^ a tigHr£^ VvO"^, III
and feeing the Figure giv^s way to the Sahflance^ albeit
the thing fgitred remain^ to wit, the One Baptifm of
Chrifiy yet the other ceafethj which wa6 the Baptifm of
John.
That "john^ Baptifm was a Figure of '^^^i^'^ i^^^J/^^u
Baptifm, I judge will not re^iiy be denied^ ^^^^tifmwafa
in cafe it fhoiild, it can eali^ be proved from th^ rSu
nature of it. Johnh Baptifm was a being Baptized
with Water J but Chrifi's is a Baptidng with the Spirit:
TJierefore Johns Baptiihi muil have been a Figure
of Chrifl-s. But further, that Wa^er- Baptifm wa$
John's Baptifm, will not be denied : That Water-
Baptifm is not Chrifi's Baptifm^ is already proved.
From which doth arife the Gon4firmation of our
Propofition, thus^
There is no Baptifm to continue now, but the Arg,
One Baptifm of Chrilt.
Therefore Water- Bitptifm is not to continue now ^
becaule it is not the Baptifm of Chrifl.
That John\ Baptifm is cealed, many of our Ad- n,
verfaries confeG: bur, if any ihouid alledge it Jonr/,-^,?.*.
otherwife, it may be cafily proved by the exprefs ^^^'"J^/^^
words of John^ not only as being infinuated there, p^fep
where he contra-diilinguilheth his Baptifm from ^^^**
that of Chrifi-^ but particularly where he faith,
John 3. 3Q. He Q Chrift ] mufi ificreafe^ but I [_ John j
miifl decreafe. From whence it clearly tbiiovvs,
that the increafwg or taking place of Chrift's Bap-
Xifin, is the decr7afing or aboliding of John's Bap-
Ulm : fo that, it Water 'Baptifm was a particular
part of John'i Miailtry, and is no part of Chriji's
E e '4 Baptiiln,
rs C3w^
424 PROPOSITION XIL ^
Baptifin, as we have already proved, it will ne-
ceflarily follow, that it is not to continue.
Arg. Secondly : Jf Water-Ba^tlfm had been to cominue a
perpetual Ordina-/Ke of Chrifi in his Churchy he would
either have fraH-iJed it himfelf^ or commanded his Apo-
files fo to do.
But that he praf^ifed it not, the Scripture plainly
affirms, John 4. 2. And that he commanded his
Difcivles to Bdptiz,e with Water ^ I could never yet
read. As for. what is alleged, that Matth. 28.
1 9, &c. ( where he bids them Baptiz^e ) is to be
underltood of Water-Baptifm^ that is but to beg the
QueiRrion, and the grounds for that Ihal] be here-
after examined. ^
Therefore to Baptize tp/V/? Water, is m perpetual Or-
dinance of Chrifl to his Church,
This hath had the more Weight with me, be-
caufe I had not any ftanding Ordinance or Appoint -
ment of Chrifi^ necelTary to Chrillians, for which we
have not eidier D^rZ/^'s own Pradice or Command^
as to obey all the Commandments, which compre-
hend both our Duty towards God and Man, &c. and
where the Gofpel requires more than the Law -^ \w\\id\
is abundantly fignified in the 5^/? and 6th Chapters of
Matthew^ and elfewhere. Befides, as to the Duties
of Worlhip, he exhorts us to Meet, promifing his
Prefence, commands to Pray ^ Preachy IVatchj &:c.
and gives Precepts concerning fome Temporary
things, as the WaJ}ji?7g of one another s Feety the hreak^
i77g of Breads hereafter to be difcufTed : only for
this one thing of Baptiz^ing with Water^ ( tho' fo
earnellly contended for ) we find not any PrecepG
of Chrifl:,
III. §. VI. But to makcl'Vatcr'Baptifm a neceflary /?/-
TheGof 1 fi^[^^^^^^ ^^ ^^^ Chriftian Religion^ which is Pure and
pfts an ^nd Spiritual, and not Carnal and Ceremonial, is to de-<
f Slf- rogate from the New Coven ant -Difpenfati on ^ and fee
' ^"'^"'^'* up the Legal Rites and Ceremonies^ of which this of
Baptifm^ or Waflnng with Water ^ was one ^ as appears
from
from Heh. 9. i o. where the Apoflle fpeaking there-
of, faith, that it flood odyln Meats and Drinks^ and
divers Baptlfms^ and carnal Ordinances impofed^ un-
til the time of Reformation : If then the time of Re-
formation, or the Difpenfation of the Gof^el^ which
puts an end to the Shadows, be come, then fuch
Bapifms and carnal Ordinances are no more to be
impofed. For how Ba^tifm with Water comes now
to be a Spiritual Ordinance^ more than before in the
time of the Law^ doth not appear ; feemg it is but
Water flill, and a Wafhing of the outward Man,
and a putting away of the Filth of the Flelh ftill :
and as before, thofe that wcrefb Walhed, were not
thereby made perfed, as pertaining to the Con-
fcience-, neither are they at this Day ^ as our Ad-
verfaries raufl needs acknowledge, and experience
abundantly Iheweth. So that the matter of it,
which is a Wafhing with Water, and the EfTedls of
it, which is only an outward Cleanfing, being flill
the fame, how comes Water-Baptifm to be lefs a
Carnal Ordinance now, than before?
If it be faid, That God confers inward Grace Hpon Qbjedl.i
fome, that are now Baptiz^ed.
So no doubt he did alfo upon fome that ufed thofe ^^fa^^
Baptifms among the Jews,
Or if it be faid 7 Becaufe^tis commanded by Chrifi Q\y\Q^^2
now^ under the New Covenant,
I Anfwer, ivV/, That's to beg the Queflion j of Anfw.
which hereafter.
But Secondly^ We find. That where the Matter
of Ordinances is the fame, and the End the fame,
they are never accounted more or lefs Spiritual,
becaufe of their different times. Now, was not
God the Author of the Vurif cations and Baptifms un-
der the Law f Was not Water the matter of them,
which is fo now? Was not the End of them to
Ijgnifie an Inward Purifying by an Outward Wafh-
ing? And is not that alledged to be the End flill ?
And are the aeceffary Effedts or Confequences of it
any
4^6 PROPOSITION XIL
any better now than before, fince Men are now
Mfn sfe ne by thc vlrtuc of Water-Baptifm, as a neceflary
"thin before confequence of it, no more than before, made in-
fry water- vvardly dean ? And if fome by God's Grace, that
^^^/|J" '"■ are baptized with Water, are inwardly purified,
cieanfed. fo were fome alfo under the Law ^ fo that this is
not any neceflary confequence or effed, neither
of this, nor that Baptifm. It is then plainly Re-
pugnant to right Reafon, as well as to the Scrip-
ture Teilimony, to affirm that to be a Spiritual Or-
dinance now, which was a Carnal Ordinance before,
if ic be flill the fame, both as to its Author, Mat-
ter and End, however made to vary in fome fmall
Circumflances. The Spirituality of the New Cove^
nmt^ and of its IVorJhlp ellablifhed by Chrifl, con-
liHed *iiot in fuch fuperficial Alterations of Cir-
cumilances', but after another manner. Therefore
let our Adverfaries fhew us, if they can, ( without
begging the Queftion, and building upon fome one
or other of their own Principles, denied by us)
where-ever Chrifl appointed or ordained any In-
flitution or Obfervation under the New Covenam^
as belonging to the Nature of it, or fuch a necef-
fcry part of its IVorjUp^ as is perpetually to conti-
nue, which being one in Subflance and Effeds, ( I
fpeak of NecefTary, not Accidental Effeds) yet be-
caufe of fome finall difference in Form or Circum-
ftance, was before Carnal, notwithltanding it was
commanded by God under the Law^ but now is
becom.c Spiritual, becaufe commanded by Chrifl
under the Gofpd ? And if they cannot do this, then
if Water-Baptifm was once a Carnal Ordinance, as
the Apoflle pofitively affirms it to have been, it
remains a Carnal Ordinance ftill ^ and if a Carnal
Ordinance, then no neceflary part of the Gofpel^ or
New Covenmt Diffenfation ^ and if no neceflary part
of it, then not needful to continue, nor to be pra-
diled by fuch as live and walk under this Difperi-
fath'/i. But in this^ ^s in mcfl othn' things, (ac-
cording
"'''""" "~ '<Dt ©aptifm. 427
i
cording as we have often obfervcd) our Adverfa-
ries Jitdaizje^ and renouncing the Gloriom and 5p/>/V
tnd Priviledges of the New Covenant, are {ticking
ip, and cleaving to, the Rudiments of the Old, both
in DoEirine and PForJljip^ as being more fuited and
agreeable to their Carnal Apprehenfions, and Na-
tural Senfes. But we, on the contrary, travel
above all, to lay hold upon, and cleave unto the
Light of the Glorious Gofpelj revealed unto us. And
the Harmony of the Truth we proftTs in this, may J^''. ^^w
appear, by briefly obferving how in all things v^'c /dfromtb^
follow the SpiritMal Gofpel of Cbrift^ as contra- <^2^P«^
diflingiiifhed from the Carnality of the Legal
Difpenfation •, while our Adverfaries, through re-
jeding this Gofpel^ are ftill labouring under the
Burthen of the Law^ which neither they, nor their
Fathers, were able to bear.
For the Law and Rule of the Old Covenant, and The oiiu
Jews, xoM outward^ written in Tables of Stone and ^jp^'' ^^
Farchmems : So alfb is that of our Adverfaries. jhip'La'v^^
Bm the Lam of the New Covenant i^- inward and per- <i{^l"&"if^
, ■ ■' t rr r- • ' (d ffcm tke
fetual^ written in the Heart: So IS OUrs. inward.
The JVorfnp of the Jews was outward and earnaly
limited to fet times^ places and perfons^ and per for mid
according to fet prefcrihed Forms and Ohfervdtions : So
is that of our Adversaries. But the Worfijip of the
New Covenant is neither limited to time^ place^ nor
perfon \ hut is performed in the Spirit^ and in Tnith^ and
i$ not aUed according to fet Forms and Prefcriptions^
but as the Spirit of God immediately acis^ moves and
leads ^ whether it be to Preachy P^'^y-> or Sing : and fuch
is alfo our Worfhip.
Sq likewife the Baftifm among the Jews under the
Law^ was an outward Wajljing with outward Water^
only to typifie an inward Purification of the Soul^ which
did not necejfarily follow upon thofe that were thus bap-
tiz^cd : But the Baptifm of Chrill, under the Gos-
pel, is the Baptifm of the Spirit, and of Fire^ not
the putting away of the filth of the Flefl}^ bnt the anfwsr
428 PROPOSITION XIL
of a 'rood Co/ifcie?ics towards God : And flieh is the
Baptifm that we labour to be baptized withal, and
contend for.
Arg. §. VII. But again, If Water-Baptifm had been
an Ordinance of the Gofpel, then ti;e Apollle Paul
would have been fent to adminiOcr it^ but he de-
clares pofitively, i Cor. i, i^ That Chrifi fent him
not to Baptizcy bnt to Preach the Goffel : The Rea-
fon of that Confequence is undeniable, becaufe the
ly Apoftle Paufs Commiflion was as large as that, of
rbtffwater- any of them ^ and confequently he being in fpecial
Baptifm itf manner the Apoftle of Ghrift to the Gentiles^ if
Oinfe, Water-Baptifm (asour Adverfaries contend) be to
^^iixum- be accounted the Badge of Chrifilamty^ he had more
j€ws. ^^^ need than any of the reft to be fent to Baptize
with Water, that he might mark the Gentiles^ Con-
verted by him, with that Chrifiian Sign, But in-
deed the Realbn holds better thus, That fince Pad
was the Apoftle of the Gentiles^ and that in his
%i Miniftry he doth through all (as by his Efifiles
appear) labour to wean them from the former
Jewifh Ceremonies and Obfervations^ ( tho' in fb doing
he was Ibmetimes undefervedly judged by others of
his Brethren, who were unwilling to lay afide thofe
Ceremonies) therefore his Commiflion ( tho' as full,
as to the Preaching of the Goffely and New Cove-
7iant Diffenfationy as that of the other Apoftles)
did not require of him, that he ftiould lead thofc
Converts into fuch Jewijh Obfervations and Baptifms^
however that Pradice was indulged in, and pra-
ctifed by the other Apoftles, among their JewiJIj
Profelytes : For which caufe he thanks God that he
^ ®^''* ^' had baptiz^ed fo few^ intimating, that what he did
Paul TP^77of therein, he did not by virtue of his Apoftolick
^toBap- Qqj^j-j-j[J]"jqj^^ \y^-^i rather in Condefcenfion to their
Weaknefs ^ even as at another time he Circumcifed
Timothy.
Objcft.i ^"^ Adverfaries, to evade the Truth of this
Teftimony, ufually alledge, That by this is only to
be
be Hnderflood^ that he was not fent principally to Bap^
tiz^e ^ not that he was not fent at all.
But this Expofition, fince it contradids the po- Anfw.
fitive words of the Text, and has no better Foun-
dation, than the affirmation of its Aflertors, is jufl-
ly rejeded as fpHrions^ until they bring feme bet-
ter proof for it : He faith not, / was not fern prin-
cipally to Baptize ^ but, I was not fent to Baptiz^e.
As for what they urge, by way of Confirmation, confir;
from other places of Scripture, where C«^0 is to
be fb taken, as where it's laid, / will have Mercy^ Mat. p. 33;
and not Sacrifice^ which is to be imderflood, that ^''** ^' ^
God requires principally Mercy^ not excluding Sa-
crifices :
I fay, this place is abundantly explained by the ^^fat.
following words, [^and the knowledge of God^ more
than burnt Offerings'^ by which it clearly appears,
that Biirnt'Offeri?igs^ which are one with Sacrifices^
are not excluded ^ but there is no fuch word added
in that of Tanl^ and therefore the Parity is not de-
monftrated to be alike, and cenfequently the In--
ftance not fufficient^ unlefs they can prove, that
it ought fo to be admitted here : Elfe we might
interpret, by the fame Rule, all other places of
Scripture the fame way ^ as where the Apollle
faith, I Cor, 2. 5. That your Faith might not ft and in
the Wifdom of Men^ but in the Tower of God'^ it might
be underftood, it fhall not ftand principally fo. How
might the Gofpel, by this liberty of Interpreta-
tion, be perverted ?
If it be faid. That the ahnfe of this Baptifm among Obie^a
the Corinthians, in dividing themfehesj according to
the Perfons by whom they were baptiz^ed^ made the -Apo^
file fpeak fo j but that the ahnfe of a thing doth not abo^
lljlj it,
I anfwer *, It is true, it doth not, provided the yhfw.
thing be lawful and neceflary ^ and that no doubt
the abufe abovefaid gave the Apoflle occafion Co
to write. But let it from this be confidered, how
the
430 PROPOSITI ON XIL
the Apoftle excludes Baptizing^ not Treachlngy tho'
the abufe [mark] proceeded from that, no lefs thaa
from the other. For thefe Corinthians did denomi-
nate themfelves from thofe ^ifFerent Perfons, by
whofe Preaching (as well as rrom thole, by whom
they were Ba^tiz^ed) they were Converted, as by
the 4, 5, 5, 7 and 8 verfes of Chap. 3. may appear:
And yet for to remove that Abufe, the Apollle
doth not fay, he was not fent to Preach 9 nor yet
rbif^prcach- doch he rejoyce, that he had only Preached to a
^filnding f^^ '-> becaufe Preachi??^^ being a Handing Ordi-
ordinance, nance in the Church, is not, becaufe of any abufe
Z^ferVn. ^^^^^ ^^^^ l^Q'^W. may tempt any to make of it, to
be forborn by fuch as are called to perform it by
the Spirit of God : Wherefore the Apoflle accord-
ingly. Chap. 3. 8, 9. informs them, as to that, how
to remove that Abufe. But as to Water- Baptifm,
for that it was no Handing Ordinance of Chrift,
but only pradifed as in Condefcenfion to the "jews^
and by fome Apoltles to fome Gemi^es alfo ^ there-
fore fo foon as the Apoille perceived the abufe of it,
he let the Corinthians underfland, how little Itrefs
was to be laid upon it, by fhevving them, that he
was glad, that he had admiuiftred this Ceremony to
fofcvv of them \ and by telling them plainly, that it
was no part of his Commiflion, neither that whick
he was lent to adminilter.
Qiiery. Some ask us, How we hiow that Baptiz^ing here is
meant of Water, and not of the' Spirit ^ which if it
he^ then it will exclude Baptifm of the Spirit, as well
oi of Water.
'Anfw. I anfwer ^ Such as ask the Qiiellion, I fuppofe,
fpeak it not as doubting that this was faid of
That whicio Water 'Baptifm^ which is more than manifelt. For
ShX'fb' fiiicc the Apoflle Pad's Meilage was, to tnm People
Baptifmof f-Jt/i Darknefs to Llght^ and Convert them to Cody
the spirit, ^j^j j.|^^j- ^^ niany as are thus Turned and Converted
( fo as to have the anfwer of a good Confcience towards
Gody and to hxve put on Chrifty and be arifen with him
in
" Ct i5aptifm« 431
in Newnefs of Life ) are baptized with the Baptifm
of the Spirit. But who will fay, that only thofe
few^ mentioned there to be baptized by Fad^ were
come to this ? Or that to turn, or bring them to
this Condition, wa5 not ( even admitting our Ad-
verfaries Interpretation ) as principally a part of
Tad's Miniftry as any other? Since then our Ad-
vcrfaries do take this place for Water-Baftifm ( as
indeed it is) we may lawfully, taking it alfo, urge
it upon them. Why the word Baptifm and Bap^
tiding is ufcd by the Apollle, where that of IVaterj
and not of the Spirit^ is only underJflood, fhall here-
after be fpokcn to. I come now to confider the
Reafbns, alledged by fuch as plead for Water-Bap^ p ..
tifm 'j which are alfo the Ob-jedions ufed againft the ^^ ^ **•
Difcontinuance of it.
§. VIII. Flrftj Some Objeft, TJjat Ckrifi, who hadOh]tetA
the Spirit above meafure^ was notwithflanding baptized
with Water. As Nic. Arnoldm^ againft this TheJis^John 3. 34I.
Sed. 46. of his Theological Exercitation,
I anfwer ^ So was he alfo Circnmcifed^ it will not Jl-^/w.
follow from thence, that Circumcifion is to conti-
nue : For it behoved Chrift to fulfil all Righteouf- ^^^^[^^
nefs, not only the Miniftry of John^ but the Law ^"john"^
alfo; therefore did he obferve the 3^^///; F^^/j and
Rites^ and kept the Faffover : it will not then fol-
low, that Chriflians ought to do fo now; and there-
fore Chrift, Mat, I, 15. gives fohn this Reafon of
his being baptized, defiring him to fiffer it to be fo
now'^ • whereby he fufficiently intimates, that he
intended not thereby to perpetuate it as an Ordi-
nance to his Difciples.
Secondly ; They objed, Mat, 28. 19. Go ye there- Objefta
fore^ and teach all Nations^ baptiz^ing them in the
Name of the Father^ and of the Son^ and of the Holy
Ghoft,
This is the great Objeftion, and upon which they Anfvp.
build the whole StiperfiruH^ure : Whereunto the firft
general and found Anfwer is, by granting the whole ^
but
4^2 PROPOSITION XII.
but putting them to prove, that Water is here
^'^rf cS' meant, fince the Text is filent of it. And tho'
doth mean in reafon it be fufficient upon our part, that we
in Mat. 28? cQQ^^ede the whole exprefTed in the place, but de-
ny that it is by Water^ which is an addition to the
Text ^ yet I fliall premife fome Reafons why we
do fo, and then confider the Reaibns alledged by
thofe, that will have Water to be here under-
flood.
Arg. I. The firfi is a Maxim yielded to by all. That we
ought not to go from the literal fignification of the Text-,
except fome urgent] necejfity force us thereunto.
But no urgent necefTity in this place forceth us
thereunto :
Therefore we ought not to go from it.
Arg. 2. Secondly^ That Baptifm which Chrift commanded
his Apollles, was the One Baptifin, id eft^ his own
Baptifm :
But the One Baptifm^ which is Chrift^ s Baptifm^ is
not with Water^ as we have already proved :
Therefore the Baptifm commanded by Chrift to
his Apoftles, was not Water-Baptifm,
Arg. 3. Thirdly., That Baptifin which Chrift commmand-
ed his Apoftles, was fuch, that as many as Were
therewith Baptized, did put on Chrift :
But this is not true of Water-Ba^tifm ;
Therefore, &c,
Arg. 4.' Fourthly : The Baptifm commanded by Chrift to
his Apoftlei^, was not Johnh Baptifm :
But Baptifm with Water was Johnh Baptifm.
Therefore &c.
Allegation I. But Fjrft, they ailed ge, That Chrifi's Baptifm^
thoi^ a Bkptifm with Water., did differ from John'/,
becaufe John only Baptiz^ed with Water unto Re"
fentance., but Chr'ifl commands his Difciples to Baptiz^e
in the Name of the Father., Son., and Holy Ghoft j'
reckonings that in this form., there lieth a great dif"
ference betwixt the Baptifin of John, and that of
Chrift.
I anfwer y
I Arifwer, In thai Johfi's Bapcifm was unto Re- jinfw.
pen ta lice, the Difference lieth not there, becaufe fo
is Chrift's alfo : yea, our Adverfaries will not deny,
but that adnlt Terfons^ that are to be baptized, ought
e're they are admitted to IV^ter-Baptlfm^ to Repent
and Contefs their Sins •, and that hfams alfo with a
refped to, and confideration of their Baptifm, ought
to Repent and Confefs: So that the difference lieth
not here ^ fince this of Repentance and Confeflioii
agrees as well to Chrifi'Sy as to Johi's Bapifm. But in
this our Adverfaries are divided •, for Calvi-a will have
Chrifi's and Joh/i's to be all one, Lifi, Lib. 4. cap. 1 5.
Sedt.7, 8. Yet they do differ, and the difference is, ia
that the one is by Water, the other not, &c.
Secondly^ As to what Chrifl; faith, in command-
ing them to Baptiz,e in the Name of the Father^ Son^
and- Spiritj I confefs that flates the difference, and
it is great ^ but that lies not only in admitting
Water 'Baptifm in this different Form, by a bare ex-
prefling of thefe Words ; For as the Text faith no
fuch thing, neither do I fee, how it can be infer-
red from it. For the Greek is «V to oVo/z*, that is, ofthemme
into the Name \ now the Name of the Lord is often fai^kmln
taken in Scripture for fomething eife, than a bare stnptuu,
found ofW^ords, or literal exprefllon, even for his
Virtue and Bower ^ as may appear from Pfalm 54. 3.
Cant, T.3. Brov, 18. 10. and in fnany more. Now,
that the Apoftles were, by their Miniflry, to bap-
tize the Nations into this Name^ Virtue^ and Bower -^ rfcfBaptil^n
and that they did fo, is evident by '^^it Telli-'ff ^''^
inonies of PW, above-mentioned, where he faith, Ij'^^f
That as many of them a^ were haptiz^ed into Chrifl^ have
■put on Chrifi : this mufl have been a bapt^iUn^ into
the Name^ i. e. Bower and rirtne'^ and not a meer
formal Expreffion of Words, adjoined with Water-
^liptifm ^ becaufe, as hath been above obferved, it
doth not follow as a natural or neceflary confe-
quence of it. I would have thofc, who deiire to
have their Faith builc upon no other Foundation,
F f than
434 I' R O POSITION XIL
than the Teilimony of God's Spirit^ and Scriptures
of Truths throughly to confider, whether there can
be any thing further alledged for this Intepretation,
than what the prejudice of Education, and influence
of Tradition, hath impojTed. Perhaps it may Hum-
ble the unwary and inconliderate Reader^ as if the
very Charader of Chriftlatiity were abolifhed, to tell
him plainly, that this Scripture is not to be un-
derflood of Baptizwg with Water ^ and that this
Form, of Baptiz^ing in the Name of the Father^ Soriy
and Spirit^ hath no warrant from Mat. 28. &c.
vnnher For which, befides the Reafon taken from the
^prlfcrtbf signification of \jhe Name'} as being the Firtne and
J^Fon/of Power above cxprefled, let it be confidered, that
*iat"'^?" if it had been a Form prefcribcd by Ch rill to his
Apoftles, then furely they would have made ufe
of that Form in the adminiflring of Water- Baptifm^
to fuch as they baptized with Water ^ but tho' ,
particular mention be made in divers places of the
jlBsj who were baptized, and how •, and tho' it
be particularly exprefled, that they baftiz.ed fuch
and fuch, as u4^s 2. 41. & 8. 12, 13, 38. & 9. 18.
& 10. 48. & 1 5. 15. & 18. 8. yet there is not a
word of this Form. And in two places, ^^s 8. 1 5.
& 19. 5. it is faid of fome, that they wqvc haftiz^ed
in the Name of the Lord Jefm \ by which it yet more
appears, that either the Author of this Hifiory hath
been very defective, who having fo often occafion
to mention this, yet omitteth fo fubllantial a part
of Bapt'fm^ ( wliich v^ere to accufe the Holy Chofi^
by whofe guidance Lnke wrote it) or elfe, that
the ApoHles did no Vv^ays underftand, that Chrifl by
his Commifiion, Mat. 28. did injoyn them fuch a
Form of Water-Baptifm^ feeing they did not life
it. And therefore it is fafer to conclude, that
what they did, in adminiflring Warer-Baptifm^ they
did not by Vertue of that CommilTion ^ elfe they
would have fo ufed it : For our Adverfaries, I fup-
pofcj. vrould judge it a great Hmfic to adminilfer
WiHtQr-
Water-Baptifm without that, or only in the Name of
Jefas^ without mention of Father or Spirit^ as it is ex-
-^refly laid they did, in the two places above-cited.
Secondly ^ They fay, If this were not imderftood ofMkg, 2,
Water-Baptifin, it would be a Tautology^ and all one
with Teaching.
1 fay, Nay : Baptiz^lng with the Spirit^ is fbmewhat Anfw.
further than Teaching, or informing the Under-
fending^ for it imports a reaching to^ and nieltmg^^^J^^f^\
the Hearty whereby it is turned^ as well as the Vn-ti%inBd\feT
derjlanding informed. Befides, we find often in the
Scripture, that Teaching and Infim^ing are put to-
gether, without any Abfurdity, or needlefs Tauto-
logy ^ and yet thefe two have a greater Affinity,
than Teaching and Baptiz,ing with the Spirit,
Thirdly j They fay, Baptifm in this place muft he Allcg. 3.
under f:ood with Water^ hecaitfe it is the Allien of the
' Apofiles ^ andfv cannot he the Baptifm of the Spirit^ which
is the work of Chrifl^ and his Grace ^ not of Man^ &:c.
I anfwer ^ Baptifm with the Spirit^ tho' not wrought ^^7^*
without Chrif; and his Grace^ 'is inftrumentally done rfo^Baptiiln
by Men fitted of God for that purpole ^ and there- v^n^ tfc^spi-
fore no abfurdity follows, that Baptifm with the ^^ c^^^Mm
Spirit fliould be exprefled, as the Adion of the Apo- di inftru-
Itles : for tho' it be Chrifi, by his Grace, that '"'''^''
gives Spiritual Gifts^ yet the Apoflie, Rom, i. 11.
fpeaks of his imparting to them Spiritual Gifts \ and
he tells the Corinthians^ th^t he had begotten them
through the Gofpel^ i Cor. 4. 1 5. And yet to beget
People to the Faith^ is the work of Chrift and his
Grace^ not of Men. To Convert the Heart, is pro-
perly the Work of Chrift ^ and yet the Scripture
often-times afcribes it to Men, as being the In-
ftruments : And fince Fad's Gommiffion was To
turn People from Darknefs to Lights tho' that be not
done without Chrifi co-operating by his Grace ^ fo
may alio Baptizing with the Spirit be exprefled, as
perforraable by Man, as the Inflrument, tho' the
Work of ChrijFs Grace be needful to concur there-
Ff 2 unto;^
43<^
PROPOSITION XII.
unto: fo that it is no abfurdity to fay, that the
Apoflles did adminiflcr the Bapttfm of the 5p/n>,
Al!cg.4. Lafliy-j They fay, That fine e Chrifi faith her e^ that
he rvill be with his Difciples to the end of the worldy there'
fore Water-Baptilni mnfi continue fo long\
A r If lie had been fpcaking here of Water- Baptifm^-
'^^^' then that might have been urged \ but feeing that
is denied, and proved to be falie, nothing from
thence can be gathered: He fpeaking of the Bap-
tifm of the Spirit^ v^hich we freely confefs dotli re-
main to the end of the World ^ yea, fo long as
Orrifs Prefence abideth with his Children,
Objea.3 §. IX. 77;/r^/y^ They objed the conftant TraElice
of the Apoflles in the Primitive Churchy xvho^ they fay^
did always adminifler Water-Baptifm to fitch m they^
Co?7vertcd to the Faith of Chrifi ^ And hence alfo they
further urge that of Mat. 28. to have been meant of
Water, or elfe the Apoflles did not underfland itj in
that in baptizing they itfed Water ^ or that in fo doing
they walked without a Commijjion.
Anfw. I anfwer ^ That it was the Con fl ant Practice of the
Apoflles^ is denied ^ for we have ihewn, in the Ex^
ample of Paul^ that it was not fo ^ fince it were
moil abfurd to judge, that he Coaverted only thofe
few, even of the Church of Corinth^ whom he laitk
lie baptiz^ed ^ nor were it lefs abfurd to think, that
that was a conflant Apoflolick PraUice^ which he, that
was not inferiour to the chiefeft of the Apoftles,
and who declares, Jie laboured as much as they all^
rejoiccch, he was fo little in. But further, the Con-
'%f^'' clufion inferred from the Apoflles Pra(flice of Bap-
t^izid. ti^^ing with Watcr^ to evince that they underflood
Aiat. 28. of Water-Baptifm^ doth not hold : for tho'
they ^.^pf/;^^^ with Water, it wil"l not follow, that
cither they did it by Vertue of that Gommiflion,
or that they millook that place ^ nor can there be
any Medium brought, that will infer fuch a Con-
cliilion. As to the other infinuated Abfurdity,
Xhat they did it without a Cornmijfion ^ it is none aC
all:-
^f Saptiftu, 437
all: for they might have done it by a Permillion,
as being in life before Chrljl's Death -^ aiKl becaiife
the People nurfed up with outward Gereoionies,
could not be weaned wholly from them. And
thus they ufed other things, as Circumciftorj^ and
■Legal Furifications^ which yet they had no Com-
milTion from Chrlft to do, (to which we fhall fpeak
more at length in the following Fro^ofulon^ con-
cerning the Suffer.)
But if from the famenefs of the Word, becaiife ObjeS:.
Chrifl bids them Baftl^e^ and they afterwards in
the ufe of Water are laid to Baptiz.ey it be judged
.probable, that they did imderfl and that Commijfion^
Mat. 28. to authorize thetn to Baptlz^e with Water,
and accordingly fra^lfed it.
Altho' it fhould be granted, that for a feafon j4r?fw\
they did fo far miftake it, as to judge, that IVater
belonged to that Baptlfm^ (which however I find
no neceffity of granting) yet I fee not any great
Abfurdity would thence follow. For it is plain,
they did millake that Commiflion, as to a main ^
part of it, for a feafon, as where he bids them
Xjo teach all Nations"^ iince fome time after, they
judged it unlawful to teach the Gentiles ^ yea, Veter
himfelf fcruplcd it, until by a Vilion conltrained
thereunto *, for which, after he had done it, he Thejponie.'
•was for a feafon (until they were better inform- f^^f{3«g
ed) judged by the reft of his Brethren. Now, if tfceGentUcs-
the Education of the Apofiles and Jews^ and their
Propenfity to adhere and ftick to the Jewljh Reli-
gion^ did fo far influence th-em, that even after
Chrifl^ s RefnrreBlon^ and the pouring forth of the Spl^
rltj they could not receive nor admit of the Teach-
ing of the Gentiles^ tho' Chrlfi^ in his CommilTion to
them, commanded them to preach to them ^ what
further Abfurdity were it to fuppofe, that through
•the like Miftake, the chiefeft of them having been
the Difciples o(John^ and his Baptlfm being fo much
prized there among the "Jews^ that they alfo took
F f 3 Chrlff
438 P R O P O S I T I Q N XII.
Chrift's Baptifmj intended by him of the Spirit, to
be that of Water, which was John's^ and accord-
ingly pradifed it for a feafon? It fuffices us, that
if tliey were fo miftaken, ( tho' I fay not that they
were fo) they did not always remain under that
Millake : Elfe Teter would not have faid of the
Maptifm which now faves, that it is not a putting
away of the filth of the Flejlj^ which certainly Water-
Baptifm is.
But further, They urge much Peter's baptizing
Cornelim ^ in v/hich they prefs two things, Firft,
That Water- Bapifm is ufed^ even to thofe that had re-
ceived the Spirit. Secondly, That it is- faid pofitively^
he commanded them to be baptiz^ed^ Acts 10.47,48.
But neither of thefe doth ncceflarily infer Water-
Baptifm to belong to the New Covenant Difpenfa-
tion^ nor yet to be a perpetual (landing Ordinance
in the Church. ¥ or fir fi^ all that this will amount
tvi^^ftker to, was, that Peter at that time baptized thefe
Peter'iBd^p Mcu ^ but that he did it by vcrtue of that Com-
S^Af^TJri'^in^ion, Mat. 28. remains yet to be proved. And
mjibes It a j-jqw doth the baptiziug with Water, after the re-
/i/w?f/'ceiving of the Holy GhoU", prove the cafe, more
the c/?«/Ti??than theufe of CircHmcifwn^ and other Legal Rites^
acknowledged to have been aded by him after-
wards ? Alfo, no wonder if Peter^ that thought it
fo llrange ( notwithflanding all that had been pro-
fcfled before, and fpoken by Chrift) that the Gen-
tiles fhould be made partakers of the Gofpel^ and
with great difficulty, not without an extraordina-
ry Impulfe thereunto, was brought to come to them,
and eat with them, was apt to put this Ceremony
upon them ^ which being, as it were, the particular
Difpenfation of John^ the Fore-rmner of Chrift^ feem-
ed to have greater Affinity with the Gofpel, than
the other Jewifij Ceremonies^ then ufcd by the Church \
but that will no ways infer our Adverfaries Con-
clulion. Secondly^ as to thefe words, And he com-
mnnded them to be baptiz^ed , it declareth matter of
FaEb^ not of Rtght^ and amounteth to no more^
than that Teter did at that time po hie & mmc^
command thofe Perfons to be baptlz^cd with Water^
which' is not denied : But it faith nothing, that
Peter commanded Water-Baptifm to be a Handing
and perpetual Ordinance to the Church • neither
can any Man of found Reafon fay, if he heed
what he fays, that a Command in matter of FaEl
to particular Perfons, doth infer the thing command^
ed to be of general Obligation to all, if it be not
otherwife bottomed upon fbme Poficive Precept.
Why doth Peter'% commanding Comelim and his
Houfhold to be baptiz^ed at that time, infer Water-
Baftifm to continue, more than his conflraining
( which is more than commanding ) the Gentiles
in general to be Circnmcifed., and obferve the Law i*
We find at that time, when Peter baptized Come-
Um^ it was not yet determined, whether: the Gen-
tiles fhould not be Circumcifed -^ but on the con-
trary, it was the moil general fenfe of the Churchy
that they jlwdd : And therefore no wonder, if they
thought it needful at that time, that they fhould
be baptiz^ed^ which had more Affinity with the Go-
fpel^ and was a Burthen lefs grievous.
§. X. Fourthly ^ They objed from the fgnification Objed'.4
of the word [^Baptize,] 'which is as much as to dip and
wafh with Water •, alkdgitig thence^ that the very Word
imports a being baptized with Water.
This Objection is very weak. For fince bap- ji^fxc,
tizjng with Water was a Rite among the Jews^ as
Padm Riccius fheweth, even before the comin?^ ^^|^E'^
John-^ and that the Ceremony received that Name dipping or
from the Nature of the Pradtice, as ufed both by lllj^^,^,
the Jews^ and by John. Yea, we find that Chrifi and
his Apoftles frequently make ufe of thefe Terms to a
more Spiritual Signification : CircHmcifon was only
ufed and underflood among the Jews^ to be that of
the Flejij ; but the Apoflle tells us of the Ciraimci-
fion of the Heart and Spirit^ made without hands. Sq
Ff 4 that
440 P R Op OS IT 1 ON XII.
i
that tho' Baptlfm was ufed among the Jews^ only
to fignifie a wajlntig with Water ^ y.et both "Johriy
Chrift^ and his yipojiles^ fpeak of a being Baptised
with the Spirit^ and with Fire j which they make the
peculiar Bapifm of Chrift^ as contra-diftingiuflied
'from that of Water^ which was Johi\ (as is above
fhewn.) So that tho' Baptifm among the 3^nps, was
only underltood of IVater ^ yet among Chnftians^ it
is very well underflood of the Spirit j without Wa-
ter : as we fee Chrift and his Apoftles fpiritually to
imderfland things, under the terms of what had
hcQn jliitdows before. Thus Chrifl^ fpeaking of his
^ody^ (tho' the "Jews miflook him) faid, He would
defiroy the Temple^ and build it again in three days%
and many more that might be inftanced. But if
the Etymology of the word fliould be tenacioully
adhered to, it would militate againlt moil of our
Adverfaries, as well as againfl us : For the Greek
Bcfrji^a Bcfc^li^^t) figniiies immergo^ that is, to plunge^ and dip
immergojn- in ^ ajid that was the proper ufe of Water-Baptifm
^'ungi and ^^'^^^^^^ ^hc Jewsj and alfo by >/:V7, and the Primi"
dip in.* tive Chrifiians^ who ufcd it : whereas our Adverlli-
rics, for the moft part, only fprinUe a little Water,
upon the Forehead, which doth not at all anfwc.r
Thofe that to the word [_Baptifm.'] Yea, thofe of old among \
\va^er-Bap- Chrifiians^ that ufcd Water-Baptifm^ thought this ■
trfm werj dippi?:g ov plunging fo ncedful, that they thus dipped ,
p^m^->dl*nd Children : And forafmuch as it was judged, that it '
tbofe that might prove hurtful to fome weak Conflitutions,
Tp^kH ^f^iMijig^ to prevent that hurt,' was introduced ^
i»cTenot yet then it was likewife appointed, that fuch as
at"y'oMc^iri ^^^^ ^^^^Y fp^^^^^^^-> ^ud uot dipped^ Hiould not be
the Church: admitted to have any Office in the Church, as not
a'ld vv yi i^^i^yj fnfficiently baptiTi^ed, So thai if our Adver-
faries will ftick to the word, they mull alter their
rnetkod of fprinklif/c.
Oh'jcd:. 5 Fift hly^ They ob jeCl John 3.5. Except a Man be born
again of Water, and of the Spirit, &c. hence inferring
tht necelfity of Water-Baptifm, as well as of the Spirit.
But
'" CC asaptifm. 451
But if this prove any thing, it will i^vovq IVater- Anfw,
Baptifm to be of abfolute necelTity ^ and therefore
Frotefiants rightly aflirm, when this is urged upon Jj^^^ "^fjj
them by Papifis^ to evince th.e abfolute necefTity of derate f, %
Water-Ba^nfm^ that \Water~\ is not iiere iindcrilood ^f/j|;^'^j.^
of outw^ard Water ^ but myflically of an inward '^"
Cleanling and Wafliing. Even as where Chrilt
fpeaks of being baptiz^ed with Flre^ it is not to be
underltood of outward material Fire, but only of
f)urifying,by z Metonymy^ becaufe to fnrlfie^ is a pro-
per effeft of Fire, as to wajlj and make clean^ is of
Water-, where it can as little be fo undtrllood, as
where we are faid to b^ faved by the Wajlnng of Re-
generation^ Tit. 3.5. Yea, Teter faith cxprefly, in
the place often cited, as Calvin ^ well obferves, That * m the ^.th
the Baptifm which faves^ is not the fntting away of the ^'^'f: ^^ '"*
flth of the FUJI] : fo that fince \JVater'} cannot be un- ^ ^^' ^'^'^'
derllood of outward Water, this can ferve nothing
to prove Water- Baptifm.
If it be faid, that ]JVater~\ imports here n^ctf^ilzttm Objeft.
Pr^cepti, tho" not Medii. •
I anfwer; That is firll to take it for granted, j^nfw.
that outward Water is here underflood \ the con-
trary whereof we have already proved. Next,
Water and the Spirit are placed here together, [_Ex' p'/^f^lfi
cept a Man be born of Water and the Spirit] where and Mcdu.
the neceffity of the one is urged, as much as of the "^^^'^*
other. Now if the Spirit be abfolutcly neceflary,
fo will alfo Watery and then we mufl either fay,
that to be born of the Spirit^ is not abfolutely ne-
ceflary, which all acknowledge to be falfe ^ or elfe,
that fVater is abfolutely necefiary, which, as Protc-
flants^ we affirm, and have proved, is falfe : elfe
we mufl confefs, that IVater is not here underflood
of outward Water. For to fay, that when JVater
and the Spirit are placed here juiJ together, and in
the fame manner, tho' there be not any difference
or ground for it vifible in the Text, or dcduceable
jfi-om it, That the neceffity of W^er is here Praceptly
•■ •' * but
442_ PROPOSITION XII.
but not Medli^ but the necejfity of the Spirit is both
Medii and Frxceptl , is indeed confidently to affirm,
but not to prove.
ObjC(fl.5 Sixthly and lafily ; They objed, That the Baptifm
of JVater is a 'vifible Sign^ or Badge^ to difimgmjlj
Chriiliansyrow Infidels, even as CircHmciJion did the
Jews.
ji-Mj, I anfwer \ This iaith nothing at all, unlefs it be
proved to be a necejfary Precept^ or part of the New
Covenant Difpenjation ^ it not being lawful to us, to
circumclfi- Jnipofe outward Ceremonies and Rites^ and lay, they
on a Seal will diilinguifll us from Infidels. Circnmcifion yjzs
cov^enliu pofitively commanded, and faid to be a Seal of the
firft Covenant ^ but as we have already proved, that
there is no fuch Command for Baptifm^ fo there is
t^'m /rf!?r ^^^^ ^^^' ^^^^ ^^ ^^^ ^^^ ^^^ Teftament^ calling it a
called a Badge of Chriflianity^ or Seal of the New Covenant :
chSia°W- "^^^ therefore to conclude it is fo, becaufe CircHm-
cifion was fo, (unlefs fome better proof be alledged
^ru' ]j is ^^^' ^^^ ^^ miferably to beg the Queflion. The pro-
the Badge of fijji^g of Faith in Chrifi^ and a holy Life anfwering there^
chriUianity. unto^is a far better Badge of Chriflianity,?/?^;^ any out-
ward IVajhing-^ which yet anfwers not to thatof GV-
citmcifion^ fince that affixed a Charafter in the Flefh,
which this doth not : So that a Chrifllan is not
known to be a Chriftian by his being haptiz^ed^ efpe-
cially when he was a Child, unlefs he tell them
^^ fo much. And may not the profeffing of Faith in
Fa:hcrs7j> Chrifi fignific that as well ? I know there are di-
""{^xi^""'' ^^^^ ^^ ^^^^^ called the Fathers^ that fpcak much
■Ji^d\f\he of Heater 'Baptifm^ calling it CharaUerem Chrifhianita-
Sign of the tis : But fo did they alfo of the Sign of the Crofs^
^^"^** n'hd other fuch things, jullly rejeded by Protefiams.
For the Myftery of Iniquity^ which began to work
Hcathciifh ''^ ^i^c Apoitles days, foon fpoiled the Simplicity
Ceremonies and Purity of the Chrifiian IVorfhip^ fo that not on-
'into'lZ''^ ly many fewljl) Rites were retained, but many Flea--
chriftian theniJJj Cifioms and Ceremonies introduced into the
\ror{hip. chriflian Worfljip ^ as particularly that word [Sacra-
ment^~}
€)f 25aptifnu 443_
memr\ So that it is great Folly, elpec'-afiy for Prate-
ftants^ to plead any thing of this /rom Tradition or
Antiquity ^ for we find, that neither P^p//^j nor Pr^-
te flams ufe the Rites exaftly, as the Ancients did,
who m fuch things, not walking by the mofl cer-
tain Rule of God's Spirit, but doting too much
upon outwards, were very uncertain. For mofl
of them all, in the Primitive Time, did wholly
plunge and di^ thofe they baptized, which neither
Pafifis^ nor moil Proteftants do: Yea, feveral of the
Fathers accufed fome as Heretich^ in their days, for
holding fome Principles, common with Proteftants^
concerning it ^ as particularly Auguftin doth the Pe-
lagians^ for laying, that Infants dymg pinbaptiz^ed^ may
hefaved. And the Manichees were condemned, for
denying, that Grace is miverfally given by Bap-ifm '^
and "Julian the Pelagian^ by Aiguftin^ for denying
Exorcifm and hifufflation in the ufe of Baptifm : All Jlf^r^Jj^^?
which things Proteftants deny alio. So that Prote-
ftants do but fooliOily to upbraid us, as if we
could not fhew any among the Ancients that de-
nied IVater-Baptifm ;, feeing they cannot Ihcw any,
whom they acknowledge not to have been Hereti-
cal in feveral things, to have ufed it ^ nor yet, who
ufing it, did not alfo ufe the Sign of the Crofs^ ^'^^JheCmk!'^
other things with it, which they deny. There
were fome neverthelefs in the darkefl Times oi i^^auy in^ot-
Popery^ who teflified againfl Water -Baptifm, for f^^e/ ^gjes
one Alaniu^ pag. 103, 1C4, T07. fpeaks or lome m g./,;/? vv/a -
his time, that were burnt for the denying of it: ter-i:>ptirm.
for they fa id. That Baptifm had no efficacy either in
Children^ or Adult Perfons ^ and therefore Men were
not obliged to take Baptifm : Particularly Ten Canonicks^
fo called, were burnt for that Crime^ by the Order of
King Robert of France. And P.Pithd^m tells in his
Fragments of the Hiftory of Guienne^ which is alfo
confirmed by one Johannes Floracevfis^ a Monk (who
was famous at that time) in his Epiftle to Oliva^ x
Abbot of the Aufonian Church : Iwillj faith he, grje
you
444 P R O P O S 1 T I 6 N XII.
you to Hfiderjl^d^ conctrn'mg the Herefie that wa^ in
T^n cano. the Clt) cf Oi-leaus on Childermas 'day:, for it was true^
vicks burnt -r ^ jj^^^^ ^^^y ^i^i ^/^^^ ^i^^ Robcrt caiifed
irr Orleans, ^J J, , ,. -^ _^' ^ ^, ^. r }
i:nd fohy I to be burnt altve^ near Jonrteen oj that Cny^ of the
chief of their Clergy, and the more noble of their
Laicks, who were hateful to God-^ and abominable to
Heaven and Earth ^ for they did fiiffiy deny the Grace
of Holy Baptifm^ and alfo the Confecration of the Lord^s
Body and Blood. The time of this deed is noted
in thcfe word by Pafir. Maffon^ in his Annals of
France^ lib. 3. in Hu£h and Robert^ Autum A^nelic
public^ anno Incarnationis Domini^ I022. Regni Ro-
herti Regis 28. Indi^ione 5. quando Stephanus H<cre-
fiarcha & Complices ejiu damnati funt & txuJH Ah-
relict-
Now, for their calling thera Heretich and Ma-
ni-chees^ wx have nothing but theTeflimony of their
Accufers, which will no more invalidate their Tc-
ftimony for this Truth, againft the life of Water-
Baptifm^ or give more groimd to charge us, as be-
ing one with Manichees^ -than becaufe fome, called
by them Manichees^ do agree with Protefiants in
fome things, that therefore Froteftants are Mani-
checs or Heretich^ which Protefiants can no ways
num. For the Qiieftion is, Whether, in what they
did, they walked according to the Truth teftified
of by the Spirit in the Holy Scriptures? So that the
Controveriie is brought back again to the Scrip-
tures, according to which, I fuppofe, I have for-
merly difculTcd it.
r^^-Baptifm As for the latter part of the Theflsj denying the
mmanf^'"^ llfc of Infant- Baptifm^ it neceflarily follows, from
Tradition, what is abovc faid. For if Water-Baftifm be ceal^
ed, then furcly Baftiz^ing of Infants is not warrant-
able. But thofe that take upon them to oppofe
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-Baptifm, it remains for them
to prove, that Infants ought to be bapti2:ed, Foi'
he
he that proves Water-Baptifm ccafed, proves that
Infaiit-Baptifm is vain : But he that Ihould prove
that Waxer-Baptifm continues, has not thence pro^
ved, that Infant- Baptifm is neceilary \ that needs
fomethhig further. And therefore it was a pitiful
Subterfuge of Nic, Amoldus againil this, to fay.
That the denying of Infant 'Ba^tifm belonged to the
Gangrene of the Anabaftifis % without adding any:
further Probation.
PROPOSITION XIII.
Concerning the Communion^ or Participation of
the Body and Blood of Chrift.
The Communion of the Body and Blood of Chrifi is , cor. !».
Inward and Spiritual, whieh is, the Fartici^ation of^^^ ^7-
his Flefl) and Bloody by which the inward Man is 3^,^\5.* ^ ^
daily nonrijhed in the Hearts of thofe in whom Chrift ^ ^'^^^ S*^^
dwells. Of which things the breaking of Bread by
Chrifi with his Difciples^ was a Figure, which they
even iifed in the Church for a time^ who had received
the S fib fiance J. for the fake of the weak. Even as ab-
ftaining from things ftrangled, and from Blood, a^s 15. 2:^*
the wafliing one another's Feet, and the anoint- J^^^^p- J '^
ing of^ the Sick wuth Oyl : All which are com-
manded with no lefs Authority and Solemnity^ than
the former ^ yet feeing they arc bm Shadows of bet-
ter things^ they Ceafe in fnch as have obtained the
SubHance.
§. I.rip H E Commmion of the Body and Blood of
i Chrift, is a Myfiery hid from all Natural
Men, in their firfl, fallen and degenerate State,
which they cannot underiland, 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 difcern the Lord's Body, And forafniuch as
the
4^6
PRO POSITION XIII.
The Body
and Ko^>d
of chrift li
Spiritual.
the Chrlflian World (fo called) tor tne moll part
hath been Hill labouring, working, conceiving and
imagining, in. their own natural and unrenewed
Underllandings, about the things of God and Re-
ligion ; therefore hath this Myftery much been hid
and fealed up from them, while they have been con-
teading, quarrelling and fighting one with another
about the meer Shadow, Outfide and Form, but
llrangers to the Subftance, Life and Virtue.
§. il. Tlie Body then of GhriH, which Believers
partake of, is Spirimalj and not Carnd ; and his
Bloody which they drink of, is Tare and Heavenly^
and not Humane or Elementary^ as Augnfilne alfb
affirms of the Body of Chrift^ which is Eaten, in
Tr achat. Pfal. 98. Except a Man eat my Flejh^ he hath
not in him Life Eternal : And he faith. The words
which I fpeak unto you^ are Spirit and Life \ under -
fland fpiritiially what I have fpoken, Te Jhall not eat
of this Body., which ye fee^ and drink this Blood., which
they fljall fpilij which Crucifie me — -/ am the living
Bread., who have defcended from Heaven ^ he calls
himfelf the Bread., who defcended from Heaven^ ex-
horting that we might believe in him., <S:c.
Objcft. If "it be asked then, What that Body^ what that
FlejJ) and Bloodisl
I Anfwer ^ It is that Heavenly Seed., that Divine^
Spiritual^ Celeftial Subflance., of which we fpake be-
fore, in the fifth and fixth Propofltions. This is that
vchiclum Dei., or Spiritual Body of Chrift ^ whereby,
and wherethrough, he communicateth Life to Men.,
and Salvation to as many m believe in him., andreceive
him-^ and whereby alfo Man comes to have Fel-
lowfhip and Communion with God. This is prov'd
from the 6th of John., from verfe 32 to the end,
where Chrift fpeaks more at large of this matter,
than in any other place: And indeed this Evange-
lift and beloved Difciple., who lay in the Boibm of
our Lord, gives us a more full Account of the
fpiritiid Sayings and Do^rins of Chrift ^ and 'tis ob-
fervablc.
Anfw.
tfhat the
heavenly
S.cd Af,
vohereby
formerly.,
Mnd alfo
now., Lite
and Salva-
tion was
and is Com
municated.
i
^f tSe Bo&p ant> BI066 of <tt^im. 447_
fervablc, that tho' he Ipeaks nothing of the C<?-
remony^ ufed by Chrill, of breaking Bread with his ♦
Difciplesy neither in his Evangelical Account of •
Chrifi's Life and Sujferings^ nor in his Epiftles-^ yet
he is more large in this Account of the Partici-
fation of the Body^ Flejij and Blood of Chrift^ than
any of them all. For ChriH, in this Chapter, per-
ceiving that the "jews did follow him for Love of
the Loaves^ delires them ( verf. 27.) to labour
not for the meat which ferijhethj but for that meat
which endureth for ever : But foraimuch as they, be-
ing carnal in their Apprehenfions, and not imder-
flanding the Spiritual Language and Dodrine of
Chrifl, did judge the Manna^ which Mofes gave
their Fathers, to be the moll excellent Bread, as
coming from Heaven ^ Chrifl, to redlifie that mi-
flake, and better inform them, affirmeth F/V/, That
it is not Moles, but his Father^ that giveth the true
Bread from Heaven^ veri^ 32, &48. Secondly ^ This
Bread he calls himfelf, verf 35. 1 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 Flejh^ verf^ 51. This Bread^ that I will
give^ is my FleJlj ; and verf! 55. For my Fle[J} is meat jj^^^^^^^l
indeed^ and my Blood is drink indeed : Fourthly^ the EfeSfs of
ncceflity of partaking thereof, verf. 53. ^^^^"^^ y^%J^°^l^
, eat the Flejli of the Son of Man^ and drink his Bloody Blood of
ye have no Life in you: And laftly^ verf. 53. the^'^'"'^*
bleffed Fruits and neceflary Effeds of this Commu-
nion of the Body and Blood of Chrifl •, Thi^s Bread
giveth Life to the World^ verf. 50. He that eateth
thereof dieth not^ verf^ 58. He that eateth of this
Breads {hall live for ever^ verf! 5 1 . IVhofo eateth this
Flefly^ and drinketh this Bloody jhall live for ever^ verf.
54. And he dwelleth in Chrifl:^ and Chrifi in him^ verf.
5'5. And Jljall live by Chrifi^ verf. 57, From this
large Delcription of the Origin, Nature and Ef-
fee'ts of this Body, Flejli and Blood of Chrifl:^ it is ap-
parent, chat it is Spiiicual, and to be iiaderli:ood
of
44^ PROPOSITION XIII.
of a Spiritual Body, and not of tiiac Body, or
Temple of Jefus Chrift, which was born of the
Virgin A'Iar)\ and in which he walked, lived and
fuftered in the Land of Jfidea ^ becaufe that it is
Hiid, that it came down from Heaven^ yea, that it is
He, tliat c^me dow7t fr^om Heaven. Now^ all Chri-
ftians at prefent generally acknowledge, that the
outward Body of Chrifb came not down from Hea-
ven \ neither was it that part of Chrill, which
came down from Heaven. And to put the matter
out of doubt, when the carnal Jews would have
been fo underflanding it, he tells them plainly,
verfe 6^, It is the Sprit that qiuckcneth^ bnt the Flejli
profiteth ?7othirig. This is alfo founded upon molt
font ^hat' it ^owwdi ^^^ ^^^^^ Reafou'^ bccaufe that it is the Soul,
i& huspiri- xiot the Body, that is to be nouriflied by thisFlefh
^€hlift°'^^' and Blood. Nov/ outward Flefh cannot nouridi
fpeaks of. nor feed the Soul ; there is no Proportion, nor
Analogy betwixt them ^ neither is the Communion
of the Saints with God, by a Conjundlion, and mu-
tual Participation of Fleih, but of the Spirit : He
I Cor. 6.17, that is joyned to the Lordy is One Spirit^ not Orie FleJJh
For the Flefn ( I mean outward Fkfli, even fuch as
was that, wherein ChriH: lived and walked, when
upon Earth ^ and not Flefh, when tranfported by
a Metaphor^ to be underflood Spiritually) can only ^
partake of Flefh, as Spirit of Spirit : As the Body^
cannot feed upon Spirit, neither can the Spirit feed
upon Flefh. And that the Flefh here fpoken of,
is Spiritually underitood, appears further, in that,
that which feedeth upon it fhall never dye : But
the Bodies of all Men once dye ^ yea, it behoved
the Body of ChriR- himfelf to dye. That this Bo-
dy, and Spiritual Flcfli and Blood of Chriit, is to-
be underftood of that Divine and Heavenly Seed^
before fpoken of by us, appears both by the Na-
ture and Fruits oi it. Firfi it's faid. It is that which
Cometh dewn frotn Heaver/^ and giveth Life unto the
World : Now this anfvvei'S to that Light and Seedy
which
^£ ti^t 2D0&P anti iBlmb of cjijtff. 449
which is tellilied of, J^;^;? i . to be the Bight of the
Worlds and the Life of Men. For that Spiritual Light This spirt-
and Seed^ as it receives place in Men's Hearts, and ^"fj.^^^^^^
room to fpring np there, is as Bread to the hun- 06 Bread ta
gry and fainting Soul, that is (as it were) buried^^^^^^^""^'-^
and d.ead in the Lulls of the World ^ which receives
Life again, and revives, as it tafleth and partaketh
of this Heavenly Bread : and they that partake of
it, are faid to come to Chrifl *, 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 Chrift
underllands the fame thing here, hy hh Bo ay ^ Fie jh
and Bloody which is undcrflood, John i. by the
Light in lightning every Man^ and the Life^ &c. ap-
pears \ for the Light and Life^ fpoken of John i. is
laid to be Chrift ^ He ts the true Light : And the
Bread and FlejJj^ (5cc. fpoken of in John 6, is called
Chrift \ I am the Bread of Life^ faith he. Agaln^
They that received that Light and Life^ John i. 12,
obtained Power to become the Sons of Godj by believing
in his Name : So alio here, John 6. 35. He that com-
€th unto this Bread of Life^ ftmll not hnnger \ and he
that believes in him^ who is this Bread^ fljall never thirftr.
So then, as there was the outward vifible Body and chnfihout^
Temple of Jefus Chrift^ whith took its origin from J^/.'^j^^
the Virgin Mary ^ fo there is alfo the Spiritual Bo- Body diftia-
dy of Chrift, by and through which, He, that was s»v^^^-
the Word in the begi?ming with 6odj and was and is
GOD, did Reveal himfelf to the Sons of Men in
all Ages, and whereby Men in all Ages come to
be made Partakers of Eternal Life^ and to have
Communion and Fellowfhip with God and Chrift,
Of which Body of Chrift^ and Flejli and Bloody if ,
both Adam^ and Seth^ and Enoch^ and Noah^ ^^^Irck^'diT
Abraham^ and Aiofes^ and David^ and all the Pro- eat of the
phets and Holy Men of God, had not eaten, they ^ii%^^
had not iiad Life in them \ nor could their inward
G g Mail
'ITo ' ^ ^^ QPQS ITION XIII. ^ _
Mail have been noiirifhed. Now as the outward
Body and Temple was called Chrifi ^ fo was alfo
his Spiricual Body, no lefs properly, and that long
before that outward Body was in being. Hence
the Apoftle faith, i Cor. to. 3,4. that the Fathers
did all eat the fame Spiritual Meat^ and did all drink
the fame Spiritual Drink : (for they drank of that Spi-
ritual Rock that followed ther/i^ and that Rock xvoa Chrifi.')
This cannot be underllood otherwife, than of this
Spiritual Body of Chrift ^ which Spiritual Body of
Chrifi, tho' it was the faving Food of the Righte-
ous, both before the Law^ and under the Law ^ yet
under the Law it was vailed and fhadowed, and
covered under divers Types, Ceremonies and Ob-
• fervarions \ yea, and not only fo, but it was vailed
and hid, in fome refpec^ under the outward Tem-
■ pie and Body of Chrift, or during the continuance
of it ^ fo that the Jews could not underfland Chrifl's
Preaching about it, while on Earth : And not the
Jews only, but many of his Difciplcs judged it an
John 6. Co, hard fi^yi''^g'i murmured M it ^ and many from that time
went hack from him^ and walked no more with him,
1 doubt not, but that there are many alfo at this
day, profeOing to be the Difciples of Chrifi, that
do as little underfland this matter, as thofe did,
and are as apt to be offended, and flumble 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 nouriflied. For as Jefus
Chrifi, in obedience to the Will of the Father,
did by the Eternal Spirit offer up that Body^ for a
Lhhr 7i"^ Propitiation for tlie Remijfion ofSins^ and finiflicd his
Chrifi, doth Te/liinony upon Earth thereby, in a mofl perfect
[Hahts^^r- Hxaniplc of Patience, Reiignation and Holinefs, that
takers of all might be made partakers of the fruit of that
kis Body. ^^i^yif^QQ . sq i^^i-]^ i^Q ii]<;ewife poured forth into the
Hearts of All Alcn^ a meafure of tliat Divine Light-
and Seed wherewith he is cloathed ^ that thereby,'
reaching unto the Confciences of all, he may raife
them
them lip out of Death and Darhiefs^ by his L//^
and Lf^/;r ^ and thereby may be made Partakers of
his Body, and there-throiigli come to have fellow-
fhip with the Father, and with the Son.
§. III. If it be asked, Hox\\ and after what manner^ Qiicll,
Man comes to partake of it^ and to be fed by it ?
I anfwer in the plain and exprefs words of A?/fip,
Ghrift, / am the Bread of Life^ ( iaith he) he that
Cometh to me^ jlmll never hunger ^ he that believeth />; J«li'i <^- 35^
me^ jljall never thirft : And again. For my fiejh is ^ ^^*
meat indeed^ and my Blood is drink indeed. So whac- .
foever tliou art, tliat asked this Qiieltion, or read-
cfl thefe Lines, whether thou accountcit thy felf a
Believer, or really feelefl, by a certain and fad Ex-
perience, that thou art yet in the Unbelief^ and
fuidefl, that the outward Body and Flefh of Chrift
is fb far from thee, that thou canll not reach it,
nor feed upon it : Yea, tho' thou haft of^n fvval-
lowed down, and taken-in, that which the papifls
have perfwaded thee to be the real Flejh a?/d Blood
of Orrifi^ and haft believed it to be fo, tho' all thy
Senfes told thee the contrary : Or (being a Lnthe- ^tsS'^"
ran) haft taken that Breads in and with, and under caiviniih
which, the Lutherans have aflured thee, that the^'r^^V"^
Flefh and Blood of Chrift is : Or ( being a Cahinift) ^t"d Biood
haft partaken of that, which the Calvinifis fay (tho' t^t!^^
a Figure only of the Body) gives them that take ifocaiied.y
it, a real Particii)ation of the Body, Flefli and
Blood of Chrift^ tho' they never knew how, nor
what way: I fay, if for all this, thou findelt thy
Soul yet barren, yea hungry, and ready to ftarvc^
for want of fomething thou longcft for ^ knoiv^ that
that Lights that difcovers thy Iniquity to th.ec, that
fhews thee chy Barrcuncfs, thy Makcdnefs, thy Emp-
tinefs, is that Body that thou muft partake of, and
feed upon: but that till, by forfaking Iniquity, thou
turncft to it, comcft unto it, rccciveft it, tho' thou
nuy'ft hunger after it, thou canft not i>e facisfied
with it ^ for it hath no Communion with Dayknffs \ic<r ^,sj>^
Gg 2 ?ior
452 PROPOSITION XIIL
nor canfi thou drink of the Ot^ of the Lord, and the
CMp of Devils:, and be Partaker of the Lord^s Table,
and the Table of Devils, iCor. TO. 21. But as thou
ruffereit that fmall Seed of Righteoufnefs to arife in
^^ j^^ thee, and to be formed into a Birth, that new fub-
wlrdManu flantlal Birth, that's brought forth in the Soul, fuper-
nourijhed. naturally feeds upon, and is nourifhed by this Spi-
ritual Body : yea, as this outward Birth lives not,
but as it fucks-in Breath by the outward Elemen-
tary Air : fo this new Birth lives not in the Soul,
but as it drawS'in, and breathes by that Spiritual
Air, or Vehicle. And as the outward Birth cannot
fubfifl, without fome outward Body to feed upon,
fome outward Flelh, and fome outward Drink -, fo
neither can this inward Birth, without it be fed by
this inward Flefh and Blood of Chrift, which an-
fwers to it after the lame manner, by way of Ana-
logy. 4nd this is moft agreeable to the Doftrine
of Chrift concerning this matter. For as without
outward Food, the natural Body hath not Life;
Jfvhn 6. 55. fo alfo faith Chrift, Except ye eat the Flejfj of the Son
of Man, and drink his Blood, ye have no Life in you :
And as the outward Body, eating outward Food,
lives thereby -, fo Chriil faith, that he that eateth
Jolin<^-5«7-^/^^ jhall live by him. So it is this inward Parti-
cipation of this inward Man, of this inward and
fpiritnal Body, by which Man is united to God,
and has fellowihip and communion with him. Be
that eateth my Flefl), and drinketh my Blood (faith
John 6, 56. Chrift) dwelieth in me, and I in him-. This cannot
be underftood of outward Eating of outward Bread :
And as by this the Soul muft have fellowihip with
God, fo alfo fo far as all the Saints are partakers
of this one Body, and one Blood, they come alfo to
have a ^oint 'Communion, Hence the Apoftle, i Cor.
TO. 17. in this refped faith, that they being many,
are one Bread, and one Body; and to the wife among
the Corinthians, he faith, The Bread which we break,
VeA i^. ^ ^^^ Communion of the Body of Chrift. This is
the
g)f tftr mw anti3Stoo& of ctijtg. 453
the trne and fpiritual Suffer of the Lord, which Men
come to partake of, by hearing the Voice of Chrifi^ The true
and opening the Door of their Hearts, and fo let- 'UppJ'/lf
ting him in, in the manner abovcfaid, according rfe* ic^r^.
to the plain words of the Scripture, Rev, 3. 20.
Behold^ I fiand at the Door and knacky if any Man
hear my Voice^ and of en the door^ J will come in to him^
and will fnf with him^ and he with me. So that the
Suffer of the Lord^ and the fnffing with the Lord^
and partaking of his Flefh and Bloody is no ways
limited to the Ceremony of breaking Breads and
drinking Wine^ at particular times ^ but is truly and
really enjoyed, as often as the Soul retires into the
Light of the Lord, and feels and partakes of that
Heavenly Life, by which the Inward Man is nou-
rifhed : which may be, and is often witnefled by
the Faithful at all times ; tho' more particularly,
when they are Allembled together to wait upon
the Lord.
§. IV. But what Coiifufion the Profeflbrs of Chri-
fiianity have run into concerning this matter, is
raore than obvious ^ who, as in molt other things
they have done, for want of a true Spiritual Un- Man is not
derflanding, have fought to tye this Suffer of the ^cereZn^'ef
Lord to that Ceremony ( ufed by Chriil before his breaSn^ ^
Death ) of breaking Bread and drinkrngWine with his ^Jftlkia''"^
Difciples. And tho' they, for the mofh part, agree \\\J^lhich
generally in this, yet hov/ do they contend and de- l^^J^^f^^^
bate one againft another ? How llrangely arc they Difciples \
pinched, pained and llraitned, to make this Spiri- ^^'* ""^^
tual Myilery agree to that Ceremony? And what ZT^-"^ '
monilrous and wild Opinions and Conceivings have
they invented, to inclofe or affix the^^?^^ ofChriJl
to their Bread and Wine ? From which Opinion,
not only the greatefl, and fiercefl, and moli hurt-
ful Contefls, both among the Profeflbrs of Chri-
fiianity in general, and among Froteftams in parti-
cular, have arifen j but alfo fuch Abfurdicies, irra-
tional and blafphemous Confequcnces have enfued,
Gg 3 as
454 PROPOSITION XIIL
irhcit makes ^^ iTKikc lHc Cbrifiian Religion odious and liatefnl
rbrchrifHan to ^cvos^ Tiirks 3 lid Heathms. The Profdlbrs of
lfteful\o (^^'^ifti^^^ity^ <^o chiefly divide, in this matter, into
Jews, Turks, Thicc OpiiHons :
dit "'" The Flrft is of thofe that fay, The fuhftance of
the Bread is TrcinfuhfimniAted into the "very Sub-
The ?ap\l\s Jfance of that fame Body^ Flejli mid Blood of Chrifly
chriff bis ivhich was born of the Firgin Mary, and crucified by
Ficjh and the Jews : fo that after the words of Confecration (as
they call them) it is no more Bready but the Body of
Chriih
The Luthc- The Second is of fiich as fay. The fiihfiance of the
xAns Faith. Bread remains'.^ but that alfo that Body is in^ and
W'ith^ and under the Bread : '^o that both the fuh fiance
of Breads and of the Body^ Flejh and Blood of CJirilt, is
there aljo.
The Third is of thofe, that (denying botli thefe)
Thr Calvi- do ailu'ni, That the Body of Ghrifl ps not there corpo-
mils Faith, yally^ or fuhflantially ^ hnt yet that it is really a^d facra-
mentally received by the Faithfid., in the itfe of Bread
and Wine: but how, or what way it's there, they
know not.y nor can they tell ^ only we miifl believe it h
there •, yet fo that it vs only froperly in Heaven,
It is not my dellgn to enter into a Refutation
of thefe fevcral Opinions j for each of their Au-
thors and Afiertors have fufliciently refuted one
another, and are all of them no lefs flrong, both
from Scripture and Reafon, in refuting each their
contrary i^^rties Opinion, than they are weak in
cltal)liniing their own. For I often have ferioully
obfcrvcd, in reading their refpedlive Writings,
( and fo it may be have others ) that all of them
do notably, in ^o far as they refute the contrary
Opinions-, but that they are mightily pained, when
they come to confirm and plead for their own.
Hence 1 neeellarily mufb conclude, that none of
them had attained to the Truth ajid Subftance of
*TniKiib,4.'^^'^ -^^yfi^'O'- ^'^^ "5 ^'^^ i^" C^/2'///, "^ after he had
ian. 17. ' refuted the tvvo former Opinions, be more fuc--
. . (rf6^)
Cf tlie BoDp aiiD HocD of ci}?ig. 455
ViH'i
c€-rsful ill what -he affirms and aflcrts tor the Truth
of his Opinion ^ who after he hath much laboured
in over-turning and refuting- the two former Opi-
nions, plainly confeflcth, that he knows not what
to affirm inflead of them. For after he has fpoken j ^.^i
inuch, and at -lafb conchided, That the Body oj Chrifi 'pahb of
is there^ and that tlx; Sai?ns mitft needs partake thercoj ^ ^^^j^ J^^
at lalt he lands in thefe words, Sed. 32. But if It Bioo'd vn-
be asked mc^ hoiv k is (' I Jhall 'not be ajlmmed to con- ^^^^f"^'"-
fefs^ that It is a fecret too high for me to comprehend
in my ffrrit^ or explain in words. Here lie deals ve-
ry ingeimoLilly^ and yet who would have thought,
that- inch a Man would have been brought to this
fh-aight, itt the confir-ming of his. Opinion ? confi-
dcring but a little before, in the fame Chapter,
SecL 15. he accufeth the School-Meii among the
Pafifts^ (and I confcfs truly) In that they h either un- ^^''.^f'^^^'
derfandj nor ex^Uwi to others^ how Ciorifl is in the Eit-
charift ^ whiclj Ihorclv after lie confeilcth himfelf,
he cannot do. If then the School-jMen among the
Papifisj do neither undcrlhmd, nor yet explain to
others, their Dox'frine in this matter, nor Cahi-a
can comprehend it in hisfj:)irit, (which I judge, is
as much as not to undcrftand it) nor exprefs it in
words (and then fl^rcly he cannot explain it to
others) then no certainty is to be had from either
of them. There have been great Endeavours ufed
tor Reconcilement in this matter, botli betwixt
Papifis and Lutherans^ Piuhcrans ar.d Cdvinifis *, yea,
■m<k Calvin iff s mid Papifts i but all to no purpofe :
and many Forms and Manners of Expreffions
draw^n up, to which all might yield ^ which in
rhe end proved in vain, feeing every one un-
^lerflood them, and interpreted them in their
o.vvn way f, and fo they did thereby but equivocate
and deceive one another. The Realbn of this Con-
tention is, becaufe tiicy all wanted a clear Under-
Jlanding of the Afyftery^ and "were doting about
L-hc Shadow and Externals. For both the Ground
Gg 4 and
4^6 PROPOSITION XIIL
and Matter of their Come ft lies in things extrinfick
from, and iinneceflary to, the main^ matter. "And
this hach been often the Policy of Satan^ to biifie
Satan bufies'^QO^li^^ and amufe them with outward Signs, Sha-
oiKwlrd" dows and Forms, making them contend about that,
sigiis, sha- while in the mean time the SnhfiaTice i^ negleded ^
Formsf^ yca, and in contend nig for thefe Shadows, he llirs
xehiift\hey them up to the practice of Malice, Heat, Revenge,
subwf 2nd other Vices, by which he eflablifheth his King-
dom of Darknefs among them, and ruines the Life
of Chrillianity. For there have been more Animo-
fities and Heats about this one particular, and more
Bloodihed and Contention, than about any other.
And furely, they are lictle acquainted with the
teen hurtful State of Frotefia}7t yJffairsj who know not that
^ theKe- their Contentions about this, have been more hurt^
rniauon. ^^j ^^ ^j^^ Reformmon^ than all the oppofition they
met with from their common Adverfaries. Now
all thofe uncertain and abfurd Opinions, and the
Contentions there-from arifing, have proceeded
from their all agreeing in two general Errors con^
cerning tliis thing : Which being denied and re--
ceded from, as they are by us, there would be an
cafie way made for Reconciliation *, and we fhould
^11 meet in the one fpiritual and true Underftaad-
ing of this Myftery : And as the Contentions, fo
would alfo the Abfurditics, which follow from all
the three fore-mentioned Opinions, ceafe and fall
to the ground. :
The Firft of thefe Errors is, in making the Coni-
^wc Errors munion or Participation of the Body, Flefii and
^oftlTcln' Blood of Chriil, to relate to that outward Body,
tenthna- VelTel Or Temple, that was born of the Virgin
i-^ppa.^ //^?7, and walked and fulfcred in Jndea ^ where-
as it fliould relate to the Spiritual Body, Flefli and
Blood of Chrifl, even tiiat Heavenly and Celeftial
Light and Life^ which was the Food and Nourifh-
Jncnt of the Regenerate in all Ages, as we have
already proved.
The
g)f ttft 3B0&P anP BtooD of Cijittt. 457
The 5fco?z^ Error is, in tying this Participation
of the Body and Blood of Chrift to that Ceremo-
ny, ufed by him with his Difcipies, in the break-
ing of Bread, &c\ as if it had only a Relation there-
to, or were only enjoyed in the ufe of that Cere-
mony, which it neither hath, nor is. For this is
that Bread, which Chrifl in his Prayer teaches to
call for, terming it r a.flov.r iTrtiKrioy, i. e. the fnper-
fubfiamid Breads as the Greek hath it, and which
the Soul partakes of, withoat any relation or ne-
ceflary refped to this Ceremony, as fliall be here-
after proved more at length.
Thefe Two Errors being thus laid afide, and the
Contentions ariling therefrom buried, all are agreed
in the main Politions, viz., Firfl, that the Body, Flejh S'^'^
and Blood of Chrifl^ is necejfaryfor the nonrijlnrig of the really feed
SohL Secondly, that the Sods of Believers do really ^f^^ ^^^^
and truly partake and feed upon the Body^ Flejh and Blood of
Blood of Chrifi. But while Men are noc content ^^"^^'
with the Spirituality of this Myftery^ going in their
own Wills, and according to their own Inventions,
to Ilrain and wrell the Scriptures, for to tye this
Spiritual Communion of the Flefh and Blood of
Chrift, to outward Bread and Wine, and fuch like
carnal Ordinances •, no wonder, if by their carnal
Apprehenfions, they run into Heaps and Confufion.
But becaufe it hath been generally fuppofed, that
the Communion of the Body and Blood of Chrill
had fome fpecial Relation to the Ceremony of
breaking Bread '^ 1 fhall firlt refute that Opinion, and
then proceed to confider the Nature and Ufe of
that Ceremony^ and whether it be now neceffary to
continue ;, anfwering the Reafons and Objedtions
of fuch as plead its continuance, as a necellary an^
Handing Ordinance of Jefus Chrifl. \
§. V. F/V/?, It muft be underftood, that I (peak I.
of a necelfary and peculiar Relation, otherwife
than in a general rcfpedl : For, forafmuch as our
Communion with Chrifl is, and ought to be our
' . _ . : greateft
458 PROPOSITION Xlll'
That the
greatclt and chicfeft Work, we ought to do all
carnmunron oclicr xhiogs with a refpeft to God, and our Fel-
cfthe B )jy low/hip vvinh him -^ l)iit a fpecial and necelTary Rer-
^/ch^riirL Tpect-or Relation is fuch, as where tlie two things
r.^ fpecial grc fo tied and united together, either of their owa
f^'e^'crr'eJo. Natnre^ or hy the Command of God^ that the one can-
Ti^p/ break- not be enjoyed, or at leafl is not (except very ex-
v7itllThy traordinarily ) witliouc the other. Thus S ah at io-a
Nature nor hath a ncceflary refped to Holme fs^ becaule without
rr.c.pt. j^fjii-^i^f yio Man Jlja/l fee God : And the eating of
the Flejh and Blood of Chrifi^ hath a necelTary refped
to our Jiaving Life^ becaufe if we eat not his Flejh^
and drink not Ins Bloody we cannot have Life : And
owx feelifig of God's Prejence^ hath a neccdary refpect
to our being found meeting in his Name, by Di-
vine Precept ^ becaufc he has promifcd, ivhere two
or three are met together in his Name^ he will he in
the jnidfi of them, in like manner our receiving Be-
nefits and Blejfings from Godj has a necelTary refpccl
to our Prayer-^ becaufe if we a^k^ he hath promifed
IPC fijall receive. Now the Communion or Partici-
pation of the Flep} and Blood of Chrifl^ hath. no fuch
JLeceiIIn*y relation to the breaking of Breads and
drinking of Wine ^ for if it had any fuch neceflary
Relation, it would either be from the Nature of
the things or from ibme Divine Precept : But we ihalj
fliew it is from neither^ Therefore, &c. Firfl^ U
is not from the Nature of it^ becaufe to partake of
the Flelh ajid Blood of Chrift, is a Sjnritual Excr-
cife \ and all confefs, that it is by the Soul and Spi-
* rit, chat wc become real Partakers of it :, as it is tlic
Soul, and not the Body, that is nouridied by it:
But to eat Bread, and drink Wine, is a natural
Ad, which in it felf adds nothing to the Sou)>'
neichcr has any tiling that is Spiriuial in it ^ be-
caufc the moft cari^al Man that is, can as fully,
as perfectly, and as wholly cat Bread and drink
Wine, as the mofl Spiritual. Secondly^ Their Re-
lation is not by Nv.nre^ clfc they would inter one
' , anothev :
<3Df tlje iStiOp auti ©Idcti of ci)?ttt* 459
another : But all acknowledge, that many eat of
the Bread, and drink of the Wine, even that which
they fay is Confecrate and Tranfubflamiate into the
'Very Body of Chrifi^ who notwithltanding have not
Lite Eternal, have not Chrift dwelling in them, ^^^ ^^^^.^.^
nor do live by him ^ as all do, who truly partake archs and
of the Fiefh and Blood of Chriil, without the ufe l]XiTihis
of this Ceremony, as all the Patriarchs and Prophets cercmoTiy'l
did, before this Ordinance (as they account it^'^f^.^^y^
was inftituted. Neither was there any thing un- taZrsZf
der the Law, that had any dired or neccflary Re- ^''IF'
lation hereunto ^ tho' to partake of the Flefii and Biood^"
Blood of Chriil, in all Ages, was indifpenilbly nc-
ceflary to Salvation. For as for the Pafihal Lamb-, The paidiai
the whole End of it is lignified particularly, Exod. ^^^^ '^'
13. 8, 9. to wit. That the Jews might thereby be kept
in remembrance of their deliverance ont of Egypt. .S>-
condly^ It has no Relation by Divine Precept *, for if
it had, it would be mentioned in that, which our
Adverfaries account the Inflitution of it, or clfe in
the practife of it by the Saints recorded in Scrip-
ture j but fo it is not. For as to the hifiitution^ or
rather NarraHon of Ch rift's Practice in this matter,
we have it recorded by the Evangelifts Matthew^
Mark and Luke: In the firfl two, there is only an
account of the matter of Fad, to wit. That Chrift
brake Bread^ and gave it his Difciples to eat^ fiyi'^g-, Mirk 1 4.22!
This is my Body : and bleffing the Cnp^ he gave it them Ju!:e2 2.i9.
to drinky frying^ 7 his is my Blood '^ but nothing of
any delire to them to do it. In the laft, after the Jj^^^J'^A^],
Bread (but before the Biejfing^ or giving them the snp|^r! or^
Wine) he bids them do it in remembrance of him -^ ^y^Z^'K^^'^
what we are to think of this Practice of Chrill:, praaicc
fhall be fpoken of hereafter. But what neceflary therein.
Relation hath all this, to the Believers partaking
of the Flefli and Blood of Chrifl ? The End of
this, for which they were to do it (if at all^) is,
to remember Chrift ^ which the 'Apoftle yet more
l^articularly expr^fles, i Cor. 11. 16, to jhew forth
46o PROPOSITION XIII.
the Lord's Death : But to remember the Lord^ or de^
cUre hu Death^ which are the fpecial and particu-
lar Ends annexed to the ufe of this Ceremony, is
not at all to partake of the Flefli and Blood of
Chrifl \ neither have they any more neceflary Re-
lation to it, than any other two different Spiritual
Duties. For tho' they that partake of the FlejJt
and Blood of Chrifl^ cannot but remember him ^ yet
the Lord, and his Death, may be remembred ( as
none can deny ) where his Flefh and Blood is not
truly partaken of. So that fince the very parti-
cular and exprefs Ceremony may be witnefled (to
wit, the remembrance of the Lord's Death) and
yet the Flefh and Blood of Chrift not partaken
of, it cannot have had any neceflary Relation to
it ^ elfe the partaking thereof would have been
the end of it, and could not have been attained
without this Participation. But on the contrary,
we may well infer hence, that fince the pofitive
End of this Ceremony, is not the partaking of the
FleiTi and Blood of Chrill, and that whoever par-
takes of the Flefh and Blood of ChriH, cannot
but remember him ^ that therefore fuch need not
this Ceremony to put them in. remembrance of
him.
Objed. But if it be fa id. That Jefm Chrlft calls the Bread
here-y his Body •, and the Wine^ his Blood \ therefore
he feems to have had a [fecial Relation to his Difci^
j)les partaking of his Flefh and Bloody in the ufe of
this thing,
j4fjfxff, I anfwerp His calling the Bread his Body^ and
the Wine his Bloody would yet infer no fuch thing v
tho' it is not denied, but that Jefus Chrifi^ in all
things he did, yea, and from the ufe of all natu-
ral things, took occafion to raife the Minds of his
Difciples to Spirituals. Hence from the Woman
of Samaria^ her drawing Water ^ he took occafion
Jf'sa^Tu" ^^ ^^^^ ^^^^' ^^ ^^'^^ ^"^^^"l Water^ which whofo drink-
joim 4. 14*. ah of J (hall never thirftj wliich indeed is all one
with
with his Bloody here fpoken of : Yet it will not
follow, that that Well or IVater had any neceflary ti^ wen.
Relation to the llvw^ Water^ or the living Water to \l^, ^reaj'»
it, &c. So Chrift takes occafion, from the Jews fol- ^nd wine,
lowing bim for the Loaves^ to tell them of this 5p/- l^cl^Ifiol''^^^
rhnal Bread and Flejl) of his Body^ which was more /^<"«, ^^^
necefTary for them to feed upon^ it will not there- ■(^'^'^/j'* ,
fore follow, that their following him for the Loaves^ Feeding,
had any necelTary Relation thereunto. So alfo
Chrift here, being at Supper with his Difciples,
takes occafion, from the Bread and Wine which was
before them, to figniiie unto them, That as that
Breads which he brake unto them, and that Wine^
which he blefled and gave unto them, did contri-
bute to the preferving and nourifhing of their Bo-
dies ; fo was he alfo to give his Body^ and fhed his
Bloody for the Salvation of their Sods. And there-
fore the very End propofed in this Ceremony, to
thofe that obferve it, is, to be a Memorial of his
Death.
But if it be faid, That the jipofile^ i Cor. 10.16,
calls the Bread which he brake, the Communion of the
Body of Chrifij and the Oif^ the Csmmitnion of his
Blood.
I do moll willingly fubfcribe unto it; but do
deny, that this is underftood of the outward Bread,
neither can it be evinced, but the contrary is ma-
nifefl from the Context : for the Apoflle in this
Chapter fpeaks not one word of that Ceremony.
For having in the beginning of it Ihewn them,
how the "fews of Old were made Partakers of the
Spiritual Food and Water^ which was Chrift^ and how
feveral of them, through Difohedience and Idolatry^
fell from that good Condition, he exhorts them,
by the Example of thofe Jews^ whom God deflroy-
ed of Old, to flee thofe Evils ; fhewing them, that;
they, to wit, the Corimhians^ are likewife Partakers
of the Body and Blood of Chrifl •, of which Com.mu-
uion they would rob themfelves, if they did Evil ^
becaufe
462
PROPOSITION XIII.
The- Iflck-
take the'
OHtvrafd
iii'cad and
trine.
The Sacra-
meiiral II-
nion pre'
tended ^ a
Fii'inciir.
Objecl.
bccaufe they could not drink of the Cnf of the Lord^
a?id the Cup of Devils ^ and partake of the Lord's Tablcj
and the Table of Devils.^ verf. 2 1 . Which (hews, that
he iiiiderllaiids not here, the uJiiig of outward Bread
and IVine'^ becanfe thofe that do drink the Ch^ of
Devils^ and cat of the Table of Devils ^ yea, the
vvickedeH: of Men, may partake of the outward
Bread and outward Wine. For there the Apoftle
tails the Bread One^ verf! 17. and he faith, We being
many^ are one Breadj and one Body \ for we are all
partakers of that One Bread. Now if the Bread be
One^ it cannot be the outward^ or the inward would
be cxchided •, whereas it cannot be denied, but
that it's the partaking of the inward Bread., and
not the omwsrdj that makes the Saints truly One
Body J and One Bread, And whereas they fay, that
the One Bread here, comprehendeth both the out-
ward diid inward., by vertue of the Sacramental Vni-
on \ that indeed is to affirm, but not to prove. As
for that figment., of a Sacramental Vnion^ I find not
fuch a thing in all the Scripture j erj)ecially in the
New Tefiament '., nor is there any thing can give a
rife for fuch a thing in this Chapter ^ where the
Apoflle, as is above oblervcd, is not at all treat-
ing of that Ceremony ^ l)Ut only from the Ex'cellency
of that Priviledge, which the Corinthians had, as
beheving Chriflians, to partake of the FleJJj and Blood
of Chrifi., dehor ts them from Idolatry., and partaking
of the Sacrifices offered to Idols., fo as thereby to
offend or hurt their weak Brethren.
But that which they moft of ail Cry out for in
this matter, and are always noifi?ig., is from i Cor.
T I. where theApoftle is particularly treating of this
mattery and therefore from fome words here, they
have the greatcff: Appearance of l^nich for their
AUcrtion: As verf 27. where he calls the O/p, the
C/ip of the Lrrd J and faith. That they v.yho cat of ity
jund drink it umvorthily., are guilty of the B'bdy and Blood
of tire Lrrd\ and vctf 26, Eat and drink their own
Damuatkn:
]Dam?jation : Intimating hence, that this iiath an
immediate or neceffary Relation to the Body, Flefh
and Blood of Chrift.
Tho' this at firil view may catch the unwary Anfiv.
Reader, yet being well conftdered, it doth no ways
evince the matter in Controverlie. And for the
Corinthians being in the nfe of this Ceremony, why
they were fo, and how that obliges not Chriflians
now to the fame, fhall be fpoken of hereafter : It
fuffices at this time to confider that they were iu
the ufc of it. Secondly^ That in the nfe of it they
were guilty of, and committed divers Abufes.
Thirdly^ That the Apoflle here is giving them
Diredions how they may do it aright, in fhew-
ing them the right and proper life and End
of it.
Thefe things being premifed, let it beobferved,
that the very exprefs and particular ufe of it, ac-
cording to the Apoltle, is to jljew forth the Lord's
Deaths &c. But to jjjerv forth the Lord's Death j and
partake of the FlePi and Blood of Chrifi^ are dif-
ferent things. He laith not, ^s often as ye eat this
Bread^ and drink this Cup^ ye partake of the Body
and Blood of Chrift *, but, ye Jhew forth the Lord's
Death. So I acknowledge, that this Ceremony^ by
thofe that pradife it, hath an Immediate Relation
to the omward Body^ and Death of Chrift^ upon the
Crofs^ as being properly a Memorial of it j but it
doth not thence follow, that it hath any Inward
or Immediate Relation to Believers communicatirig or
partaking of the fpiritnal Body and Blood of Chrift ^ or
that fpiritual Snpper fpoken of Rev. 3. 20. For tho'
in a general way, as every religious Avftion, iji
fome refped, hath a common Relation to the fpi-
ritual Communion of the Saints with God j fo wc
fhall not deny but this hatii a Relation, as others.
Now for his calling the Qip^ the Cnp of the Lord^
and faying, They arc guilty of the Body and Blood of
Orrifty and eat their own Damnation^ in not dijcernmg
the
464 PROPOSITION Xlil.
the Lord's Body^ &c. I aiifwer. That this infers no
more necellary Relation, than any other religious
Ad i and aniountstono more than this, that lince
the Corinthums were in the ufe of this Ceremony, and
chrii^s Aa ^^ performed it as a religious Ad, they ought to
cfmt^Aand do ic worthily, or elfe they fhould bring Condem-
^hTin T- ^^^^^^ "P^^^ themfelves. Now this will not more
yfe/u."^ ''' infer the thing fo pradifed by them, to be a ne-
celTary religious Ad, obligatory upon others, than
when Rom, 14. 6. the Apoftle faith, He that regard-
erh the day^ regardeth it imto the Lord j it can be
thence inferred, that the days, thatfomeelleemed
and obferved, did lay an Obligation upon others
to do the fame. But yet, as he that efteemcd a
day, and placed Confcknce in keeping it, was to
regard it to the Lord\ and fb it was to him, in fo far
as he dedicated it unto the Lord, the Lord's Day ^
he wa's to do it worthily, and if he did it unwor-
thily, he would be guilty of the Lord's Day^ and
fo keep it to bis own Damnation : So alfo, fuch
as obferve this Ceremony of Bread and Wine^ it is
to them the Bread of the Lord^ and the Otj> of the
Lordy becaufe they ufe it as a religioa^ Ad j and
forafmuch as their end therein is to Jhew forth the
Lord's Death, and remember his Body that was Cru-
cified for them, and his Blood that was Shed for
them. If, notwithftanding they believe it is their
Duty to do it, and make it a matter of Confci-
ence to forbear, if they do it without that due
Preparation and Examination which every religi-
ous Ad ought to be performed in ^ then, inilead
of truly remembring the Lord's Death, and his
Body, and his Blood, they render themfelves guilty
of it, as being in one Spirit with thofe that cru*
cified him, and llied his Blood, tho' pretending
^^' ^'^^'''Vwith thankfgivingand joy to remember it. Thus
the Blood <>/the Scribes and Pharifees of old, tho' in Memory of
•e Prophets the Prophets they garnifhed their Sepulchres , yet
are faid by Chrilt to h^ guilty of their Blood. And
that
that no more can be hence inferred, appears from
another faying of the fame Apoftle, Rom. 14. 23,
He that dotibtph is damned^ if he eat^ &C. where he^
fpeaking" rf' thofe that judged it unlawful to eat
Flefh, &c, faith, If they eat donhting^ they eat their
own damnation. Now it is manifelt from all this,
that either the doing or forbearing of this, was to
another, that placeth no Confcience in it, of no
moment. So, 1 lay, he that eateth that, which in
his Confcience he is perfwaded is not lawful for
him to eat, doth eat his own damnation : fb he
alfo, that placeth Confcience in eating Bread and
Wine^ 06 a Religions v^^, if he do it unprepared,
and without that due refpecl, wherein fuch Ads
fhould be gone about, he eateth and drinhth his own
Damnation^ not difcerning the hordes Body^ i. e* not
minding what he doth^'^to wit, iWr^ a fpecial refieB
to the Lordj and by way of fpecial Commemoration of the
Death of Chrijt.
§. VI. I having now fufficiently fhewn, what the
True Communion of the Body and Blood of Chrift
IS, how it is partaken of, and how it has no ne-
ceflary Relation to that Ceremony of Bread and
Winej ufed by Chrill with his Difciples j it is fit M.
now to confider the Nature and Confiitution of that ff'^^^^^'^
-, / r I /- r • 1 ^^ Cere'
Ceremony J (tor as to the proper Vje or it, we mv^mony tea
had occafion to fpeak before) whether it be aJfj^^^fJ'^^
fi an ding Ordinance in the Church of Chrifi^ obliga- Nexo cove-
tory upon all: or indeed, whether it be any t^^-^u!'JI!!^->
cefTary part, of the Worfhip of the New Covenant-^ iga^ry-
Difpenfation^ Or hath any better or more binding
Foundation,, than feveral other Ceremonies ap-
pointed and pra<!tifed about the fame time, which
the mofl of our Oppofers acknowledge to be ceafed,
and now no ways binding upon Chriilians. We
find this Ceremony only mentioned in Scripture in'
four places, to wit, Matthew^ Aiark and L^ke^ and
by Paid to the Corinthians. If any would infer any
thing from the frequency of the mentioning of it,
H A that
jl66 PROPOSITION XIII.
that will add nothing ^ for it being a matter of
Facft, is therefore mentioned by the Evangelifls :
and there are other things, lefs memorable, as of-
Mark?4.22'.^^"7 yea oftener mentioned. Matthew and Mark
Liii<e22ic?. gi\^e only an account of the matter of Fact, with-
^cor.ii.23,Q^^j. ^^jy Precept to do fb afterwards \ fimply de-
claring, that Jefus at that time did defire them to
eat of the Bread^ and drink of the Gip : To which
L.'ike adds tliefe words, This do in remembrance of
me. If we confider this Adion of Chrifl with his
Apollles, there will appear nothing lingular in it,
for a Foundation to fuch a itrange Superfm^Hre^
as many ia their Airy Imaginations have fought
to build upon it ^ for both Matthew and Mark ex-
prefs it as an Act done by him, as he was eating :
7be break- Matthew faith. And a^ they were eating ^ and Mark^
v^.t nofiT- ^^'^ ^^^ ^^^^^y ^^^ ^^^■) 3^fe^ t^^ok hreadj &:c. Now
miarthi^g, this Ad: was no lingular Thing, neither any fblemn
^Tmong^hT Institution of a Gofpel-Ordinance^ becaufe it was a
Jews. conftant Guftom among the Jews^ as Paulm Riccius
p. Riccius. obferves at length in hisCelefial Agriculture'^ that
when they did eat the Pajfover^ the Mailer of the
Family did take Bread, and blefs it, and breaking
it gave of it to the reft ^ and like wife taking Wine,
did tliefame: fo that there can nothing further ap-
pear in this,than that Jef^i Chrift^ who fulfilled all Righ-
teonffiefs^ and alfo obferved the Jewlfii Feafls and Cu-
jUms^ ufed this alfo among hisDifciples only, that,
as in moft other things, he laboured to draw their
iVlinds to a further things fo in theufe of this, he
takes occafion to put tiiem in mind of his Death
and Sufferings, which u-ere fhortly to be, which
he did the ofcner inculcate unto them, for that
they were averfe from believing it. And as for
what it is ^^^"^^ Expreflloii ot Luke^ Do this in remembrance of
do this' me '^ it wiil amount to no more, than being the,
';^ "^^'* laft time that Clirift did eat with his Difciples, he
V. ddired tlieni, that in their eating and drinking
they might have regard to him, and by the re-
mem bring.
Cf tt?e ^ot?p anil ^>(oo& of Cti^ttt. 4<^7
membring of that opportiiaicy, be the more Itirred
up to follow him diligently through Sufferings and
Death, &c. But what Man of Reafon, laying alide
the Prejudice of Education, and the Influence of
Tradition, will fay \ That this account of the mat-
ter of FaEh^ given by Alatthejv and Mark^ or this
ExpreOion of Lake^ to Do that in remembrance of
him^ will amount to thefe Confequences, which the
generality of Chriflians have fought to draw from
it ^ as calling it, AnptftijfimHm EnchariftU Sacra-
mentum^ 'venerahile altaris Sacramentum^ The principal
Seal of the Covenant of Grace^ hy which all the Benefits
of Chrifl^s Death are fealed to Believers ; and fuch
like things ? But to give a further Evidence, how
thefe Confequences have not any bottom from the
Pradice of that Ceremony, nor from the words
following. Do thi^^ ike. Let us confider another of
the like nature, as it is at length exprefTed by John^
C. 1 3. V. 3, 4, 8, T 3, 14, 1 5. Jefi^ rifeth from Suffer^
and laid afide his Garments^ and took a Towel^ and gird-
ed himfelf: After that^ he ponreth Water into a Bafon^
and began to wajh the Difciples Feet^ and to wipe them
with the Towel wherewith he was girded : Peter f^^^ chrifi^s
HfJto him^ Thoit JJjalt never wafh my Feet ^ Jefus an- wjjhing of
fwered him^ If I wafio thee not^ thou hafl no part with P^^^ ^^^^
me. So after he had wajhed their Feet^ — hefaid^ Know related.
ye what I have done to yon ^ If I then your Lord, and
JMafler have wafiiedyonr Feet,, ye alfo ought to wajh one
another s Feet : For I have given you an Example^ that
ye jhodd do^ as I have done to yon. As to which, let
it be obferved, that John relates this Pa/lage to
have been done at the fame time with the other of
breaking Bread \ both being done the night of the
Pafover^ after Supper. If we regard the Nan^ation S f£^
of this, and the Circumflances attending it, it was B'-eaki-i«
done with far more Solemnity, and prefcribed far ''^ ^'''^*'^'
more Pumflually and Particularly, than the former.
It is faid only, As he was eatings he took Bread '^ fo
that this would feem to be but aa occafond b^finefs 2
Hh 2 But
^-^ PROPOSITION XIIL
Bur here he rofe //p, he laid by his Garments^ he girded
himfelf^ he fonred out the Water ^ he wajlied their Feety
he wiped them with the Towel : He did this to all of
them ^ which are Circumftances furely far more
obfcrvable, than thofe noted in the other. The
fortner was a Pradice common among the Jewsy
ufed by all Mailers of Families, upon that occafion*,
but thlsj as to the manner, and Perfbn ading. it^ ta
wit^ for the Mailer to rife up, and wafli- the Feet
of his Servants and Difciples, was more lingular
and obfervable. In the breaking of Bread^ and
giving of Wirie^ it is not pleaded by our Adverla-
ries, nor yet mentioned in the Text, that he par- .
ticularly put them into the hands of all ^ but break-
ing it, and blefling it, gave it the nearell, and
fo they from hand to hand : But here it is men-
tioned, that he waflied not the Feet of one or
two, but of many. He faith not in the former^
that if they do not eat of that Bread^ and drink of that
Wine J theyfijall he frejndiced by it ^ but here he laith
exprefly to Peter^ that // he wajh him not^ he hath
no part with him ^ which being jpoken upon Peters
refilling to let him walh his Feet,- would feem to
import no lefs, than not the Continuance only, but
even the Neceffity of this Ceremony. In the former
he faith, as it were, pafTingly, Do this in remembrance
9fme'^ but here he litteth down again, he defires
The Wdih^ ^^^^ ^^ confider what he hath done, tells them
//7/?c7/jf-dn<jwpofitively, that as he hath done to them^ fo onght
^■^l^'ie/r^ ^^^^y ^'^ ^^ ^^ ^^^ another : and yet again he re-
ar.Exampie. doubles that Prcccpt, by telling them, he has given
them an Example^ that they fhoidd do fo likewife. If
we rcfpcd the Nature of ' the thing, it hath as
> much in it, as either Baptifm^ or the Breaking of
Bread '^ feeing it is an outward Element of a clean-
ling Nature, applied to the outward Man, by the
Command and the Example of Ghrill, to fignilie
aji inward Purifying. I would willingly propofe
this feriouily to Men, that will be pleafed to. make
life
^t tlje BoDp anD BIooD of cfiatfl. 4^9
ttfe of that Reafon and Underftanding that God
hath given them, and not be impofed upon, nor
abiifed by theCullom or Tradition of others ^ Whe-
ther this Ceremony^ if voe refpe^ either the Time that it
was appointed in^ or the Cirx:umftances wherewith it was
performed^ or the Command enjoining the ufe of it^ hath
not as much to recommend it for a jlanding Ordinance
of the Gofpelj as either Water-Baptifm, or Bread
ojjd Wine, or any other of that kind ? I wonder
then, what Reafon the Tapifis can give, why they
have not numbered it among their Sacraments^ ex-
cept meerly VoUmtoA Ecclefm & Traditio Patmrn.
But if they fay, That it is nfed among them^ in that Objefr,
the Pope, and fome other Perfons among them^ itfe to
do it once a year to fome peor People,
I would willingly know, what Reafon they have, ji^ifw,
why this fhould not be extended to All, as well as
that of the Encharip: (as they term it) or whence
it appears from the Text, that [J)o this in remem-
brance of me2 fliould be interpreted, that the Bread
and Wine were every day to be taken by all Prief^Sj
or the Bread every day, or every week, by the
People \ and that that other Command of Chrifl,
Te oHght to do^ 06 1 have done to you^ &c. is only to
be underftood of the Pope^ or fome other Perfons,
to be done only to a few, and that once a year ?
Surely, there can be no other Reafon for this
Difference afllgned from the Text. And as to JuntTufT
Proteftants^ who ufe not this Ceremony at all, \i not the
they will but open their Eyes, they ma;y fee how S'^peeu
that by Cuftom and Tradition they are abufed in
this matter, as were their Fathers in divers Poplfl^
Traditions. For if we look into the plain Scrip-
ture, what can be thence inferred to urge the one,
which may not be likewife pleaded for the other ^
or for laying alide the one, which may not be like-
wife faid againft the continuance of the other ? If
they fay. That the former^ of wa^lmig the Feet^ was
mly a Ceremony ^ what have they, whence they cau
H h 3 flicw.
470 PROPOSITION XIIL
fhev/, that this breaking of Bread is more ? If they
fay, That the former xva^ only a fign of Hnmility and
Titrifywg 3 what have they to prove, that this was
inorc ? If they fay, Tloat one wa6 only for a time^ and
rr.u no Evangelical Ordinance ^ what hath this to
make it fuch, that the other wanted? Surely there
is no way of Reafon to evite this ^ neither can
any thing be alledged, that the one ihould ceafe,
and not the other \ or the one continue, and not the
other;, but the meer Opinion of the Affirniers,which
by Cuflom, Education and Tradition, hath begot-
ten in the Hearts of People, a greater Reverence
for, and Efteem of the one, than the other ^ which
ii it Jiad fallen out to be as much recommended
to ns by Tradition, would no doubt have been as
tcnacioully pleaded for, as having no lefs Foun-
dation in the Scripture, But fince the former, to
wit, the -waging of one ancther^s Feet^ is juflly laid
slide, as not bi'iiding upon Chriftians ^ fo ought alfo
the other, for the fame Reafon.
r«^ Break- §• VII. But I ftrange, that thofe that are fb cla-
ing of Bread morons for thls Ceremony^ and flick fo much to it,
Tn'tyfJ^fame take liberty to difpence with the manner or method
^T'T' ^ ^^^^^ Chrilt did it in ^ lince none, that ever I could
hear of, except fome Baptifis^ who nov/ do it, ufe it
in the fame way that he did it : Chrift did it at 5///?-
prr, while they were eating ^ but the Generality of
Proteftants doit in tht Morning only by it felf : What
Rule walk they by in this change ?
Objecl. If it be faid, Thefe are hut Circumftances^ and not
the Afattcr ^ and if the Matter he heft to^ the alteration
of CircHmfiances is hm of fmall moment »
\Anfvo. What if it fhould be faid, the whole is but a
Circitmftance^ which fell out at that time, when
Chrifl eat the Taffover ? For if we have regard to
that, which alone can be pleaded for an Inflitu-
tion, vi^L. thefe words, Do this in rememhranee of
rne-^ it doth as properly relate to the Manner as
Matter. For what may or can they evince in
Realbn,
Reafon, that thefe words. Do this^ only iignific,
CM Bread^ avA dr'mk VVhw ^ but it is no matter
when ye eat^ nor how ye eat it^ and not ^ ye have
jeen me eat it at Suffer vpith yon^ who take Bread^ and
break it^ and give it you ^ and take the C///>, and blefs
ity and give tt yoii \ fo do ye Ukcwife f And feeing
Ghrift makes no diltindion in tliofe words, Dothis^
it cannot be judged m Reafon, but to relate to the
whole •, which if it do, all thofe that at prefent
life this Ceremony among Cbriftians^ have not yet
obeyed this Precept, nor fulfilled this InlUtntion,
for all their Clamours concerning it.
If it be laid. That the Time and ALmncr oj dmngO\^]^Cx.
it by Chrifi^ was hut accident ally ^ a^s being after the
Jewifh Pallbv^er, which w.u at Snpfer.
Befides, that it may be anfvvered, and ealily ^^/^p.
proved, that the whole was accidental^ as being the
PraBice of a Jewifi Ceremony^ as is above obfcrved i^rfo? Break-
May it not the fame way be urged, that the '^^^'^Z^- J^J^^^y/v^?
ing of Wine is accidental^ as being the natural pro- tjhcerem-
ducl of that Country^ and fo be pleaded, that in"> '
thofe Countries, where Wine doth not grow, as
in our Nacion of Scotland^ we may make ufe of
Beer or Ale in the life of this Ceremony ^ or Bread
made of other Grain^ than that v/hich Chrifl ufed ?
And yet would not our Adverfaries judge this an
Abufe, and not right performing of this Sacra-
ment ? Yea, have not Scruples of this kind occa-
iioaed no little Contention among the ProfeiTors of
Chrijlianity ^ What great Conteft and Strife hath ^ ^„ ,
been betwixt the Greek and Latin Churches^ con- tvecen the
cerning the Breads While the one will have' itcr^-j^^"^
Unleavened ^ reckoning, becaufe the fexvs made ufe c'urcces
of Vnleavened Bread in the Pajf^ver^ that it was '^^''"^'';"""-5
fuch kind of Breads that Chrilt did break to his ^„Vuniea-
Difciplcs ^ the other Leavened : Therefore the Lh- ^'^-eJ Bread
therans make ufe of unleavened Bread^ the Calvinifrs plr."' '"'^
pf leavened. And this Contefl was fo hot, when
the Reformation was beginning at Geneva^ that
H h 4 Qilviii
472 PROPOSITION XIIL
Cdvin and larellus were forced to fly for it. But
Farelius. ^^ ^^^^ Protcflants^ by thefe uncertainties, open a
Door to Papifrs^ for their excluding the People
from the Cup} Will not [_Do this~] infer pofitively,
that they lliouid do in the fame manner:^ and at the
fametime^ which Chrifl did it ^ as well as that they
ihould ufe the Qtp^ and not the Bread only f Or
what Reafon have they to difpence with the one,
more than the Papifh have to do with the other?
O what ftrange Abfurdities and Inconveniences
jiave Chriftians brought upon thenifelves, by fuper-
ftitioufly adhering to this Ceremony ! Out of which
Difficulties, it is impofTible for them to extricate
themfelves, but by laying it afide, as they have
done others of the like nature. For belides what
rb^ Clergy js abovc mentioned, I would gladly know how,
dfhifpand from the words, they can be certainly refolved,
give it : that thefe words [-Do thu2 mufl be underllood to
muj} takJ the Clergy, Tak^^ blefsj and break this Breads and
and eat, not ^l^e it; to Others j but to the Laity only, Take and
^^'^' ''' eat, but do not hlefs, &c.
Objedl:. ^^ ^^ be fciid, That the Clergy were only prefent,
jlnfm. Then will not that open a Door for the PofijJj
Argnment againft the Adminiftration of the Cup to thp
People ? Or may not another from thence as eaiily
infer. That the Clergy only ought to partake of this Ce-
remony \ becaufe they were the Apoflles only then
prcfent, to whom it was faid. Bo this ? But if this
\J)o this~\ be extended to All, how comes it All have
not liberty to obey it, \xi both hlejfmg^ breakings and
diflribmng, as well as taking and eating^ Befides
Hoc conte^ffs ^^^ thcfe, . CVCn the Calvlnian Proteftants of Great
about the Britain, could never yet ' accord among themfelves
fakiZ'it'! a^ont the manner of taking it, whether fitting, fan d-
and to x^hom ing, or kneeling; whether it fhould be given to the
to give it. p^i^^ ^j^j j.|-jq|-^ ^j^^j. ^j.^ ^^^^y ^^ ^-^^ ^^, j^^j. > Which
Controverfies, tho' they may be efteemcd of fmall
moment^ yet have greatly Contributed, with other
tilings, to be the occafion not only of much Con-
. tmiori'^
j3DC tSe }5o&p anO gtooti of cp^tfi. 473
temion'j but alfo of Bloodjhed and Devaflatlon: "fb
that in this lafl refped, the PreUtick Cdv'mifts have
termed the Presbyterians Schifmatical and Pertina-
cious ^ and they them again, Superflitious, Idola-
trous, and Papillical. Who then, that will open
their Eyes, but may fee, that the Devil hath ftir-
red up this Contention and 2eal, to bulie Men
about things of [mall moment^ that greater matters
may be negleded, while he keeps them in fuch a-
do about this Ceremony^ while they lay afide others
of the like nature, as pojltrvely Commanded^ and as
fmclptally PraBifed'^ and from the Obfervation of
which, half fo many Difficulties will not fol-
low ?
§. VIII. How then ? Have we not reafon, not
finding the nature of this Praftice to be obliga-
tory upon us, more than thofe other our Advetr.
faries have laid afide, to avoid this Confufion v
lince thofe that ule it, can never agree, neither t,
concerning t\it Nature^ Efficacy^ nofr Manner of do-
ing it f And this proceeds, becaufe they take it not
plainly, as it lies in the Scripture ^ but have fo
much intermixed their own Inventions. For would
they take it, as it lies, it wOiild import no more,
than that Jejpu Chrift at that time did thereby Jigmfie
imto themy that hi<s Body and Blood wa^-to he offered
for them ^ and defircd them, that vohenfoever they
did Eat or JDrink^ they might do it in Remembrance
of him^ or with a Regard to him-, whofe Blood was flied
for them. Now that the Primitive Chnrch^ gathered
immediately after his Afcenfion, did fo underlland
it, doth appear from thei^^Ule and Practice, if we
admit thofe places of the "j^x^ where breaking of By
^re^^.is fpoken of, to have relatfon hereto ^ ^^^^^'^ fhl^Tfd 49.
as our Adverfaries do, fo we fhall willingly agree fW«gi in.
to : As jir/, Ads 2. 42. And they continued fted- ^^^^^^^jj^g
faflly in the Apoflles DoEirine^ and FeUowJhip^ and in the Lnd*
breaking of Breads &c. This cannot be underllood
of any other, than of their ordinary Eating ; for
as
breaTcitij
474 PROPOSITION XIIL
as nothing elfe appears from the Text, fo the Con-
text makes it plain ^ for they had all things in
common : and therefore it is iaid, verf. 45. And
they continuing daily with one accord in the Tem^le^
atjd breaking Bread fiom hoitfe to hotife, did eat their
meat with gladnefs and fmglenefs of heart* Who
will not wilfully clofe their Eyes, may fee here,
that their Breaking being joined with their Eatings
fhcvvs, that nothing elfe is here exprefled, but
that having all things in common, and fo conti-
nuing together, they alfb did break their Bread^
and eat their Meat together : In doing whereof, 1
ihall not doubt, but they remembred the Lord ^
to follow whom they had, with fo much Zeal and
Refignation, betaken themfelvcs. This is further
manifell from Atls (5.2. For the Apoftles^ having the
care and diilribution of that Money, which the
Believers having fold their PoffeOions gave unto
them,and finding thcmfelves over-charged with that
Deacons ap- Bui'thcu, appointed Deacons for that bufmefs, that
fiivhy at" ^^^y might give themfelves continually to Prayer^
Tabief. '^ and to the Mmiftry of the Word ^ not leaving that,
to fervc Tables. This cannot be meant of any
Sacramental Eatings or Religiom AEh of Worjljip ^ fee-
ing our Adverfaries make the dillributing of that,
the proper Ad of Minifiers^ not of Deacons : And
yet there can be no Reafon all edged, that that Break-
ing of Breads v/hich they are faid to h^j^ continncd
in^ and to have done ixomHonfe to Hoiife^ was other
than thofe Tables that the Apoflles ferved ^ but
here gave over, as finding themfelves over-charged
with it. Now as the Increafe of the Difciples did
incapacitate the Apoflles any more to manage this \
fo it would feem, their further increafe and dif-
perling in divers places, hindered the continuance
ot that practice of having things in common : but
nonwichflaadiiTg, fo far at leafl to remember or
continue that ancient Community^ they did at cer°
taiii times come together, and break Bread toge-
tlier.
thcr. Hence it is faid, v4^?j 20. 7. that P^W com-
ing to Troa^^ And, iqon the firfi day of the week^ when f^^ JlZ^^^j,
the Difcifles came together to break Bread^ Paul f reach- deferred
ed unto them^ ready to defart on the rnorrovo^ and con- ^^^ ^^<^'
tinned his fieech until Alidnight : Here is no mention
made of any Sacramental Eating ^ but only, that Paul
took occalion from tlieir being together to preach
unto them. And it feems, it was a Suffer they in-
tended (not a Morning-bit of Breads and S^tf of
Wine -^^ q\^q it's not very probable, that Pakd
would from the Morning have preached until Adid-
night. But the wth verfe puts the matter out of
difj3Ute, whicJl is thus, JVhen he therefore woi come
Hp^again^ and had broken Bread-, and eaten^ and talked a
long while.) even till break of day., fo he departed* This
fhew?, that the Breaking of Bread was deferred till
that time ^ for thefe words \jtnd when he had broke-a
Bread., and eaten"} do /hew, that it had a Relation
to the Breaking of Bread before-mentioned, and
that that was the time he did it. Secondly., Thefe
words joined together, [_and when he had broken
Bread., and eaten., and talked ~} llicw, it was no Re-
ligious Ad of Worihip, but only an eating for rhey only
Bodily Refrelhment, for which the Chriftians uied J^^'^/^Y'"'
to meet together fom.e time : and doing it m God's YhJBodyf
Fear., and fmglenefs of Hearty doch notwith Handing
difference it from the Eating or Fealling of profane By feme
Terfons. And this by fome is called a Love-Feafi., loveie'la..
or a being together, not meerly to feed their Bel-
lies, or for outward Ends ^ but to take thence oc-
cafion to eat and drink together, in the Dread and
Prefence of the Lord, as his People ^ wliich Cuftom
we fhall not condemn. But let it be obfcrved, that
in all the Acts there is no other, nor furtiicr men-
tion of this matter. But if that Ceremony had been
{omQ folemn Sacrifice^ as Ibnie will have it, or fuch
a fpecial Sacrament^ as others plead it to be^ it is
llrange, that that Hiftory^ that in many lefler thing<
gives a particular account of the Chriftians Bcha-
^s
P R b P O S I T I O N XIII.
vioiir, fhould have been fo lllent in the matter:
Only we find, that they ufed fometimes to meet
together to break Bread, and eat. Now as the
T^^chriftr pyi^i^i^g cbriftUns began by degrees to depart from
7egrTs\o that Primitive Purity and Simplicity, fo alfo to ac-
^"^""'rf^r cumulate Superflitious Traditions, and vitiate the
the7u7lty. Innocent Pradices of their Predecellbrs, by the in-
termixing either of JewijJj or Heathenijlj Rites ^ fo
alfo in the life of this, very early Abufes began to
creep in among Chriftlms^ fo that it was needful
for the Apoftle Pad to Reform them, and Reprove
iCsr.iT.ir.^hem therefore, as he doth at large, iC?r. ii. from
Concerning yerf 1 7. to the end : Which place we jQiall parti-
of'ihe Lord cularly examine, becaufe our Adverfaries lay the
ifo called) chief Strefs of their matter upon it^ and we fliall fee.
Explained. y^]^Q^\^Q^ [^ will infer any more, than we have above
granted. Firfi^ Becaufe they were apt to ufe that
Pradlice in a Superflitious Mind, beyond the true
life of it, as to make of it fome Myftical Suffer of the
Lord^ he tells them, verf^io. That their coming toge-
ther into one flace^ is not to eat the LorcTs Suffer \ he
faith not, This is not the right manner to eat ^ but. This
is not to eat the Lord^s Suffer ^ becaufe the Suffer of the
Lord is Sfiritnal^ and a Myfiery. Secondly^ He blames
them, in that they came together for the worfe^ and
not for the better \ the Reafon he gives of this, is^
verf. 2 1 . For in eating every one hath taken before his own
Suffer J and one is hungry^ and another is drunken : Here
ivhythecu- it is plain, that the Apoflle condemns them for that,
jiomofSMp- becaufe this Cuflom of Suffing in general was wfed
m"n ^r™* among Chriftians^ for to increafe their Love, and as
fed among 3 Memorial of Chrifl's Supping with the Difciples,
ehiijians. ^^^^ ^j^^y fhould have fo vitiated it, to eat it apart,
and to come full, who had abundance, and hungry,
who had little at home •, whereby the very Ufe and
End of this TraEtice was loll and perverted : and
therefore he blames them, that they did not either
eat this in common at home, or referve their eating
till they came all together to the publick Aileniblyj
This'
^f t^t ffioDp ana ^looD o£ CftitS. 477
This appears plainly by the following verfe 22.
Have ye not Houfes to eat and drink in ? Or defpife ye
the Church of God^ and jhame them that have not ?
Where he blames them for their irregular Pradice
herein, in that they defpifed to eat orderly, or re-
ferve their eating to the piiblick Aflembly \ and fo
Ihaming fuch, as not having Houfes, nor fulnefs at
home, came to partake of the common Table ^ who,
being hungry, thereby were alhamed, when they
obferved others come thither full and drunken.
Thoft that without prejudice will look to the
place, will fee this mufl have been the cafe among
the Corinthians : For fuppofing the life of this to have
been then, as now ufed either by Papifis^ Lutherans
or Calvinifis^ it is hard making Senfe of the Apo-
ftle's words, or indeed to conceive, what was the
Abufe the » Cerinthians committed in this thing.
Having thus obferved what th€ Apoftle faid above,
becaufe this Cullom of Eating and Drinking together The Rife of
fome time^ had its rife from Chrifl's Ad with the^^^^^^^***"
Apoftles, the Night he was betrayed ^ therefore
the Apoftle proceeds, verf.i^. to give them an ac-
count of that : For J have received of the Lord^ that
which alfo I delivered unto you^ that the Lord Jefm^
the fame night in which he was betrayed^ took Breads ficc.
Thofe that underfland the difference betwixt a Nar-
ration ol a thing, and a Command^ cannot but fee,
if they will, that there is no Command in this
place, but only an Account of matter of TaB ^ he
laith not, / received of the Lord^ that 06 he took Bready
fo I do command it to yon to do fo likewife ^ there is
nothing like this m the place : yea, on the contra-
ry, verfi^. where he repeats Chrift's Imperative
Words to his Apoftles, he placeth them fo as they
import no Command ^ This do ye^ as oft as ye drink
it^ in remembrance of me : And then he adds, For as rhdt ( ka
often 06 ye eat this Breads and drink this O/p, ye do ^^^^^^ ^Jf^^
fiiew the Lord's Death^ till he eeme : But thefe words C(mmand of
\ji6 often'X import no more d. Command^ than to fay,^''^ ^"PP^-"'
As
^-8 P RO P O S IT I O N XIII.
As often iti thou goefi to Rome^ fee the Capitol^ will
infer a Command to me to go thither.
Objcd. But whereas they urge the lafl words, Ye fhew
forth the Lord's Death till he come •, infinuating, That
this imports a -neceffary Continuance of that Ceremony,
until Chrifi come at the end of the World to Judgment,
Anfxp. i anfwer^ They take two of the chief parts of
the Controverfie here for granted, without proof.
Firfi^ that \jts ofte?i~\ imports a Command^ the con-
trary whereof is Ihewn ^ neither will they ever be
chriji'sout-d\)\t to prove it. Secondly^ That this Comings is
vardmd undcrllood of chrifi' s lafl Outward Coming^ and not
i«J. ' ^ of his Inward and Spiritual^ that remains to be
proved : whereas the Apoflle might well under-
firarid it of his Inward Coming and Apfearance^ which
perhaps fome of thofe Carnal Corinthians^ that ufed
to come drunken together, had not yet known ;
and others, being v;eak among them, and inclina-
ble to dote upon Outwards, this might have been
indulged to them for a feafon, and even ufed by
thofe, who knew Chrill's Appearance in Spirit,
(as other things were, of which we Ihall Q)eak
hereafter) efpecially by the Apoflle, who became
IVeak to the WeaJi^ and All to All^ that he might
fave fome. Now thofe weak and carnal Corinthians
Je/chrm ^'^'^'^E)^^ ^^ permitted the ufe of this, to fhew forth,
Death tiu ov rcmcmber Chrill's Death, till he come to arife
''^ ^f^/ . in them ; for tho' fuch need thofe outward things,
the Heart, to put them m mmd or Chnft s Deaths yet fuch as
are dead with Chrifi^ and not only dead with Chrifi^
but buried^ and alfb arifen with him, need not fuch
Signs to remember him : And to fuch therefore the
Apoltle faith. Col. 3. i . If ye then be rifen with Chrifi:.,
feek thofe things which are above., where Chrifi fitteth
on the right hand of God : But Bread and Wine are
not thole things that are above, but are things of
the Earth. But that this whole matter was a meer
Ad of Indulgence and Condefcenfion of the Apoflle
Vaid^ to the weak and carnal Qonnthians^ appears
yet
Cf tfte 2S0&P an& BloeP of c&iitt> 479
yet more by the 5yr/^c^ ^ Copy, which verf. 17. in ^^^^ ,jj,^
his entering upon this matter, hath it thus •, /// that^ wife the o-
concermm^ which I am abont to Command sou ( or In- ther or/en-
Jrmcr yon '-) ) J commend yon not^ becauje ye have not as the Afa-
gone forward^ hut are defcended unto that which is lefs^ ^^V^"'' h
( or of lefs Confequence : ) Clearly importing, that hate'u the
the Apollle was grieved, that fudi was their Con- ^^^^ ^«y-
dicion, that he was forced to give them Inltrudi-
ons concerning thole outward things ^ and doting
epon which, they fhew they were not gone for-
ward in the Life of Chrifiianity^ but rather flicking
in beggarly Elements. And therefore verf. 20. the
fame F'erfion hath it thus. When then ye meet togetlier^
ye do not do itj as it is jufl ye flwnld do in the day of
the Lordj ye eat and drink it : Therefore fliewing to
them, that to meet together to eat and drink out-
ward Bread and Wine^ was not the Labour and Work
of that Day of the Lord. But Unce our Adverfaries
are fo zealous for this Ceremony^ becaufe ufed by the
Church of Corinth.^ (tho' with how little ground, is
already Ihewn ) how come they to pafs over far
more Politive Commands of the Apollles, as mat-
ters of no moment ?* As firfl, AB^s 1 5.29. where the
Apoftles peremptorily Command the Gentiles^ as ^^ ^^„ ^.^
that which was the mind of the Holy Ghoft, To from things
ahflain fom things fir angled^ and from Blood : And -^^^"B*^'^-
James 5. 14. where it is exprefly Commanded, .
That the Sick be anointed with Oyl in the Name of the ing with oiU
Lord.
If they fay, Thefe were only Temporary things^ but Objed.
not to continue.
What have they more to fhew for this, there Anfxf*
being no exprefs Repeal of them ?
If they lay. The Repeal is implied^ becaufe the Apo^ Objeds
file falth^ We ought not to be judged in Meats and
Vrinks.
I admit thcAnfrver-^ but how can it be evited from j4nfv.
militating the fame way againft the other Practice ?
Surely not at all : Nor can there be any thing urged
for
480 PROPOSITION XIIL
for the one, more than for the other, but Cuftom
and Tradition.
Obje£l. As for that of Jamesj they fay^ There followed a
Miracle Hpon it^ to wit, The recovery of the Sick j But
this heing^ ceafed^ fo jlwidd the Ceremony.
jinfw. Tho'^this might many ways be anfwered, to wit.
That Prayer then might as well be for born^ to which
alio the favirtg of the Sick is there afcribed : yet I
A Ceremony fhall accept of It, becaufe I judge indeed that Ce^
Teafe,%s remonj is ceafed ^ only methinks, fince our Adver-
Virtue uu- faries, and that rightly, think a Ceremony ought
'"^' to ceafe, where the Virtue fails, they ought by the
Tfe«5 Laying lauic Rule, to forbcar the laying on of Hands^ in imi-
on of hands. ^^^^^^ of the Apoftles, fmce the Gift of' the Holy
Ghoft doth not follow upon it.
§. IX. But fince we find, that feveralTeflimonies
of Scripture do fufficiently fliew, that fuch External
Rites are no necejfary -part of the New Covenant'Difpen^
fationj therefore not needful now to continue^ however
they were for a feafon praclifed of old ^ I fhall in-
ftance fome few of them, whereby from the Nature
of the thing, as well as thofe Teflimonies, it may
J^o/fii-wd" appear, that the Ceremony of Bread and Wine is
And wine u ceafed, as well as thofe other things, confefTed by
"^^^^' our Adverfarres to be fo. The firft is Rom, 14. 1 7.
For the Kingdom of God U not Meat and Drink^ hm
Righteoufnep and Peace^ and Joy in the Holy Ghoft /
Here the Apoftle evidently fhews, that the King^
dom of God^ or Gofpel of Chrift^ ftands not in Meats,
and Drinks^ and fuch like things, but in Righteonf-
nefs^ &c. as by the Context doth appear,where he i&
fpeaking of the gptilt and haTLard of judging one ano-
ther about Meats and Brinks. So then, if the King-
dom of Cod Hand not in them, nor the Gofpel^ nor
Work of Chrift^ then the eating af outward Bread
a?jd Wine can be no neccflary part of the Gofpel-
Worfliip^ nor any perpetual Ordinance of it. Ano-
ther is yet more plain of the fame Apoflle, C0L2.
1 6. the Apoftle throughou c this wholey^c W Chapter
doth
doth clearly plead for us, a ad againfl the Formality
and SHperfiition of our Oppofcrs : for in the begin-
ning he holds forth the great FrmUdges Chriilians
have by Chriil, who are cOnie indeed to the Life
ef Chrifiianity j and therefore he defires them, verf
6. As they have received Chrift^ fo to rpdk iii him ; and
to beware^ lefi they be fpoiled through Philofophy and
vain Deceit^ after the Rudiments or Elements of the
Worlds becdiife that in Chrifi^ whoin they have received^
is all fnlncfs : And that they art circumeifed with tht
Circitmcifion made wit horn hands ( which he caHs the
CircHmcifion of Chrift ) and being buried with him by
Baptifm^ are alfo drifen with him through the Faith of
the Operation of God. Here alio they did partake of
the true Baptifm of Chrift \ and b^ing fuch as are
arifen with him, let us fee whether he thinks it
needful, they Ihould make ufe of fuch Meat and
Drinkj as Bread and Wine^ to put them in remembrance
of Chrift' s Deaths Of whether they ought to be judg-
ed, that they did it not \ ver. 1 6, Let noMan therefore
judge you in Meat and Drink : Is not Bread and Wine^
Meat and Drink f But why ? Which are a Shadow of
things to come : But the Body is ef Chrift. Then fince . ,
our Adverfaries confcfs, that their Bread and Wine 'T*^ *"^ ^
is a Sign or Shadow ^ therefore, according to the sSdowf
Apollle's Dodrine, we ought not to be judged in J.^^> ^<'^"^
the Obfervation of it. But is it not fit tor thofe^'^'*
that are dead with Chrift^ to be fubjedl to fuch
Ordinances? See what he faith, verf 22. Where-
fore^ if ye he dead with Chrift from the Rudiments of
the Worlds why J a^s tho* living in the Worlds are ye fub-
jeEh to Ordinances ? ( Touch not^ tafte not^ handle not : ^"^ ^f"^^
which all are to perijh with the ufmg ) after the Com- with the
fnandments and DoElrines of Men : What can be more ^^"S-
plain ? If this fervc not to take away the Abfolute
Neccffity of the Ufe of Bread and Winc^ what can
it ferve to take away ? Sure I am, the Reafon here
given is applicable to them, which all do periflj with
the nfs^g'-) lince Bread and Wine periflTetli with the
. I i ufrng^
-TST PROPOSITION XIIL
ufing, as much as other thhigs. But further, if.
the life of IVater, and Bread and Wme^ were that,
wherein the very Seals of the New Covenant flood,
and did pertain to the chief Sacraments of the Go-
fvel and Evangelical Ordinances ( fo called, ) then
would not the Goffel differ from the Law^ or be
preferable to it. Whereas the Apoftle fhews the
difference, Heh. 9. 10. in that fuch kind of Ob-
The Law fervatioRS of the ^en?^ were as a Sign of the Co^
Znd Drinks; fpely for that [they /W only in Meats and Drinhy
not fo the ^^^ dlvers Wafljlngs. But if the Gofpel-Worfljlp
and Service ftand in the fame, where is the dif-
ference ?
Objed. If it be faid, Thefe under the Gofpel have a Sfiri^
tPtal Signification,
jinfw. So had thofe under the L^nr, God was the Au-
thor of thofe, as well as Chrifl is pretended to be
Author of thefe. But doth not this contending
for the ufe of Water^ Bread and Wine^ as neceflary
parts of the Gofyel-Worfinf^ deftroy the Nature of
it, as if the G off el were a Difpenfation of Shadows^
2!fshidows and not of the Suhftance ? Whereas^ the Apoftle,
the Gofpel \^ ^[^^j- Qf x\\Q Colojftans abovc-mentioned, argues
subftance.' agaiuft the ufe of thefe things, as needful to thofe
that are dead and arifen with Chrift, becaufe they
are but Shadows. And fince, through the whole
E0le to the Hebrews^ he argues with the Jews^ to
wean them from their Old Worfijip^ for this Reafon,
becaufe it was Typical and Figurative : Is it agreeable
to right Reafon, to bring them to another of the
fame nature? What ground from Scripture or Rea^
[on can our Adverfarics bring us to evince, that
one Shadow or Figure (hould point to another Shadow
or Figure^ and not to the Subftance ? And yet they
make the Figure of Circumcifion to point to Water^
Baptiftn^ and the Pafchal Lamb to Bread and Wine,
But was it ever known, that one Figure was the
Anti'tyfe of the other, efpecially, feeing Troteftants
make not thcfc their Ami-types to have any more
Vertue
Vertue and Efficacy, than the Type had ? For iincc
as they fay, and that truly, That their S^.craments'^^ll^ll'^''
confer not Grace^ hit that is confe^ed according to the fer n&t
Faith of the Receiver-^ it will not be denied, but the ^^'^'^'^
Faithful among the Jews received alfo Grace in the
ufe of their Figurative Worjhip, And tho' Papifis
boall, that their Sacraments confer Grace ex opere
operato -^ yet Experience abundantly proveth the
contrary.
§. X. But fuppofing the life of Water- Baptifm^ oppofers
and Bread and Wine^ to have been in the Primitive ""et'lViT
Church, as was alfo that of abfiainin^ from things their sacra-
ftrangled, and fiom Blood ; the nfe of ^egal Pm-ifca- Zhlnce^dT
tiony Adls 21. 23, 24, 25. and anointing, of the Sick they derive
with Oylj for the reafbns and grounds |)efore men- '^ •
tioned : Yet it remains for our AdverGries to fhew
us, how they come by Power or Authority to ad-
miniiler them. It cannot be from the Letter of the
Scripture, elfe they behoved alio to do thofe other
things, which the Letter declares alfo they did,
and which in the Letter have as much foundation.
Then their Power muft be derived from the jipofllesj
either mediately or immediately \ but we have (hewn
before, in the Tenth Propofition^ that they have no
Mediate Power^ becaufe of the interruption made by
t\\Q jipofiafte : And for an Immediate Power or Com^
mand by the Spirit of God, to adminifter thefe
things, none of our Adverfaries pretend to it. We
know, that in this, as in other things, they make a
Noife of the con f^ ant Confent of the Churchy and ofChri^
fiians in all Ages : But as Tradition is not a fuilicient Tradition
ground for Faith^ fo in this matter efpecially it ought ^ground^f'ot
to have but fiiiall weight, for that in this point of F'^'^h.
Ceremonies^ and fiperftitiom ObfervationSy the Apo-
ftafie began very early j as may appear in the Epi-
files of Pad to the Galarians and Colojftans : And
we have no ground to imitate them in thofe things,
whofe Entrance the Apoflle fo much withftood^ fo
heavily regretted^ and fb fharply reproved. But if
112 we
':^ PROPOSITION XIII.
we look to ^4ntiqHtty^ we find, that in fuchkind of
Obfervances and Traditions, they were very un-
certain and changeable •, fo that neither Frotefinnts
nor Pafifts do oblervc thi-s Ceremony as they did,
su ,er ^^^'^^^ ^^^ ^^^^ ^^^^y S^^^ ^^ to j'p//??^ Boys^ and to //Vr/^
L^ gllTto Childre-a : And for ought can be learned, the life
TomgBoys ^f j-j^jg^ ^j-^^^ hfitM-Baptifm^ are of a-like Age \ tho'
rfr*7i.^ '^" t:he one be laid afide both by Pafifts and Protefiams-^
and the other, to wit, Baptlfm of Infants be ftuck
to. And we have fo much the left Reafon to lay
weight upon Antiquity^ for that, if we coniider
their Profeflion of Religion, efpecially as to Wor-
fhip, and the Ceremonial Part of it, we fhall not
find any Church now, whether Pofi^j or Proteftantj
who differ not widely from them in many things ^
nalixus. as^DalUtii^ in his Treatife concerning the Vfe of the
Fathers^ well obferveth and demonftrateth. And
why they Ihould obtrude this upon us, becaufe of
the jinctents PraEiice^ which they themfelvcs follow
not, or why we may not rcjed this, as well as they
;. do other thing?, no Icfs zealoully pradifed by the
jincients^ no fufficient Reafon can be afligned.
I fhall not neverthelefs doubt, but many, whole
Underflandings have been clouded with thefe C?-
remonies^ have notwithftanding, by the Merey of
God, had fome fecret Senfe of the My fiery y whicli
they could not clearly underfland, becaufe it was
•fealed from them, by their flicking to fuch outward
things ^ and that through that fecret fenfe, diving
in their Comprehenfions, they ran tliemfelves into
thefe Carnal Apprehenfions, as imagining the Suh-
fta/we of the Bread w:is changed, or that, if the
the Suhfiancs was not changed, yet the Body was
there, &c. And indeed, I am- inclinable very fa-
^nuom '"' vourably to judge of Calv'm in this particular, in
confejffion that he deals fo ingenuoufly to confefs, he neither
:c;nmcnded. Comprehends />, nor can Exprefs it in words ; hut yet
by a feeling Experience can fay ^ The Lord is fpiritually
prefent. Now as 1 doubt not but Cdvin fometiracs
iiad-
had a fenfe of his Frefence^ without the life of this
Ceremony, fo as the Underflanding given him of
'God, made him juflly rejed the falfe Notions of
Irarifuhftantimon and Confubftantiatiortj tho' he knew
not what to eUablilh inllead of them ^ if he had
fully waited in the Lights that males all thh7gs ma- F.ph. 5. 15.
mfefi^ and had not laboured in his own Compre-
henfion, to fettle upon that External Ceremony,
by affixing the Spiritml Trefenct as chiefly or prin-
cipally, tho' not only (as he well knew by Ex-
perience) there, or efpecially to relate to it; he
might have finther reached unto the Knowledge of
this Myftery^ than many that went before him.
§. XI. Laftly ; If any now at this day, from a la tender-
true tendernefs of Spirit, and with real Con- ''*f^ "^ ^^'^^
fcience towards God, did pradife this Ceremony in GodZlnk-
the fame way, method and manner, as did the Pri- ^^^ ^^
mltive Chrifiians^ recorded in Scripture, I fhould not ^"'^^^"^^*
doubt to affirm, but they might be indulged in it,
and the Lord might regard them, and for a leafon
appear to them in the ufe of thefe things ; as many
of us have known him to do to us, m the time of
our Ignorance : Providing always they did not feek
to obtrude them upon others, nor judge fuch as
foijnd themfelves delivered^ or that they do not
pertinacioufly adhere to them. For we certainly
know, that the Day is dawned^ in which God hath ^.^^ ^ ^
arifen^ and hath difiiiilTed all thole Ceremonies and nawM^
Rites^ and is only to be IVbrjhipped in Spirit ; and that ^^^^^J" ^^^
he appears to them who wait upon him : And that "pvor/hlpTed
to feek God m thefe things, is, with Mary at the '"« "^^^''■'^•
Sepulchre, to feek the Living among the Dead, For
we know, that he is Arlfen^ and Revealed in Spirit^
leading his Children out of thele Rudiments^ that
diey may walk with him in his Light : To whom
be Glory for ever. Amen, "
Ii3 I^RQ-
485 PROPOSITION XIV.
PROPOSITION XIV.
Comermvg the Power of the Civil Magiftrate
in Matters purely Religious, and pertaim^g
to the Confcience.
Since God hath ajfnmed' to hlmfelf the Tower md D<7-
minion of the Confcience, who alone can rightly in"
flriici and govern it \ therefore it is not lawful for any
who ft ever ^ by vert He of any Author ity or Princifa"
Inkc 9. 55, lity they bear in the Government of this Worlds to force
m^ 7. 12 ^^'^ Confciences of others ^ and therefore all Killings
M, 29. * BanijJjingj Fini??g^ Jmprifoning^ and other ftch things^
Tit. 3. 10. xvhich are inflithd upon Men for the alone Exercife
of their Confcience, or Difference in Worfliip or
Opinion, proceedeth fom the Spirit of Cain, the
Afiirtherer^ and is contrary to the Truth : Providing
always^ That no Man^ under the Pretence of Con-
fcience, prejudice his Neigbour in his Life or Eftate^
or do any thing defirucvive tOj or inconjifient with
Humane Society ; in which cafe the Law is for the
Tranfgreffor^ and Jilflicc is to be adminifired upon all^
without refpe6i of Perfons*
§. I. T Iherty^ of Co7ifcience from the Power of the
Jl-/ Civil Magiftrate, hath been of late Years
fo largely and learnedly handled, that I ihall not
need to be but brief in it ; yet it is to be lamented,
that few have walked anfwerably to this Principle,
each pleading it for themfelves, but fcarce allowing
it to others \ as hereafter I ihall have occafion more
at length to obferve.
It will be fit in the firft place, for clearing of
Miftakes, to fay fomething of the State of the Con-
troverfie^ that what follows may be the more clear-
ly undcrltood.
By [Co/fcience'] then, as in the Explanation of the
Bfth and Sixth Propofitions I have obferved, is to be
unders-
Undcrflood, TW Perfwajion of the Mind^ which arifes
from the Vnderflandwg's being foppd with the -^^/^>/^^^c/r>
of the Trmh^ or Fdfity of any thing : Which, tho' it
may be falfe or evil upon the matter, yet if a Man
ihould go againfl his Perfwalion, or Confcience, he
fhould commit a Sin ^ bccaufe what a Man doth
contrary to his Faith, the' his Faith be wrong, is
no ways acceptable to God. Hence the Apoftle
laith, fVhatfoe^'er is not of Faith^ is fin \ and he rWR0m.14.23.
doubt eth^ is damned^ if he eat: Tho' the thing might
have been lawful to another \ and that this doubt-
ing to eat fome kind of Meats ( iince all the Crea-
tures of God are good, and for the ufe of Man,
if received with ThanJifgiving ) might be a Superfti-
tion, or at lealt a Weaknefs, which were better
removed. Hence Ames de Caf Conf faith, The Con-
fcience^ altho^ erring^ doth evermore bindj fo as that
he finnethj who doth contrary to his Confcience^ becaiife
he doth contrary to the Will of Godj altho^ not materia
ally and truly ^ yet formally and interpretatively.
So the Queftion is, Firfl, Whether the Civil Ma^
gifirate hath Power to force Men in things ReUgiopu^ to
do contrary to their Confcience ^ and if they will not^ t9
fnnijh them in their Goods^ Liberties or Lives f This
we hold in the Negative. But Secondly^ As we
would have the Mafiflrate avoiding this extream,
of incroaching upon^Men's Confcicnces *, fo on the
other hand, we are far from joyniag with, or
ftrengthening fuch Libertines^ as would flretch the
liberty of their Confciences, to the Prejudice of
Xhidi Neighbours^ Or to theRuine of Humane Society.
We underfland therefore by Matters of Confcience^
fuch as immediately relate betwixt God and Ma?7y
or Men and Men^ that are under the fame Per-
fwafion : As, to meet together and woriliip God
in that way, which they judge is molt acceptable
unto him •, and not to incroach upon, or feek to
force their Neighbours, ocherwife than by Reafon,
or fuch other Means, as; Chrilt and liis Apoftles
li 4 ufed.
4^^ PRQPQ^^'TION XIV.
ufed, ^Z^. Preaching, and Inllruding fiich as will
hear and receive it ; but not at all for Men, under
the Notion of Confcience, to do any thing con-
trary to the Moral and perpetual Statutes, gene-
rally acknowledged by all Chriftians : In which cafe
the Mayiftrate may very lawfully ufe his Authority,
as on thofe, who under a pretence of Confciencej
inake it a Principle to kill and deilroy all the
Wicked, id <?/, alf that differ from them -^ that
they, to wit, the5^/w, may Rule ^ and that there-
fore feek to make all things common^ and would
force their Neighbours to fliare their Filiates with
them, and many fuch wild Notions \ as is reported
of the Jlnabaptifis of Mnnfter^ w^hich evidently ap-
pears to proceed from Pride and Covetoufnefs, and
not from Purity or Confcience ^ and therefore I
have fufEciently guarded againft that, in the latter
part of the Tro^ofition. But the Liberty we lay claim
to, is fuch, as the Trimkive Church juflly fought
under the Heathe-a Emprors^ to wit, for Men of
Sobriety, Honefly, and a Peaceable Converfation,
to enjoy the Liberty and Exercife of their Confci-
ence towards God, and among themfelves ^ and to
admit among them fuch, as by their Perfvvafion and
Influence, come to be convinced of the fameTr/^.*/:?
with them, without being therefore molelled by
the Civil Magillrate. Thirdly^ Tho' we would not
have Men hurt in their Temporals, nor robbed of
their Priviledges, as Men, and Members of the
Commonwealth^ becaufe of their inward Perfwalion :
yet, we are far from judging, that in the Church
af God thei'e (hould not be fuch Cenfures exer-
cifed againft fuch as fall into' Error, as well as fuch
as commit open Evils. And therefore wx believe,
it may be very lawful for a Chrlfiian Churchy if fhe
jfind any of her Members fall into any Error, after
due Admonitions and Inftrudions, according to
Cofpel-Order^ if fhe find them Pertinacious, to Cnt
them of from her Fcllowfhip, by the Sword of the
Spirit^
Spim^ and deprive them of thofe Priviledges, which
they had ais Fellow-Members •, but not tocuttliem
off from the World, by the Temporal Sword^ or rob
them of their Common Priviledges, as Men^ feeing
they enjoy not thefe as Chrillians, or under fuch a
Fellowfhip, but as Men, and Members of the Crea-
tion. Hence Chryfoftom faith well, (de Anath.) IVe
tmifi condemn and reprove the Evil Do^rines that pro-
ceed from Hereticks j but fpare the Afen^ and pray for
their Salvation.
§. II. But that no Man, by vertuc of any Power
or Principality he hath in the Government ot this
World, hath Power over the Co?ifciences of Men^ is confcienst
apparent, becaufe The Confcience of Man^ is the Seat ^^-'^ ^^J^"«
and Throne of God in him^ of v/hich God is the alone "^
proper and infallible ^iidge^ who by his Power and
Spirit, can alone reclifie the Miflakes of Confcience ^
and therefore hath referved to himfelf the Power of
puniihing the Errors thereof, as he feeth meet. Now
for the Magiflrate to aflume this, is to take upon Jiim
to meddle with things not within the compafs of his
Jurifdidion *, for if this were within the compafs of
his Jurifdidion, he fhould be th^ proper Judge in
thefe things^ and alfo it were needful to him, as an
Eflential Qualification of his being a ^^^//^r^f^ ,to be
capable to judge in them. But that t\\Q Magiftrate^
as a Magiftrate^ is neither proper Judge m thefe
Cafes, nor yet that the Capacity fb to be, is re-
quifite in him, as a Magiflrate^ our Adverfariescan*
not deny ^ or elfe they mufl fay. That all the Hea-
then Magiflrates^ were either no lawful Magiflrates^
as wanting fbmething Eflential to Magiflracy, and
this were contrary to the exprefs Doctrine of the
Apoftle, Rom. 13. or elfe (which is moreabfurd)
that thofe Heathen A^agiflrates were proper Judges ^
in Matters of Confcience amongfl Chriftians. As for
that Evafion, That the Magifirate ought to punifli
according to the Church Cenfure and Determina-
tioir, Which is indeed no lefs, than to make the
Magiftrate
490 PROPOSITION XIV.
M^g'^fty^te the Church's Hang-Mnn ; we fhall have
occalion to fpeak of it hereafter. But if the chi .^
Members of the Churchy tho' ordained to inform,
inllrucl and reprove, are not to have dominion
over the Vmh nor Consciences of the Faithful, as
the^Apoitle exprefly affirms, 2 Cor, i . 24. then far
lefs" ought they to ufurp this Dominion, orftirup
the Magiflrate to perfecute and murther thofe, who
will not yield to them therein.
Secondly ^ This pretended Power of the Magi-
fir at e^ is both contrary unto, and inconfiftent with
the Nature of the Gofpl^ which is a thing altoge-
ther extrinfick to the Rule and Government of
Political States^ as Chrift exprefly fignified, faying.
His Kingdom was not of this World : And if the Pro-
pagating of the Goffel had had any neceflary Rela-
tion thereunto, then Chrilt had not faid ^o. But
he abundantly hath Ihcwn by his Example, whom
we are chiefly to imitate in Matters of that Na-
ture, that it's by Perfwafion and t\\Q Power of God'^
not by Whipy ImprifonmentSj Banijljments and Mur-
theringsy that the Gofpel is to be propagated \ and
that thofe, that are the Propagators of it, are of-
ten to fuffer by the Wicked, but never to caufe
the Wicked to fuffer. When he fends forth his Dif-
ciples, he tells them, he fends them forth as Lamhs .
Mat.io.K^. among Wolves^ to be willing to be devoured^ not to \
devour ^ he tells them of their being whippedj im-
frifoned and killed for their Confcience ; but never
that they fliall either whip^ imprifon or kill: And in-
deed, if Chriftians mufl be as Lambs^ it is not the
Nature of Lambs to deftroy or devour any. It
ferves nothing to alledge. That in Chrift's and his
Apodles times, the Alagifirates were Heathens ; and
therefore Chrill and his Apoflles (nor yet any
of the Believers) being no Magifirates^ could not
cxercife the Power : Becaufe it'cannot be denied,
but Chrill, being the Son of God, had a true Right
Mit.28. i8. to all Kingdoms^ and was rigkeoM Heir of the Earth,
Ncxtj
Next J as to his Power ^ it cannot be denied, but he
could, if he had feen meet, have called for Legions
of Angels to defend him ^ and have forced the Princes
and Potentates of the Earth to be fubjed unto him.
Mat, 16, 53. So that it was only, becaufe it was
contrary to the Nature of Chrift\ Gofpel and Mi-
niflry, to ufeany Force or Violence in the gather-
ing of Souls to him. This he abundantly exprelled
in his Reproof to the two Sons of Zehedce^ who
would have been calling for Fire from Heaven to
•burn thoie that refufed to receive Chrift : 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-
clrine of Chrifl. That there was not Power v/ant-
ing, to have punilhed thofe Refufers of Chrift^ can-
not be doubted ^ for they that could do other Mi-
racles, might have done this alfo. And moreover,
they wanted not the precedent of a holy Man un-
der the Law, as did Elias ^ yet we fee what Chrifl
faith to them, Te know not what Spirit ye are of Luke
p. 5 5. For the Son of Man is not come to defiroy Men's
Lives J but to fave them. Here Ghrift ihews, that
fuch kind of Zeal was no ways approved of him ^
and fuch as think to make way for Chrifl^ or his
Gofpel^ by this means, do not underfland what Spi-
rit they are of But if it was not lawful to call for
Fire from Heaven to dcflroy fuch, as refufed to re-
ceive Ghrift j it is far lefs lawful to kindle Fire
upon Earthy to deflroy thofe that believe in Ghrift ^
becaufe they will not believe, nor can believe as
the Magiflrates do, for Confcience fake. And if it
was not lawful for the Apoftles, who had fo large
a meafure of the Spirit, and were fo little liable to
Miltake, to force others to their Judgment ^ it can
be far lefs lawful now for Men, that, as Experience
declare th, and many of themfelves confefs, are Fal-
lible, and often Miltaken, to kill and deftroy all
fuch, as cannot (becaufe otherwife j^erfwaded in
their Minds) judge and believe in matters of Gon-
fciencc.
2 Cor. 104.
492 P RQPOSITIQN XIV.
fcieiicc, juft as they da Andlf it was not ac-
cording to the Wifdom of Chrlfi^ who was and is
King of Ki?7gs^ by outward Force to conftrain others
to believe'him, or receive him, as being a thing
incorifiilent with the Nature of his Miniftry and
SfiritHd Government j do not they grofly offend him,
that will needs be wifer than he, and think to force
Men, againfl their PerPvvafion, to conform to their
Doctrine and Worfhip ? The 'l^^ord of the Lord
laid. Not by Power md by Aiight^ bnt by the Spirit
of the Lord^ Zach. 4. 6, But thefe fay, Not by the
Spirit of the Lord^ bnt by Afight and Carnd Power,
The Apoltle faith plainly, We wreftle not with Flejh
and Blood ^ and. The Weapons of our Warfare are not
Carnal^ but Sfiritual : But thefe Men will needs
wreftle with Flefh and Blood, wlien they cannot
prevail with the Spirit and the Underllanding ; and
not having Spiritual Weapons, go about witTi Car-
nal Weapons, to eilablilh ChrijFs Kingdom^ which
they can never do : And therefore when the mat-
ter is well lifted, it is found to be more out of
Love to Self and from a Principle of Pride in Man,
to have all others to bow to him, than from the
Love of God. Chrifl indeed takes another method,
^'ia\ 110 3 ^^^ ^^ faith. He will make hk People a willing People
' ' in the Day of his Power : But thefe Men labour
againfl; Men's Wills and Confciences, not by Chrift^s
Powery but by the omward Sword^ to make Men the
Peofe of Chrifl^ which they can never do, as fhall
hereafter be Ihcwn.
But Thirdly ^ Chrifl: fully and plainly dcclareth
to us his fenfe in this Matter, in the Parable of
the Tares^ Mat. 13. of which we have himfelf the
Interpreter, verf. 38, 39, 40, 41. where he Ex-
pounds them to be the Children of the Wkked One v
afld yet he will not have the Servants to meddle
with them, lefl: they pull up the IVheat there-
with. Now it cannot be denied, but Heretich are
h^re included j but thefe Servants faw the Taresy
and
Mf j)e f otet of tljt CiMl ^agiflrate. 493
and had a certain difcerning of them ^ yet Chrifl
would not they fhould meddle, left they fhould
hurt the Wheat : thereby intimating, that that Ca-
pacity in Man, to be miflaken^ ought to be a Bridle
upon him, to make him wary in fuch matters;
and therefore, to prevent this hurt, he gives a
pofitive Prohibition, But he faidy Nay^ verf. 22. So
that they^ that will notwithftanding be pulling up '
that, v/hich they judge is lares^ do openly declare,
that they make no Bones to break the Comynands
of Chrift, Miferable is that Evalion, which fome
of oui? Adverfaries ufe here, in alkdging,. thefe
Tares are meant oi Hyper it es^ and not of Heretich !
But how to evince that, feeing 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 juftly rejecled.
If they lay, Becanfe Hypocrites cannot he difcerned^ Objeifi,
hm fo may Heretich.
This is both falfe, and a begging of the Quefti- Anfm
on. For thofe that have a Spiritual difcerni-ng^ can
difcern both Hypocrites and Hereticks ^ and thofe
that want it, cannot certainly difcern either : See-
ing the queflion will arife, Whether that k a Herefie^
which the Magifirate faith is fo ? And feeing it is
both Poflible, and ConfeiTed by all, to have often
fallen out, that Ibme Magiftrates have judged that
Herefie^ which was not ; punifhing Men according-
ly for Truths inftead of Error : There can no Ar-
gument be drawn from the obvioufnefs or evidence
of Here fie y uiilefs we fnould conclude, Herepe could
nev^r be miltaken for Truths nor Truth for Hercfie-j
whereof Experience Ihews daily the contrary, even
among Chriftians. But neither is this Shift appli-
cable to this place ^ for the Servants did difcern the
Tares^ and yet were liable to hurt the Wheats if
they had offered to pull them up.
§. III. But they objed againft this Liberty of Con- ObjcS.
feiencey Deut» 13. 5.. where falfe Prophets are appointed
to
494 PROPOSITION XIV.
to be VHt to Death j and accordingly they give Example
thereof.
A?ifiv. 1 lie cafe no ways holds parallel ; thofe particular
Commands to the Jen?/, and Pradices following up-
on them, are not a Rule for Chrifiians •, elfe we
might by the fame Rule fay, It were lawful for us
to borrow of our Neighbours their Goods, and fo
carry them away, becaufe the Jews did fo by God^s
Command ^ or that it is lawful for Chrijlians to in-
vade their Neighbours Kingdoms, and cut them all
off without Mercy, becaufe the Jews did fo to the
Canaa-nites^ by the Command of God.
Objefl. If they urge. That thefe Commands onght to ftand^
except they he Repealed in the GofpeL
Mfw. I fay, The Precepts and Praftices of Chrift and
his Apollles mentioned, are a fufficient Repeal :
For if we fhould plead, that every Command given
to tlie Jews^ is binding upon us, except there be a
particular Repeal ^ then would it follow, that be-
caufe it was lawful for the Jews^ if any Man killed
one, for the nearefl of kindred prefently to kill the
Murderer, without any order of Law, it were law-
ful for us to do fo alfo. And doth not this Com-
mand of Dent. 13.9. openly order him, who is en-
ticed by another to forfake the Lord, tho' it were
his Br ether J his 5w, his Daughter^ or his Wife^ pre-
fently to kill him or her ? Thou jhalt frrely kill himy
thy handjljall he firfi upon him^ to pnt him to death. If
this Command were to be followed, there needed
neither Inqmfitiou nor Magiflrate to do the bufinefs ^
and yet there is no reafon, w^hy they Ihould Ihuffle
by this part, and not the other ^ yea, to argue this
way, from the Pradice among the Jews^ were to
overturn the very Gofpel, and to fet up again the
Carnal Ordinances among the Jews^ to pull down
the Spiritual Ones of the GofpeL Indeed we cart far
better argue from the Analogy betwixt the Fignra-
tive and Carnal State of the Jews, and the Real and
Spiritual One under the Golpel: That as Mofes de-
livered
fl)f tfte gotoet of t|ie cin» ogasittrate. 495
livered the Jev^s 9Ht of outward Egypt, hy an omward
Force^ and efiablijhed them in an outward Ki79gdom^ hy
deftroylng their outward Enemies for them ; fo Chrifiy
not hy overcoming outwardly^ and killing others^ hm hy
faffering and being killed^ doth deliver hit Chofen Ones^
the inward Jews^ om of myfiical Egypt, defiroying their
Spiritual Enemies before them^ and efiablijhing among
them his Spiritual Kingdom^ which is not of this World.
And as fuch^ as departed from the Fellowjhip of ont^
ward Ifrael, were to he cut off hy the outward Sword '^
fo thofe^ that depart from the inward Ifrael, are to he
cut off by the Sword of the Spirit : For it anfwers very
well, That as the Jews were to cut off their Enemies
outwardly^ to efiablijh their Kingdom and outward IVor"
jhip'i fo they were to uphold it the fame way : But as the
Kingdom and Gofpel of Chrijf was not to be efiablijhed
or propagated by cutting off or defiroying the Gentiles j
hut hy perfwading them^ fo neither is it to he upheld
otherwife.
But Secondly^ they urge Rom, 13. where t\\t Ma- Objed.
gifirate is faid not to hear the Sword in vain^ hecaufe he
is the Minifier of God^ to execute Wrath uponfuch as do
eviL But Herepe^ lay they, is evil. Ergo.
But Co is Hypocrifie alfo j yet they confefs, he jinfw,
ought not to punifh that. Therefore this mufl: be
underftood of Moral Evils^ relative of Affairs be-
twixt Man and Man, not of Matters of "judgment
or Worfijip ; or elfe what great Abfurdities would
follow, confidering that Paul wrote here to the
Church of Romej who was under the Government
of Nero^ an impious Heathen^ and Perfecutor of the
Church.^ Now if a Power to punifh, in point of
Here fie ^ be here included, it will neceflarily fol-
low, that Nero had this Power ; yea, and that he
had it of God ^ for becaule the Power was of God,
therefore the Apoflle urges their obedience. But
can there be any thing more abrurd,than to fay, that
Nero had Power to judge in fuch cafes? Surely
if Chrifiian Magifirates be not to punifh for Hypo-
crificy
49(5 PROPOSITION XIV.
crijicy becaufe they cannot outwardly difcern it;'
far lefs could Nero punifh any body for Here fie ^
which he was uncapable to difcern. And ii Nero
had not Power to judge or punifh in point of
Hcrefie^ then nothing can be urged from this place ;
iince all that's faid here, is fJ)oken, as applicable to
Nero^ with a particular Relation to whom, it was
written. And if Nero had fuch a Power, furely
he was to exercife it, according to his Judgment
and Confcience,. and in doing thereof he was not
to be blamed ; which is enough to juftifie him in
his perfecuting of the Apoflles, and murdering the
Chriftians.
Objed. Thirdly^ They objecl that faying of the Apoflle
to the GalatianSj 5.12. / would they Were even cm ojf^
ipohich trouble yon.
jinfw. But how this imports any more, than a cmting ojf
from the Chirch^ is not, nor can be fliewn. Be^^a
upon the place faith. We cannot undcrftand that other-
wife^ than of Excommunication ^ fitch 06 was that of the
incefiiiom Corinthian. And indeed it is madnefs to
fitppofe it otherwife ; for Paul wonld not have thefe cni
ojf otherwife^ than he did Hymen^us and PhiletUS,
who were Blafphemers ; which was by giving them ovet
to Satan^ not by cutting ojf their Heads,
The fame way may be anfwered that other Ar-
gument, drawn from Rev, 2. 20. where the Church
of Thyatira is reproved for fujfering the Woman Jeza-
bel : . Which can be no other ways underflood,
than that they did not Excommunicate her, or cut
her off by a Church-Cenfure. For as tq Corporal
Punifhment, it is known, that at that time the Chri-
flians had not Power to punifli Hereticks fo, if they
had had a mind to it.
Objeft. Fourthly^ They alledgc, that Hsrefies are num-
bered among the Works of the Beflo^ Gal. 5. 20.
ErgOj &:c.
'jinfiv. That. Afagiftrates have Power to punifh all the
Works of the Flefh, is denied, and not yet proved.
Every
a)f tlje i^otuet of t^t ciutl ^nsiftxm. 497
~ — ■ — ■ ' — ■■■ — — ' ■ I ■ n
Every Evil is a Work of the Flefli, but every Evii
e^mes not under the Magiflrate's Cognifance. Is
not Hypocrijie a Work of the FleCh, which our
Advcrfaries confefs, the Magiftrates ought not to
punifh ? Yea, are not Hatred and Envy there men-
tioned, as Works of the Beflj ? And yet the Magi-
flrates cannot punifh them, as they are in them-
lelves, until they exert therafelves in other Ads^
which come under his Power. But fo long as He-
re fie doth not exert it felf in any. Ad deftrudtive
to Himme Society^ or fuch like things, but is kept
within the Sphere of thofe Duties of DoHrlne or
Worpip^ which ftand betwixt a Man and God, they
no ways come under the. Magiflrate's Power.
§. IV. But SetonMy-j This forcing of Men's Coii-
fciences, is contrary to found Rsafon^ and the very
Law of Nature, For Man's Underllanding cannot
be forced, by all the Bodily Sufferings another Man
can infiid upon him, efpecially in Matters Spiritual
and Supernatural : "^Tis Argnment^ and evident De^
monflration of Reafon^ together with the Power of God
reaching the Hearty that can change a Man*s Mind front,
one Opinion to another^ and not Knocks and Blows^ and
fitch like things \ which may well deflroy the Body^ but
can never inform the Soul^ which is a free Agent ^ and
muft either accept or reje5i matters of Opinion^ a4 they
are horn in upon it by fomething proportional to its own
naXHxe^ To leek to force Minds in any other man-
ner, is to deal with Men, as if they were Brutes^'
void of Underllanding^ and at lafl is but to lofe
one's labour, and as the Proverb is. To feek to wajh
the Black-rmor white. By that courfe indeed, Meil
may be made Hypocrites^ but can never be made
Chriftians'^ and furely the Produds of fuch Compd^
fion (even where the End is obtained, to wit, an
©utward AfTent or Conformity, whether in Do^rin$
or Worjhip) can be no ways acceptable to God,
who defireth not any Sacrifice, except that, which
tometh throughly from the Heart, and will have
K k ixar
498 PROPOSITION XIV.
no conflraiiied ones : So that Men, by conftrained
Force,are fo far from being Members of the Chur^^
that they are made ten-times more the Servants of
Satan, than before \ in that to thoir Error^ is added
Hypocrifie^ the worft of Evils in matters of Religion,
and that which above all things the Lord's Soul
mofl abhors.
Object. But if it be laid, Their Error notwithftandlng u thrre-
hy feipprejfedj and the Scandal removed,
j^fjfxp, I anfwer *, Befides that this is a method no ways
allowed by Chrift, as is above proved ^ furely the
Church can be no ways bettered by the Acceflion
of Hydocrites^ but greatly corrupted and endanger-
ed ^ for open Herefie Men may be aware of, and
fhun fuch as profefs them, when they are feparated
from the Church by her Cenfures: but fecret Hypo-
crites may putrifie the Body, and leaven it, ere Men
be aware. And if the Dillenters prove refolute,
and fuller boldly for the Opinions they eileem
right. Experience fheweth, that fuch Sufferings of-
ten tend to the Commendation of the Sufferers, but
never of the Perfecutors. For fuch Suffering ordi-
narily breeds Compaffion, and begets a Guriofity in ;
Qthers^to inquire the more diligently into the things,
for which they fee Men ptffer fuch great lojfes fo bold-
ly ^ and is alfo able to beget an Opinion, that it is
for fome Good they do fo fuffer : It being no ways
probable, that Men will venture all, meerly to ac-
quire Fame ; which may as well be urged, to de-
trad from the Reputation of all the Martyr s^ unlefs
fome better Arguments be brought againft it, than
a Halter or a Faggot. But fuppofing this Principle,
That the Magifirate hath power to force the Confciencci
of his Snbje^Sy and to panijli them^ if they will not com'
ply : Very great Inconveniences and Abfurdities will
follow, and even fuch as are inconfiflent with th(
Nature of the Chriftian Religion,
For Firft^ It will naturally follow, that the Ma-
giftrate ought to do itjand fiiuieth by omiffion of hi<
Duty,
Duty, it he do it not. Will it not then hence be
inferred, that Chrift was defedive to his Churdi j
who, having Power to force Men, and to call
for Legions of Angels fo to do, did notwithftanding
not exert that Power, but left his Church to the
Mercy of the Wicked, without fo neceilary a Bul-
wark ?
Secondly ^ Seeing every MagiHrate is to exercife
his Power, according to the befl Underftanding
he hath, being obliged fo to do, for the promo-
ting of what he in Confcience is perfwaded to be
Truth : Will not this jullifie all the Heathen Em-^
ferors 'm their Perfccutions againil Chrlftians i Will
not this juflifie the Spanljh Inquifition^ which yet is
Odious not only to TroteftantSj but to many mode-
rate Paplfis ? How can Proteftants in reafbn condemn
the Fapifts for perfecuting them, feeing they do but
exercife a Lawfd Power ^ according to their Confci-
ence and befl Underflanding ^ and do no more to
them, thaa the Sufferers profcfs they would do to
them, if they were in the like. capacity ? Which
takes away all ground of Commiferation from the
Sufferers ^ whereas that was the ground that gain-
ed of old. Reputation to the Chriflians^ that they,
being Innocent, fiijferedy who neither had, nor by
Principle could, hurt any. But there is little rea-
fon to picy one, that is but dealt by, according as
he would deal with others. For to fay, They have
not reafon to prfecHte us^ hecmife they are in the wrongs
and we in the right j is but miferably to beg th€
Qiieflion. Doth not this Dodrine ftrengthen the
Hands of Perfecutors every where, and that Ra-
tionally, from a Principle of Self^prefervation ?
For who can blame me for deftroying him, that
I know waits but for an occafion to dellroy me,
if he could ? Yea, this makes all Suffering for Re^
ligon^ which of old was the Glory of Chrifiiansj to
be but of pure ncceflity ^ whereby they are not
led as Lambs tQ the Jlanghter^ as was the Caftain ^f
Kk 2 their
'<50o PROPOSITION XIV.
their Salvation ^ but rather as Wolves catched in the
Snare, who only bite not again, becaufe they are
not able^ but could they get force, would be as
ready to lead thofe the fame way, that led them.
Where is the Faith and Patience of the Saints?
For indeed, it is but afmallGlory to make a Ver-
tue of NecefTity, and Suffer, becaufe I cannot help it.
Every Thief and Murtherer would be ?i Martyr^ at
that rate ^ Experience hath abundantly proved this
in thefe lafl Cemuries. For, however each Party talk
of pajjively obeying the Magiftrates in fuch cafes,
and that the Power relides in him ^ yet it is appa-
rent, that from this Principle it naturally follows,
that any party, fuppoflng themfelves right, fhould
fo foon as they are able, endeavour at any rate to
get uppermofl, that they might bring under thofe
of another Opinion, and force t\[Q Magiftrate to up-
hold their way, to the ruine of all others. What
Engine the Pofe of Rome ufed to make of his pre-
tended Power in this thing, upon any pretence of
diflike to any Prince or State, even for very fmall
Herelies, in their own account, to depofe, Princes,
and fet up their Subjects againfl them, and give
their Dominions to other Princes to ferve his in-
terefl, the^y cannot be ignorant, that have read
the Life of Hlldehrand ^ and how Froteftants have
vindicated the Liberty of their Confciences, after
this fame manner, is apparent. They fufFered much
m France^ to the great Increafe and Advantage of
their Party ^ but how foon they found themfelves
eonfiderable, and had gotten fome Princes upon
their fide, they began to let the King know, that
they muft either have the Liberty of their Con-
fciences, or elfe they would purchafe it \ not by
Suffering, but by Fighting. And the Experience of
othQvProteftam States fliews,that ii Henry the Fourth,
to pleafe the Papifts^ had not quitted his Religion,
to get the Crown the more peaceably, and fo the
Protefiams had prevailed with the Sword, they
would
C)f tiie ^Botoet of tfie ciuti s^agiflrate.
501
would as well have taught the Papifis with the
Faggot, and led them to the Stake : So that this
Principle of Perfecinlon^ on all hands, is the ground
of all thofe Miferies and Contentions. For lb long
as any Party is perfwaded, that it is both lawful
for them, and their duty, if in power, to deitroy
thofe that diffibr from them \ it naturally follows,
they ought to ufe all means poflible to get that
Power, whereby they may fecure themfelves in
£he ruine of their Adverfaries. And that Papifts
judge it not unlawful to compel the Magiilrate,
if they be flrong enough to do it, to effect this •,
Experience fliews it be a known Pofijh Principle,
TJiat the Pope may defofe an Heretick Prince^ and ah-
folve the People fiom the Oath of fidelity : And the
Pope^ as is above-laid, hath done fb to divers
Princes ; and this Dodrine is defended by Bel'
larmlne againft Barclay. The French refufed Henry
the Fourth, till he quitted his Religion. And as
for Proteftants^ many of them fcruple not to affirm,
That wicked Kings and Magiftrates may he depofed and
killed J yea, our Scotch Presbyterians are as pofitive
in it, as any Jefmts ^ who would not admit King
Charles the Second, tho' otherwife a Proteflant Prince^
unlefs he would fwear to Renounce Epifcopacy^ a
matter of no great difference, tho' contrary to his
Confcience. Now how little proportion thefe
things bear with the Primitive Chriftians, and the
Religion propagated by Chrift and his Apoflles,
needs no great demonftration ^ and it is obfcrvable.
That notwithflanding many other Superllitions
crept into the Church very early, yet this of Per^
fecution was fo inconliftent with the Nature of the
Gofpel, and Liberty of Confcience, as we have al^
fcrted it, fuch an innate and natural part of the
Chriftian Religion, that almofl all the Chriftian
Writers^ for the firil Three Hundred Years ear-
iieflly contended for it, condemning the contrary
Opinion.
Kk3 §.V,
-^ PROPOSITION XIV.
§. V. Thus Athanafitu '^ h is the progeny of Piety
^^Yfi' i ^^^ ^^ force^ hat to perferade^ in imitation of onr Lardy
(b!it. vit. who forced no body^ but left it to the will of every o»^
n- i^i(^' tofollovp him^ &C. But the Devil^ becaitfe he hath no^
thing of Truths fifes Knocks and Axes^ to break tip the
doors of fich as receive him. But our Saviour is meekj
teachi?7g the Truth ^ whofoever will come after me^ and
whofoever will be my Difciple^ &c. but confiraining none^
amingto m^ and knocking rather^ and faying^ My Si-
fter^ my Spoufe^ open to me^ &c. And entereth when he is
evened to^ and retires if they delay ^ and will not of en
unto him j becaufe it is not with Swords^ nor DartSy nor
Soldiers^ nor Armour^ that Truth is to be declared^ but
with Perfwapon and CounfeL And it is obfervable,
that they were the impious Arrians^ who firft of
all brought in this Dodrine^ to Perfecute others,
among Ghriflians, whofe Succeflbrs both Papifs
and Proteflants are in this matter^ whom Athanafim
^'^r/«^^'' thus reproveth further : Where ( faith he ) ^^i/r f%
^tf, torn. I. learned to perfecute ^ Certainly they cannot fay ^ they have
learned it from the Saints ^ but this has been given them^
and taught them of the Devil, The Lord commanded
indeed fometimes to flee j and the Saints fometimes fled j
but to perfecute J is the invention and argument of the
Devil^ which he feeks agaiiift all. And after he faitli.
In fofar as the Arrians banifh thofe that will notfubfcribe
their Decrees^ they floew^ that they are contrary to Chri^
fiiansj and Friends of the Devil,
But noWj 0 lamentable ( faith fJilarius) they are the
^ 1^. con ra Suffrages of the Earthy that recommend the Religion of
God^ and Chrifl is found naked of his Virtue^ while Ambi-
tion mufi give credit to his Name, The Church reproves
and fights by Banijhments and Prifons^and forceth her fclf
to be believed ^ which once was believed^ becaufe of the
Imprifo7jments and Banijljme?2ts her felf fuffcred,<^ She
that once was confecrated by the Terrors of her Perfecu-
tors^ depends now upon the dignity oj thofe^ that are in
her Cammunion, She that once was propagated by her
banijhed Priefts^ now baniJlKth the Priejis, And jlje
hoafis
^(?^y?j ?/(?TP, that flje is loved of the World^ who could
not have b^en ChrijFs^ ifjhe had not been hated of the
World,
The Church ( faith Hierom ) was founded by jhed- Hlcron*
ding of Bloody and by fujfering-y and not in doing <?/<rd The. *
hptrt. The Church increafed by PerfecutionSj and was
Crowned by Martyrdom.
Ambrofsj fpcakm^ of jiuxentins^ faith thus, Whom ^^^-^Pf^-
he (viz. Auxentius) could not deceive by Bifcourfe^ he ^^' ^'"'^'
thinks ought to be killed with the Sword^ making bloody
Laws with his Afouth^ writing them with his own Hands^
and imaginings that an Edith can command Faith,
And the fcumAmbrofehkh^ That going into France^ 2^^' ^^'^'
he would not communicate with thofe BiJhopSj that re-
i^uiredy That Hereticks jJjould be put to death.
The Emperor Martianpn^ who aflembled the Coun- Mart, epja,
cil of Chalcedony proteits, That he would not force nor "^^^^1%'^^
eonflrain any one to fubfcribe the Council (?/Chalcedoi]^Mon.Eg. 'm
a,gainft his will, chalc^'"'^'
(a) Hofiusy Bifhop of Cor dub a^ teflifies, That the tom,2. cone.
Emperor Conflans would not conftrain any to be Or-f".'^ ^
thodox, Epifl.ad-^
(b) ///7m*^ faith further, That God teacheth^ J^'^- ^tif /n e"'*
rker than exaUeth^ the knowledge of himfelf and au- ad feiu.vU,
rhoriz.ing his Commandments by the Miracles of his hea- ^°^' ^*
venly Works ^ he wills not^ that any fhould confefs him ad CoiilJ '
with a forced Willy 5cc. He is the God. of the whole
Vniverfcy he needs not a forced Obedience^ nor requires
a conflrained Confeffion.
(c) Chrifl ( faith Ambrofe ) fent his Apo files tofow(c) Anrf^r,
Faith y not to confirainy but to teach y not to exercife'^^!^^i''^
coercive Tower y but to extol the DoEirine of Humility,
Hence C^priany (d) comparing the Old Covenant ^'^]n'^i^'
with the New, faith, Then were they put to Death with '
the outward Swordy but now the Proud and Contumaci"
OH0 are cut off with the Spiritual Swordy by being cafl out
of the Church. And this anfwcrs very well that Oi^-
jetliony before obferved, taken from the Pradice of
the Jews under the Law.
Kk 4 (e) Sc§ '^
S04 PROPOSITION XIV.
'(e) See (ikithTenHllian to the Heathens) if it he
i^L^^^g^l^l", ^^^ ^^ contribute to the Renovon of Religion^ to. feek to
txke away the Liberty of Religion^ and to hinder Men
their choice of Godj that I may not be admitted to adore
whom I will., but maf be confirained to ferve him^ whom
I will not. There u none., nay not a Man^ that defir^s
. to be adored by any againfl their will. And again, It^s
J-'^ft. ^, thing that eajily appears to be unjufij to confirain and
force Men to facrifice again]} their wills : feeing to do
the fervice of Godj there is required a willing Heart,
And again, It is an Humai^e Right ^ and Natural Power ^
$cRpul. C.2, that every one IVorjljip what he ejleems j and one Man^s
Religion doth not profit nor hurt another. Neither is it
any piece of Religion^ to enforce Religion^ which mufi be
undertaken by Confent^ and not by Violence^ feeing that
the Sacrifices themfehes are not required^ but from a
VPilling mind.
Now, how either Papifis or Protefiants (that
boaft of Antiquity^ can get by thefe plain Telti-
monies, let any Rational Man judge. And indeed
I much queftion, if in any one point owned by
them, and denied by us, they can find all the Old
Fathers and Writers fo exadly unanimous. Which
ihews, how contrary all of them judged this to be
to the nature of Chriftianity, and that in the point
of Perfection lay no fmall part of the Apoftafie ^
which, from little to more, came to that, that the
Pope, upon ever^y fmall difcontent^ would excommunicate
Princes^ ahfolve their Subjects from obeying them^ and
turn them in and out at his pleafure. Now if Prote-
ftants do juitly abhor^ theft things among Papifis,
is it not fad, that they fhould do the like them-
felves ? A thing that at their firft appearance, when
they were in their Primitive Innocency, they did
not think on, as appears by that faying of Luther :
X\M\i. lib. Neither Pope nor Bijhop., nor any other Man^ hathpovper
IHttTiih' ^° ^^^^^^ ^ Chrifiian to one Syllable^ except it be by his
i«!' ^ ^" own confent. And again, / call boldly to Chrifiians,
that neither Aian nor Angel can impofe any Law upo^
them^
fl)£ tfie jBotoet of t^t Ctiiit 9gagttttate^ 505
r^f w/, ^;<t fo far as they will ^ for we are free of ail.
And when he appeared at the Diet of Spiers^ be-
fore the Emperor, in a particular Conference he
had before the Arch-Bifhop of Triers^ and Joachim
Elector of Brandenhurghj when there fecmed no
pofTibility of agreeing him with his Oppofers, thty j^ijfory of
asking him, What Remedy feem'd to him moft fit ? He the eouncU
anfwered, The Gomfel that Gamaliel propofed to the "^ ^^^"^'
Jewsy to wit. That if this defign was of God^ it would
ft and \ if not y it would vanijh ^ which ^ hefaid^ ought to
content the Pope : He did not lay, becaufe he was m the
Rights he ought to be fpared. For this Council fup-
pofeth, that thofe that are tolerated may be wrong;
and yet how foon did the fame Luther ^ ere he was
well fecure himfelf, prefs the Eledor of Saxony to
banifh poor Caroloftadim^ becaufe he could not, in
all things, fubmit to his Judgment ? And certainly
it is not without ground reported. That it fmote
Luther to the Heart ( fo that he needed to be com-
forted) when he was informed. That Carolofladius,
in his Letter to his Congregation, filled himfelf,
u4 JVfau banijhed for Confidence^ by the procurement ofi
Martin Luther. And fince both the Lutherans and
Calvinifts^ not admitting one another to Worfhip
in thofe refpedive Dominions, fheweth how little
better they are, than either Fapifts or Arriansiu. this (.^j^^ j^^^
particular. And yet Calvin faith. That the Confici- cap.' i^. '
ence k firee firom the power ofi all Aien : If fb, why ^'** **'
then did he caufe CaftelUo to be banifh'd, becaufe
he could not, for Confidence fiake^ believe as he did.
That God had ordained Men to be damned ? And Ser^
vetus to be burned, for denying the Divinity ofi
Chrifty if Calvin's Report of him be to be credited?
Which Opinion, tho' indeed it was to be abomi-
nated, yet no lefs was Calvin s Pradice, in cauling
him t(5 be burned, and afterwards defending, that
it was lawful to burn Hereticks^ by which he en-
couraged the Papifts to lead his Followers the more
confidently to the Stake, as having for their war-
rant
506 PROPOSITION XIV, ^
rant the Dodrine of their own SeB-mafter : which
they omitted nor frequently to twit them with ;
and indeed it was to them unanfwerable. Hence,
upon this occafion, the Judicious Author of the
Hifiory of the Council of Trent (in his Fifth Bookj
where giving an account of feveral Troteftants that
were burned for their Religion ) well and wifely
obferveth it, as a matter of afiomjhmem^ that thofe of
the new Reformation did offer to pmiflj in the cafe of
Religion. And afterwards, taking notice, that Cal-
vin juitifics the punifhing of Hereticks, he adds :
Bin fince the name of Herefie may he more or lefs re-
firicled^ yea^ or diverfly taken^ this DoBrine may he
likewife taken in divers fenfes^ and may at one time
hurt thofe^ whom at another time it may have hen-e-
fited.
Trstefiant ^o that this Doftrinc of PerfecHtion cannot be
ptrfecuthn maintained by Prctefiants^ without ftrengthening
fi^'"pop'/h t^^e Hands of Popijlj Jnqmfnors \ and indeed, in the
biquijitioii, end, lands in dire(fl Popery. Seeing^ if J may not
profefs and preach that Religion^ which I am per^
fwaded of in my own Confcience is true^ it is to no fhr^
pofe to fear ch the Scriptures^ or to feek to cheofe my own
Faith hy ConviBions thence derived \ fince whatever I
obferve^ or am per fwaded of^ I miifl either fuhjeB to
the Judgment of the Magiflrate and Church of that
place I amin^ or elfe refolve^o remove^ or dye. Yea,
doth not this Heretical and Antichrifiian DoElrincy
both of Papifts and Protefiants^ at laft refolve into
that curfed Policy of Mahomet^ who prohibited ali '
Reafon or Difcourfe about Religion^ as occafioning Fa^
chions and Divifions f And indeed, thofe that prefs
Perfecution^ zndi ^^ny Liberty of Confidence^ do there-
by fhew themfelves more the Difciples of Mahomet^
than of Chrifi ^ and that they are no ways followers
of the Apoftle's Dodrine, who defired the Theffa-
lomans^ To prove all things^ and hold fiaft that which
14 good^ I Their 5.21. And alfo faith, Vnto finch as
are otherwifie minded^ God jhall reved it^ Phil. 3.15^
UOi:
not that by Beatings and Banifhments it mull be
knocked into them.
§. VI. Now t\[Q ground oiTerfecution^ as hath been
above fhewn, is an Hnwllllng-nefs to fuffer ^ for no Man,
that will perfecute another for his Confcience^ would
fuffer for his own, if he could avoid it, feeing his
Principle obliges him, if he had power, by force to
ellabliili that which he judges is the Trmh^ and fo
to force others to it. Therefore I judge it meet,
for the Information of the Nations, briefly to add
Ibmething in this place concerning the Nature of
true Chriftian fujferings ; whereunto a very faithful
Telliniony has bcen'^born by Go()i!s Witneffes^ which
he hath raifed up in this Age, beyond what hath
been generally known or praclifcd for thefe many
Generations, yea, fince the Apoflafie took place.
Yet 'tis not my defign here in any wife to derogate
from the Sufferings of the Vrotefimt Martyrs^ whom
I believe to have walked in faithfuinefs towards
God, according to the Difpenfation of Light in that
Day appearing, and of which many were utter Ene-
mies 10 Ferfecutlon^ as by their Tellimonies againft
It might be made appear.
But the True, Faithful and Chriftian Suffering is,
fur Men to frofefs what they are perfwaded is right^ and
fo fra[llfe and perform their Worjhip towards God^ as
being their true right fo to do\ and neither to do more
inthat^hecaufe of outward inc our agement from Men\ nor
any whit lefsj hecaufe of the fear of their Laws and A^s
againfi it. Thus for a Chriflian Man to vindicate
his jull Liberty, with fo much Boldnefs, and yet
Innocency, will in due time, tho' through Blood,
purchafc Peace \ as this Age has in fome meafure
Experienced, and many are Witneffes of it ; which
yet fhall be more apparent to the Worlds as Truth
takes place in the Earth. But they greatly fin
againft this excellent Rule, that in time of Perfecu-
tion do not profcfs their own way, fb much as they
would, if it w^re otherwifej and yet, when they
■ > ■■■'.' caa
>o8 PROPOSITION XIV.
can gee the Magiilrate upon their fide, not only
flretch their own Liberty to the utmolt, but feek
to ellablifli the ilmie, by denying it to others.
The Tnnc' But of this excellent Patience and Sufferings, the
i;'^i %^lhe WitnefTes of God, in fcorn called Quakers^ have
tcopiecaU'd giY^n a manifeil proof: For fo foon as God re-
<^ikers. y^^i^j his Tri.ith among them, without regard to
all Oppolition, or what they might meet with, they
went up and down, as they were moved of the
Lord, preaching and propagating the Truth in Mar-
ket-places, High-ways, Streets, and publick Tem-
ples, tho' daily beaten, whipped, bruifed, hailed,
and imprifbned therefore. And when there was
any where a Church or AfTembly gathered, they
taught them to keep their Meetings openly, and
not to fhut the Door, nor do it by Itealth, that
all might know it, and who would might enter.
And as hereby all jufl occafion of fear of Plotting
againll the Government was fully removed, fo this
their Courage and Faithfulnefs, in not giving over
their meeting together ( but more efpecially the
Prefence and Glory of God, manifelted in the
Meeting, being terrible to the Confciences of the
Perfecutors) did fo weary oat the Malice of their
Adverlaries, that often-times they were forced to
leave their Work undone. For when they came
to break up a Meeting, they were forced to take
every Individual out by force i, they not being free
to give up their Liberty, by diflblving at their Com-
mand : And when they were haled out, unlefs
they were kept forth by Violence, they prefent-
ly returned peaceably to their place. Yea, when
fq.me times the Magiftrates have pulled down
their Meeting-houfes, they haw met the next day
openly upon the Rubbifh ^ and fo by Innocency
kept their Pofleflion and Ground, being properly
their own, and their right to meet and worfhip
God being not forfeited to any. So that when
Avmed Mea have come to dilFolve them, it was
* impoffibte
fl)£ tbe ^otorv of tfte ciuil ^agtCtatr. 509
impoffibk for them to do it, unlefs they had killed
every one ^ for they flood fo clofe together, that
no force conld move any one to flir, until vio-
lently puird thence : So that when the Malice of
their Oppofers llirred them to take Shovels, and
throw the Rubbifh upon them, there they flood
unmoved, being willing, if the Lord fhould fo per-
mit, to have been there buried alive, witnefling for
him. As this Patient, but yet Couragious way of
Suffering, made the Perfccutors work very heavy
and wearifbm unto them ^ fo the Courage and Pa-
tience of the Sufferers, ufing no Refiflance, nor
bringing any Weapons to defend themfelves, nor
ieeking any ways Revenge upon fuch occafions, did
fecretly finite the Hearts of the Perfecutors, and
made their Chariot- wheels go on heavily. Thus
after much and many kind of Sufferings thus pati-
ently born, which to rehearfe would make a Vo-
lume of it felf, which may in due time be pub-
liflied to the Nations, (for we have them upon
Record ) a kind of Negative Liberty has been ob-
tained, fo that at prefent for the mofl part we
meet together without diflurbance from the Magi-
flrate. But on the contrary, mofl Trot eft ant%^ whea
they have not the allowance and toleration of the
Magiflrate, meet only in fecret, and. hide their
Teftimony ^ and if they be difcovered, if there be
any probability of making their efcape by force
(or fuppofe it were by cutting ofFthofe that feek
them out) they will do it ^ whereby they lofc the
Glory of their Sufferings, by not appearing as the
innocent Followers of Chrifl, nor having a Tefli-
mony of their Harmlefiiefs in the Hearts of their
Purfuers ^ their Finy, by fuch refiflance, is the
more kindled againfl them. As to this lafl part,
of refilling fuch as perfecute them, they can lay
claim to no Precept from Chrifl, nor any Exam-
ple of him, or his Apoflks approved.
But
^,c PRO POSITION XIV.
Object. But as to the iirft part, for fleeing, and meet-
ing fecretly, and not openly teftifying for the
Truth, they ufually objed that faying of Chrill,
Mat. ID. 23. IVhert they ferfecme yon in this City ^ fies
ye into another. And AEis 9. 4. That the Difciples
met fecretly for fear of the Jews, And j4tis 9. 25.
That Paul was let ont of Damafcus in a Basket down
by ihe Wall,
'jinfw. To all which I anfwer, Hr/, As to that faying
of Chrifl, it is a Queftion, if it had any further
Relation than to that particular MelTage, with
which he fent them to the "jews ^ yea, the latter end
of the words feem exprefly to hold forth fo much.
For ye fliall not have gone over the Cities of Juda, tiU
the Son of Man he come. Now a particular Pradice
or Command, for a particular time, will not ferve
for a Precedent to any, at this day, to ftiun the Crofs
of Chrifl. But fuppofing this Precept to reach far-
ther,it mull be {o undcrItood,to be madeufe of only
according as the Spirit giveth liberty ; elfe no Man
that could flee, might fulFer Perfecution. How
¥]eeing m then did uot ihQ A]^ofiks^ John and Peter flee, when
timeofFer-ii^Qy wcrc the firfl time perfecuted at Jemfalem <'
muowed,"''^ But Oil the Contrary, went the next day, after
they were difcharged by the Council, and preached
boldly to the People. But indeed many are but too
capable to ftretch fuch Sayings as thefe, for felf-
prefervation, and therefore have great ground to
fear, when they interpret them, that they fhun to
witnefs for Chrifl:, for fear of hurt to themfelves,
lefl; they mifl:ake them. As for that private meet-
ing of the Difciples, we have only an account of
t\K matter of Fad, but that fuflices not to make
of it a Precedent for us, and Men's aptnefs to imi-
tate them in that (which, for ought we know,
might have been an Ad of VVeaknefs) and not in
other things of the contrary nature, fliews, that it
is not a true Zeal to be like thofe Difciples, but
indeed a Defirc to |pre(erve themfelves, which
moves
apt t^t^ti^tt t£tfit€mi ^fijgratg, 5 1 1
moves them fo to do. Lafily^ As to that of Paul's
being conveyed out of Damnfcuiy the cafe was fin-
gular, and is not to be doubted, but it was done
by a fpecial Allowance from God, who having dc-
figned him to be a principal Minifler of his Gofpel,
faw meet, in his Wifdom, to difappoint the wick-
ed Council of the '^ews. But our Adverfarics have
no fuch Pretext for fleeing^ whofe fleeing proceeds
from Self-prefervation, not from Immediate Re-
velation. And that Tad made not this the me-
thod of his procedure, appears, in that at another
time, notwithftanding the perfwafion of his Friends,
and certain Prophecies of his Sufferings to come, he
would not be dilTwaded from going up to JerHjalentj
which according to the fore-mentioned Rule, he
fhould have done.
But laftlyj To conclude this matter. Glory to
God, and our* Lord Jefus Chrifl, that now thefe
Twenty Five tearsy fince we were known to be a di- rothuytar
Hind and fcparate People, hath given us faithfully i?©^- * 5**
to fufFer for his Name^ without fhrinking or fleeing ^^^^'
the Crofs \ and what Liberty we now enjoy, it is
by his Mercy, and not by any outward Working
or Procuring of our own, but 'tis He has wrought
-upon the Hearts of our Oppofers. Nor was it any
outward Interefl hath procured it unto us, but the
Teflimony of our Harmlefaefs in the Hearts of our
Superiours : For God hath preferved us hitherto in
the fatient Suffering ofjefas^ that we have not given
away our Caufe by perfecuting any, which few, if
any, Chriflians that I know can fay. Now againft
our Unparalleird, yet Innocent andChriftian Caufe,
our Malicious Enemies have nothing to fay, but that
if we had Power, we would do fo likewife. This
is a piece of meer unreafbnable Malice, and a Pri-
viledge they take to judge of things to come, which
they have not by Immediate Revelation ^ and fure-
ly it is the greateft heighth of harfh Judgment to
&y, Men would do contrary to their profejfed Prin^
cife^
512 PROPOSITION XV.
ciple^ if they could, who have from their Pradice
hitherto given no ground for it, and wherein they
only judge others by themfelves : Such Conjedlures
cannot militate againft us, fo long as we are Inno-
cent. And if ever we prove guilty of Terfecmion^
by forcing other Men by Corporal Punifhment to
our way, then let us be judged the greatell of Hy-
focrkes^ and let not any fpare to perfecnte us. Amen^
faith my SohL
PROPOSITION XV.
CoHcerning SalutAtions ami Recreations^ SrC.
Seeing the chief End of all Religion is to redeem Men
from the Spirit and vain Converfation of this Worlds
and to lead into inward Communion with God^ before
whomj if we fear always, we are accounted happy ^
therefore all the vain Cuficms and Habits thereof^ both
in Word and Deed^ are to be reje^ed and forfaken by
thofe^ who cjme to this Fear ; fuch as taking off the
Hat to a Man^ the Bowings and Cringings of the Bo^
dy-i and fuch other Salutations of that kind^ with all
the Foolijh andSuperflitiom Formalities attending them'^
all which Man has invented in his degenerate State^ to
feed hts Pride in the vain Pomp and Glory of this
World : As alfo the unprofitable Pl^ys^ frivolow Re-
creations^ Sportings and Gamings^ which are invented
to pafs away the pretiom Time^ and divert the Mind
from the Witnefs of God in the Hearty and from the
living Senfe of his Fear, and from that Evangelical
Spirit, wherewith Chrifiians ought to be leavened-, and
which leads into Sobriety^ Gravity^ and Godly Fear j
in which as we abide ^ the Bleffing of the Lord is felt to
attend iu in thofe AElions^ in which we are neceffarily
ingaged^ in order to the taking care for the SHftenancc
of the outward Man*
s- 1-
lphcr.5.11
I Pet. 1. 1 4.,
John 5. 44.
Jer. 10. 3.
Afts 10. 2i,
Mac.ijij,
C9l.2.8.^
§. I.TTAving hitherto treated of the Principles
jTX of Religion, both relating to D^f/n^ and
Worjhif^ I am now to fpeakof fome Prai^lices, which
have been the produd of this Princifle^ in thole Wit-
neflcs, whom God hath raifed up in this day, to te-
ftifie for his T}-nth. It will not a little commend
them (I fiippofe) in the judgment of Sober and Jih
dicious Men, that taking them generally (even by
the ConfelTion of their Advcrfiries) they are found
to be free of thofe Abominations, which abound a-
mong other ProfefTors, fuch as are Swcari?7g^ Drimhn-
tiefs^ Whoredom^ Riotcnfnefs^ &c. and that generally
the very coming among this People doth naturally
work fuch a Change, fo that many Vitious and Pro-
fane Perfons have been known, by coming to this
Trnth^ to become Sober andVertuous^ and many
Light, Vain and Wanton ones, to become Grave
and Serious, as our Adverfanes dare
not deny: * Yet that they niay not ^Afrcr thismannf^^fn*
want fomething to detrad us for, ceafe ^i'i!^^ S tF^ll
not to aCCnfe us for thofe things, denfes, o^ wlom Reineru^.
which when found among themfelves, V^l^^'^'^rt^
they highly commend ^ thus our Gra- riifis hath a great (hew ot
Vny, they call Snlknnefs-, our ScrM: '^X'^^^.
nefs^ Adelancholly ^ our Silence^ SottijJmeJs. anJ beheve all things well
Such as have been Vitious and Profkne ^le^^lch'^^^cont^o^S:^
among them, but by coming to us the creed ; onlv they blaf-
have left off thofe Evils, left they }:-^<^in;^"^i^aterbccbn^;h
rt t 1 11 t r home,
fnonld commend the Truth of our
Profeffion, they fay ^ that whereas they were pro-
fane before, they are become worfe, tri bci^g Hypo-
critical and SfiritHally frond. If any before dijfolme
and profane among them, by coming to tlie Trutli
with us, hccomQ frifgal and diligouy then they w-ill
charge them with Covetoufnefs 7 And if any Emi-
nent among them for Serioufnefs^ Fiety^ and Dlfcc-
'vsries of God^ come unto ns, then they will fay,
they were always fubjeft to Mdancholly and to £?/-
L 1 ihufiJ.fm ;
^14' PROPOSITION XV.
tlmfiafm '^ tho' before, when among them, it was
efteem'd neither AMancholly nor EmloHJiafm^ in an
evil ^Qii^Q-, but Chrifiian Gravity^ and Divine Revela-
tion. Our Boldnefs and Chrifiian Sufferings they call
Ohfli?7acy and Fertinacy ^ tho' half as much, if among
themfelves, they would account Chrifiian Courage and
Nobility. And tho' thus, by their Envy, they ftrive.
to read all relating to us backwards, counting thofe
things Vice in us, which in themfelves they would
cxtoi as Vcrtues; yet hath the flrength of Truth
extorted this Confcllion often from them, That we
are generally a fnre and clean People^ Oi to the outward
Converfation.
But thisj they fay, is hut in Tolicy to commend our
Herefie,
Bbt fuch Policy it is, fay I, as Chrill and his
Apoflles made ufe of, and all good Chrillians ought
to do ^ yea, fo far hath Truth prevailed' by the Pu-
rity of its Followers, that if one that is called a
Quaker^ do but that which is common among them,
as to laughj and be wanton^ fpeak at large^ and keep
not his word pundually, or be overtaken with ha-
ft inefs^ or anger s they prefently fay, 0 this is agalnfi
your Profcfflon! As if indeed fo to do were very
confident with theirs ^ wherein, tho' they fpeak
the Truth, yet they give away their Caufe. But
if they can find any, under our Name, in any of
thofe Evils common among themfelves, ( as who
can imagine, but amoiigfo many Thoi^iands there
will be feme Chaff', fince of Twelve Apoitles one
was found to be a Devil ) O how will they infult,
and make more Noife of the Efcape of one i^aker^
than of an Hundred among themfelves.
§. II. But there are fonie fmgular things, which
inofl of ail our Adverfaries plead for the lawful-
nefs of, and allow themfelves in, as no ways in-
confillent with the Chrifiian Religion^ which we have
found to be no ways lawful unco us, and have been
commanded of the Lord to lay them akde ^ tho'
the
the doing thereof hath occafioned no finall Suffer-
ings and Buffetings, and hath procured us much
Hatred and Malice from the World. And becaufe
the Nature of thefe things is fuch, that they do
upon the very fight diltinguifh us, and make us
known, fb that we cannot hide our felvcs from
any, without proving unfaithful to our Tellimony;
our Trials and Exercifes have here-through proved
the more numerous and difficult, as will after ap-
pear. Thefe I have laboured briefly to compre-
hend in this Propofition \ but they may more
largely be exhibited in thele Six following Propo-
fitions.
1 . That it is not lawfptl to give to Men fuch flatter ^ Flattering
ing Titles^ Mj Tour Hoi[ne[s^ Tour Majefly^ Tour Emi- ^'^^^'*
nency^ Tour Excellency^ T^Hr Grace^ Tonr Lordfljip^ Tour
Honour^ &C. nor life thofi flattering Wordsj commonly
called [COMPLEMENTS.]
2. That it is not lawfial for Chrifilans to hneel^ orJi^tani
proftrate themfelves to any Man^ or to how the Body^ or "^^'
to uncover the Head to them.
3. That it is not lawful for a Chriftian to ufe fufer-^py^^^^'
fluities in j^pfarel^ as are of no ufe^ fave for Ornament
and Vanity.
4. That it is not lawful to ufe Games., Sports., Plays^ Gaming,,
nor among other things Corned' es among Chrifilans., un-
der the notion of Recreations.^ wjich do not agree with
Chriftian Silence^ Gravity and Sobriety : For Laughing^
Sporting., Gaming., Mocking., Jefting., vain Talking^ &c.
is not Chriftian Liberty., nor Harmlefs Mirth.
5. That it is not lawful for Chriftians to fwear at all Swearings
under the Gofpel^ not only not vainly., and in their com-
mon difcourfe., which was alfo forbidden under the Mo-
faical Law., but even not in Judgment., before the Ma,'
gift rate.
6. That it is not lawful for Cforiftians to refift Evil^ righting
or to War or Fight in any cafe,
L 1 2 Before
<^i6 PROPOSITION XV.
Before I enter upon a particular Dilquilition of
Degrees of ^^^^f^ thin^s, I fliall firft premife Tome general Con-
Dtatiity and , , . ^ ' ,i T»4-n i ^ j i
rrecedcncy iiQcrations, to prevent all Miltakes ', and next add
aUtwed, Pq,^-,^ general Conliderations, which equally refped
r all of them. I would not have any judge, that
hereby we intend to deftroy the mmml Relation^
that either is betwixt Trince and Peoi^le^ Ma[ler and
Scrva?ns^ Farents 2X\A Children'^ nay, not at all : We
fhaJl evidence, that our Principle in thefe things
hath no fuch tendency, and that thefe Natural Re-
lations are rather better eftablifhed, than any ways
hurt by it. Next^ Let not any judge, that from
our opinion in thefe things, any necellity of Level-
ling will follow, or that all Men mufl have things
in Common. Our Principle leaves every Man to en-
joy that peaceably, which either his own Induflry,
or his Parents, have purchafed to him ^ only he is
thereby inilruded to ufe it aright, both for his
own good, and that of his Brethren *, and all to
the Glory of God : In which alfo his Ads are to
be voUmtary^ and no ways conftrained. And further,
we fay not hereby, that no Man may ufe the Crea-
tion more or lefs than another : For we know, that
as it hath pleafed Cod to difpenfe it diverfly, giving,
to fome more, and fome lefs, fo they may ufe it
accordingly. The feveral Conditions, under which
£fc(t/(7/j i\i*cn are diverfly ilated, together with their Educa-
cordhjy.' Xions anfwering thereunto, do fufficiently flicw this:
The Servant is not the fame way Educated, as the
Alufter \ nor the Tenant^ as the Landlord \ nor the Richy
as the Voor ^ nor the Prince^ as the Peafant, Now, tho'
it be not lawful for any, however great Abundance
they may have, or whatever their Education may be^
to life that which is meerly, fuperfluous : Yet feeing
their Education has accullomed them thereunto, and
their Capacity enables them fo to do, without being
Profufe or Extravagant, they may ufe things better
in their kind, than fuch whore Education hath neither
accullomed them to fuch things, nor their Capacit/
wiii
will reach to compafs them. For it is beyond qnefti-
on, that whatever thing the Cremon afFords,is for the The lax^fui
life of Man, and the moderate life of them is lawful \ ^/^"If'^ll
yet per accidens they may be unlawful to fome, and creation.
not to others. As for inilance, he that by reafon
of his Eftate and Education hath been ufed to eat
Fleflj and drink Whie^ and to be cloathed with the
fineft Wool^ if his Elhte will bear it, and he ufe it •
neither in Superfluity, nor Immoderately, he may
do it ^ and perhaps,if he fhould apply himfclf to feed
or be cloathed, as are the Peafants, it might pre-
judice the Health of his Body, and nothing advance
his Soul. But if a Man, whofe Eftate and Education
had accuflomed liim to both coiirfer Food and Ray-
ment^ Ihould flrctch himfelf beyond what he had,
or were ufed to, to the manifeft prejudice of his
Family and Children, no doubt it would be unlaw-
ful to him, even fo to eat or be cloathed as ano-
ther, in whom it is lawful ^ for that that other
may be as much mortified, and have denied himfelf
as much in coming down to that, which this afjoires
to, as he is willing to be like him, afpires beyond
what he either is able, or hath accuflomed to do.
The fafe place then is, for fuch as have fulnefs, to
watch over themlelves, that they ufe it moderate-
ly, and refcind all Superfluities ^ being willing, fo
far as they can, to help the need of thole, to whom
Providence hath allotted a fmaller allowance. Let ]o\fiifhe
the Brother of high degree rejoyce^ in that he is abafed^ ^eedy,
and fuch as God calls in a low degree^ to he content with
their Condition^ not envying thofe Brethren^ who have
greater abmdance^ knowing they have received ahnn-
dance^ as to the inward Man -^ which is chiefly to be
regarded. And therefore beware of fuch a Temp-
tation, as to ufe their Calling as an Engine to be
Richer^ knowing, they have this advantage beyond
the Rich and Noble that are called, that the Truth
doth not any ways abafe them, nay, not in the
cfteem of the World, as it doth the other ^ but
L I 3 tli^t
i8 PROPOSITION XV
that they are rather exaked tnereby, iu that as to
the Inward and Spiritual Fellowlhip of the Saints,
they become the Brethren and Companions of the
greateft and richellj and in this refped, let him of
low defree rejoice^ that he is exalted.
Thde things premifed, I would ferioufly propofe
unto all fuch, as mind in reality to be Chrifiians in-
deed, and that in ^ature^ and not in Name only \
\A^'hcther it w^ere not defirable, and would not
greatly contribute to the Commendation of Chri-
(\;iamty^ and to the Increafe of the Life and Virtue
of Chrift, if all fufcrflnom Titles of Honour^ Profiife-
nefs and Prodigality in Meat and j4pparcl^ excefs of
earnings Sporting and. Flaying^ w^ere laid alide and
forborn ? And whether fuch as lay them afide, in
fb doing, walk not more like the Difciples of Chrift
and his ApoHles, and are therein nearer their Ex-
ample, than fuch as ufe them ? Whether the lay-
ing them afide would hinder any from being good
Chriftians f Or if Chrift ians might not be better with-
out them, than with them ? Certainly the Sober and
Seriom among all forts, will fay. Tea. Then furely
fuch as lay them afide, as reckoning them unfuita-
ble for Chriftians^ are not to be blamed, but rather
commended tor fo doing : Becaufe that iw Principle
and Pradice, they effedually advance that, which
others acknowledge were dehrable ^ but can ne-
ver make eftedual, fo long as they allow the ule
of them as lawful. And God hath made it mani-
feft in this Age, that by difcovering the Evil of
fuch things, and leading his Witnefles out of them,
and to tellifie agaiail them, he hath produced ef-
fedually in many that Mortification and AbftraElion
from the Love and Cares of this Worlds who daily
are Converling in the World (but inwardly Re-
deemed out of it) both in Wedlock^ and in their
iaw^lul Imployments, which was judged, could only
be obtained by fuch as w^re fhut up in Cloyfters and
Monaft cries. Thus much in general.
®f 3alutatto«55 anD Ercveatf Dttjs. 5 1 9
§. III. As to the firft^ we affirm pofitively, That
it is not lawful for ChrijHans either to give or receive
thefe Titles of Honour^ as, Tour Hollnef^ Toi^r Maje-
Jly-y Tour Excellency^ Tour Eminency^ &c.
Firft^ Becaiife thefe Tales are no part of xhdXTnUs,
Obedience, which is due to Magiftrates or Sa^^e-
riours'^ neither doch the giving them add to, or
diminifh from that Subjedion we owe to them,
which coniifts i?i oheyi/'g their jnfl and Idvofid Com-
mands^ not in Titles and Dcfignations.
Secondly^ We find not, that in the Scripture any under the
fuch Titles are ufed, either under the Law^ or the^^J^^^"*^
Goffel : But that in the fpeaking to Kings^ Princes
or Nobles^ they ufed only a limple Compellation,
as, 0 King! and that without any further Deligna-
tion, fave perhaps the Name of the Perion, as, O
King ^grippa.y 5c c.
Thirdly:, It lays a Neceffity upon Chriftians mofl Vj'^s
frequently to Lye-^ becaufe the Perforis, obtaining
thefe Titles^ either by Election, or Hereditarily,
may frequently be found to have nothing really in
them, deferving them, or anfwering to them : As
fome, to whom it is laid, Tonr Excellency^ having
nothing of Excellency in them *, and who is called.
Tour Grace^ appear to be an Enemy to Grace *, and
he who is called. Tour Elonour^ is known to be Bale
and Ignoble. I wonder what Law of Man, or what
Patent ought to oblige me to make a Lye, in cal- Pater^ts d<?
ling Good, Evil', and Evil, Goods' I wonder what;^/^^^^"
Law of Man can fecure me, in fo doing, from the
juH Judgment of God, that will make me count
for everly idle Word? And to Lye is fome thing
more. Surely Chriftians fhould be afhamed, that
fuch Laws, manifeftly croffing the Law of God,
fhould be among them.
If it be faid, IVe ought in Charity to fippofe, that Objedt.
they have thefe Fertues, becaufe the King hoi heftowed
thofe Titles upon them, or that they are defcended of
ffichj 06 defervcd them,
L 1 4 I au-
52Q PROPOSITION XV.
^nfw, I anfwer, Charity dellroys not Knowledge : I a in
not obliged by Charity^ either to believe or fpeak
a Lye, Now it it apparent, and cannot be denied
by any, but that thofe Vertues are not n\ many
of the Perfons, expreiled by the Titles they bear ^
neither will they allow to fpeak fo to fuch, in
whom thefe Vertues are, unlefs they be fo digni-
fied by outward Princes. So that fuch as are truly
Ver'tuoiis, mtifl not be ffcilcd by their Vertues, be-
caufe not privilcdged by the Princes of this Worlds
and fjch as have them not, mufl be fo called, be-
caufe they have obtained a Patent fo to be : And
all this is done by thofe, who pretend to be his
Followers, that commanded his Difciples, Not to
he called ofMen^ Aiafier ; and told them, fuch could
could not believe^ as received Honour one from another^
and fought not the Honour which comet h from God c?ih
This is fo plain, to fuch as will indeed be Chrifia/^j.
that it needs no Confequence.
jj.y Hoii- Fourthly^ As to thofe Titles of Hollnefs^ Eminen-
Gra-e^^c 9* ^^^^ Excellency^ ufed among tlie Fafijis to the
Pofe and Cardinds^^c, and Grace^ Lordjhip and IVor-
jliipj ufed to the Clergy among the Froteftants-, k is
a moil Blafphemous Ufurpation. For if they ufc
Holinefs and Grace^ becaufe thefe things ought to
be in a Pope^ or in a Bifiop^ how come they to
ufurp that peculiarly to themfelves ? Ought not
Holinefs and Grace to be in .every Chriflian ? And
fo every Chriflian fhoiild lay, Tour Holinefs and
Tour Crace^ one to another. Next^ how can they
in reafon claim any more Titles^ than were pra-
clifed and received by the Apoflles and Primitive
Chriftians, whofc Succellbrs they pretend they are,
and as whofe Succellbrs (and no ocherwife) them-
fclve, I judge, will confefs any Honour they feck
is due to them? Now if they neither fought, re-
ceived, nor admitted fuch Honour nor Titles^ how
came thefe by them ? If they fay. They did ^ let
them prove it if they can : We find no fuch thing
> ■ ._ ' - .. iii
ill the Scripture. TheChriftians fpeak to theApo-
llles without any fuch Denomination, neither fay- Hypocrites
ing, If it pleafe Tour Grace^ Tour Holinefs^ Tour Lord- ^"^"^ ^^^^^*'
fhlf^ nor Tonr JVorjlnp ^ they are neither called, My
Lord Peter, nor My Lord Paul ^ nor yet Majhr Pe-
ter, nor Mafter Paul j nor JD<?^or Peter, nor Doctor
Paid-^ but fingly Peter andPW^ and that not only
in the Scripture, but for fome Hundreds of Years
after : So that this appears to be a manifefl Fruit
of the Apoflalie. For if thefe Titles arife either
from the Office or Worth of tlie Perfons, it will not
be denied, but the Apoftles deferved them better
than any now, that call for them. But the Cafe is
plain, the Apoflles had the Hollnefs^ the Excellency^
the Grace ^ and becaufe they were Holy^ Excellent
and GracioiUj they neither ufed, nor admitted of
fuch Titles : But thefe having neither HoUnefsj Ex-
cellency nor Grace^ will needs be fo called, to latif-
fie their ambitious ai7d oftentatious Minds, which is
a manifeft Token of their Hypocrifa.
fifthly^ As to thatTitle ofMajcJiy^ ufually afcribcd
to Princes, we do not find it given to any fuch in
the Holy Scripture-, but that it is f|)ecial]y and pe-
culiarly afcribed unto God, as i Chron.2C).l^ . "Job yj.
21. Pfalm 21. 5. 6:29. 4. ♦Sc 43. 3. (Sc 63. I. & 96.
6, Ifai. 2. 10. & 24. 14. ^ 26. 10. EJeb. 1.3. 2 Pet,
1 . 1 6. and many more places. Hence faitli Jifdcy
verf. 25. T<? the only wife Gody our Saviour^ he Glory
and Majeftyj &c. not to Men. We find in Scrip-
ture the proud King Nebuchadnezj^ar^ alluming this
Title to himfelf, Dan. 4. 30. who at that time re-
ceived a fufficient Reproof, by a fudden Judgment
which came upon him. Therefore in all the Com-
pellations ufed to Princes in the Old Teflamenty it is
not to be found, nor yet in the New. Pad was
very civil to Jlarippa^ yet he gives him no fuch
Title : Neither was this Title ufed among Chriftians
in the Primitive Times. Hence the Ecclefiaftical ///-
flory of the Reformation of France^ relating the
Speech
^11 PKOPOSITrON XV.
Speech of the Lord Rochefon^ at the Airembly of
the Eif ates of France^ held inder Charles the Ninth,
Ecchf.Hiji. in the Year 1 550. faith, Thm this Harangue was well
iib.\. p.445- remarked^ in that he nfed not the word CMajelfy] invent-
YaurMaje- ^^ h Batterers of late Tears. And yet this Author
iiy not u- minded not how his Mafter Calvin ufed this Flatter-
taken ^iT ^^g "^^^^ ^o Francts the Firft, King of France \ and
tic'e of in not only fo, but calls him moft Christian King^ in the ^
'^'^°* Epiitle to his Infiitittions\ tho' by his daily Perfe-
curing of the Reformers^ it was apparent, he was ''
far from being fuch, even in Calvin^ own eflecm.
Surely the complying with fuch vain Titles^ impofed
and introduced by AntichriftygvQ2it\j tended to Itain
the Reformation^ and to render it defective in many
things.
Laftly^ All thefe Titles and Stiles of Honour^ are
to be rejedcd by Chrifiians ^ becaufe they are to
feek the Honour that comes from above^ and not the
Honour that is from below : But thefe Honours are
not that Honour, that comes from above, but are
from below. For we know well enough, whatin-
duflry, and what pains Men are at, to get thefe
S/LTf1 ^^^^§^5 ^^^^ ^h^t party it is that feeks after them.
Titles. to wit, the Proud^ Infjlerit^ Haughty^ Affiring Mind,
For judge, Is it the meek and innocent Spirit of ChriJJ-j
that covets that Honour? Is it that Spirit, that mufl
be of no Reputation in this Worlds that has its Convert
fation in 'Heaven^ that comes to have fellowjhip with
Phil. 5. 20. the Sons of God i" Is it that Spirit, i fay, that loves
that Honour, that feeks 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 infulting
li'iru!''' ^W'^^ 01 Lucifer^ the France of this Worlds he that
ot old afTeded and fought after this Honour, and
loved not to abide m the fubmiflive, low place?
And fo all his Children are poflelTed with the fame
Ambitious Proud Mind, fceking and coveting Titles
oi Honour^ which indeed belong not to them. For
. . lA
Cf ^atutattong and Eecreattonig 523
let us examine, Who they are^ that are Hojiourable in-
deed^ Is it not the Right eom Man f Is it not the Holy ' san^-^'So-
Man ? Is it not the Humble-hearted Man^ the Meek-
fplrited Man? And are not fuch thofe, that ought
to be honoured among Chrifilans ? Now, of thefe,
may there not be poor Men, Labourers, lilly Fiflier-
Men ? And if fo, how comes it that the Tales of
Honour are not beftowed upon fuch ? But who are
they, that generally receive and look for this Ho-
nour? Are they not the Rich Ones, fuch as have
abundance of the Earth, as be like the Rich Glut-
ton, fuch as are Proud and Ambitious, fuch as are
OpprelTors of the Poor, fuch as fwell with Lull and
Vanity, and all Sn^erflmty of Nanghtinefs^ who are
the very Abomination and Plague of the Nations?
Are not thefe 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 tlie Honour
from below? Doth God honour fuch as daily dif-
honour him, and difobey him ? And it 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, fuch as are Chrillians indeed,
give or receive that Honour among
themfelves, without coming under the . ^^cxom in his EtWie to
Reproof of Chrifl, who faith, thatftich rh^t^ht^t'^^to he^.rtitr-
as do^ cannot believe ^ But further, if red to none for her Nobi-
we refped the Caufe, that moil fre- li^foitrLotof^
quently procures to Men thefe T/f/c; of otPerfons; neither arc Men
Tf ^1 _. • *. r\ ^ C T^u^ , to be eReemed, becaufc ot
Honour^ there is not One of a Thou- thcir^n wardconditi n,but
fand, that fhall be found to be, becaufe accordiag to th^ diTpoficion
of any Chriftian Vertue ; but rather for °'cht? SV°„r B^Th'
things to be difcommended among Chrl- that obeyeth not fin, is
ftians: As. by the Favour oi Pnnces, ^,1^:"'^'^:^
procured by Flattering, and often by pi/Heofjam^sbenad.^
worfe means. Yea, the mofl Frequent,
and accounted among Men molt Honourable, is
Fightings
524 PROPOSITION XV.
Fightini^ or fome great martial Exploit^ which can!
add nothing to a Chriflian's worth : Since, fure ici
is, it were defirable, there were no Fightings among ^
Ghriftiansat ail^ and in fo far as there are, it fhews
they are not right Chriflians. And "James tells
us, That Fighting proceeds from the Lufis '^ So that
it were fitter for Chriftians, by the Sword of God's
Spirit^ to light againft their Lulls, than by the"
prevalency of their Lulls, to dellroy one another.
Whatever Honour any might have attained of old,
under the Lawj this way, we find under the Gofpel
Chriflians commended for Sufferings not for Fight-
ing ^ neither did any of Chrifi's Difciples, fave one,
offer outward Violence by the Sword, in cutting
off Malchpu^ Ear-, for which he received no Title
of Honour, but a jufl Reproof Finally, if we look
either to the Nature of this Honour ^ the Caafe of it,
the Way it's conveyed, the Terms in which it isde-,
livered, it cannot be ufed by fuch, as mind to be
Chriflians in good earnell.
§. IV. Now befides thefe general T/>/f.f oi Honour^
what grofs Abufes are crept in among fuch as are
-called Chriflians^ in thQ uCq of Complements^ wherein
not Servants to Maflers, or others, with refped to
any fuch kind of Relations, do fay and write to
one another at every turn, Tonr Humble Servant^
Tour moft Obedimt Servant^ &c. Such wicked Cu-
iloms have, to the great prejudice of Souls, ac-
cuflomed Chriflians to lye ^ and to ufe Lying, is
now come to be accounted Civility. O horrid
Apoflaiie ! For it is notorioufly known, that the
ufe of thefe Complements imports not any defign of
Service, neither are any fuch Fools to think fo -,
for if we ihould put them to it, that fay fo, they
would not doubt to think, we abufed them ^ and
would let us know, they gave us words in courfe,
and no more. It is flrange, that fuch as pretend
to Script nre^ as their Rule, fliould not be aihamed
to ufe fuch things y fiace Eiihi4^ that had not the
Scriptures,
Cf S)ahttationg ant> Eecveationg. 515
Scriptures, could by the Light mthin him (which
thefe Men think infufficient) fay, "Job 32. 21, 22.
Let me not accept any Mans Terfon^ neither let me
give Flattering 'Titles unto Men, For I know not to
give Flattering Titles *, in fo doing my Maker would
foon take me away. "^ A certain ancient
devout Man, in the Primitive Time, edVy'^cS^,"? fc
aubfcribed hmilelr to a Blihop, Tour -^ook o^ Manners ani Cu-
Humble Servant ^ wherein, I doubt not, ^l"''] P;/f9- ^" ?^'' '"'^
, , ' , ', ^ ' Age, he IS eitceraed an un-
but he was more real, than our ufual civil Man, who will not d-
Complememers ^ and yet he was fharply '^'^^^ 'fubkribe himfci?L^I
Reproved for it. Tmi ''bu'i slip!timset2
rwtf, was heretofore fliarply
Reproved by Paulinns Biliop of Nola^ becaufe, in his Epiflle, lie Imd lubfcribcd hinv
felt his Servant^ fayingi Bevcare thou fuhfcribe ?iot thy felf his Servant, wha is thy
Brother ; f^r Flattery is finful^ not a TeRimony oj Uwnility^ to give thofe Honours {&
Men^ which are only due to the One Lord^ Majier^ and G 0 D-
But they ufually objed,,to defend themfelves.
That Luke faith ^ Mofi Excellent Theophihis j and
Paul, Mofi Noble Felhis.
I anfwer ^ Since Luke wrote that by the Didates
of the Infallible Sprit of God^ I think ic will not be
doubted, but Theophilm did deferve it, as being
really endued with that Vertue : In which cafe
we ihall not condemn thofe, that do it by the fame
Rule. But it is not proved, that Luke gave Tloeo-
fhilpts this Title, as that which was inherent t^
him, either by his Father, or by any Patent Theo-
fhilus had obtained from any of the Princes of the
Earthy or that he would have given it him, in
cafe he had not been truly Excellent : And with-
out this be proved (which never can) there can
nothmg hence be deduced againfl; us. The like ^^^j.^,.,^^^^
may be faid of that of Fapd to Fefius^ whom he the nti/
would not have called fuch, if he had not been f/peifuT
truly Noble ^ as indeed he was, in that he fuffered
him to be heard in his own Caufe, and would not
give way to the Fury of the Jews againfl him ^ it
was not, becaufe of any outward Title beftowed
upon Ff/w, that he fo called him, elfe be would
have
^26 PROPOSITION XV.
have given the fame Compellalion to his Prede-
cefTor Felix^ who had the Yame Office ^ but be-
ing a Covetous Man, we find he gives him no
fuch Style.
rfcff singular §. V. It will not be unfit in this place, to fay
o"rp5rr^« ^^^icthing concerning the ufing of the Singular Nnm^
uf^d in the her to One Perfon ; of this there is no Controverfie
^^'"- in tlie Lcitin. For when we fpeak to One, we al-
ways ufe the Vronoiin Q T 11, ] and he that would
do otherwife, would break the Rules of Grammar.
For what Boy, learning his Rudiments, is ignorant,
that it is incongruous to fay \_vos arnoi^ vos legps^"}
that is \^yoii loveft^ yon readefi^ fpeaking to One ?
But the Pride of Man, that hath corrupted many-
things, refufes alfo to ufe this Simplicity ot fpeak-
ing in the Vulgar Languages. For' being puffed up
with a vain Opinion of themfelves, as if the Singii-
lar Number were not fufficient for them, they will
have others fpeak to them in the Plural. Hence
Luther^ in his Plays^ reproves and mocks this manner
of fpeaking, faying, Magifier^ vos es iratm : Which
Corruption Erafmm fufficiently refutes in his Book
oiWriting Efifiles : Concerning which likewifej-^w^^
Howel^ in his Epiftle to the Nobility of England^ be-
fore the French and EnglijJj DlElionary^ takes notice.
That both in France, and in other Nations^ the word
(3 T H O U ] voa^ ufed in fpeaking to One ^ but by fuc^
cefs of Time J when the Roman Commonwealth grew in^
to an Empire^ the Courtiers began to magnifie the Em^
feror^ (as beif7g furnifljcd with Power to confer Digni'^
ties and Offices) itfing the word CYou,] yca^ and detfy^
ing him with more remarkable Titles \ concerning which
matter^ we read in the Epiftles of Symniachus to the
Emferors Theodofius and Valentinianus, where he
^^rWYou ^f^^^ the fe forms of fpeaking^ Veftra intern itas, Tc^/fr
came to be Eternity •, Veltrum Nunien, Tour Godhead ^ Veflra
*!shfguper' Serenitas, Tour Serenity^ Veflra dementia, Tonr
fon. Clemency. So that the Word CY^^Il ^^ ^^^ Plural
Number^ together with the other Titles a7jd Comfella-
tions
<3Df Salutations anP Eecieati uj5. 5 27
tions of Honour^ feem to have taken their rife from Mo-
narchical Government ^ -which afterwards ^ hy degrees^
came to he derived to -private Terfons,
The fame is witnefTed by John Marefim^ of the
French Academy^ in the Preface of his Ciovis : Let
none wonder ( laith he ) that the word [^Thou] is ufed
in this IVorkj to Princes and PrinceHes ^ for we nfe
the fame to God : And of Old the fame was ufed to
Alexanders, Caviars, Qiiecns and Emprefles. The
life of the word C^OU,] when Ont Ferfon is fpoken tOy
was only introduced by thefe hafe Flatteries of Men of
latter Ages^ to whom it feemed good to ufe the Plural
JSfumber to One Perfon^ that he may imagine himfelf
alone to he equal to many others in Dignity and Worth ;
from whence at lafi it came to Perfons of lower Quality.
To the fame Purpofe fpeaketh alfo M. Godeauy m
his Preface to the New Teftament Tranilation : /
had rather (faith h^) faithfully keep to the exprefs words
of Paul, than exactly follow the polified Stile of our
Tongue J therefore I always ufe that form of culling
God in the Singular Number, not in the Plural ^ and
therefore I fay rather CThou] than QYou.]] I confefs
indeed^ that the Civility and Cuftom of this World re
quires him to he honoured ajter that manner ^ hut it is
likewife on the contrary true^ That the Original Tongue
of the New Teftament hath nothing common with fuch
Manners and Civility \ fo that not one of thefe many
Old Verfions we have^ doth ohferve it. Let not Men
believe^ that we give not refpett enough to God^ in that
we call him hy the word [Tho\f\ which is neverthelefs Thou, a
far other wife ^ for I feem to my felf ( may he hy the ^'^eater
ejfeB of Cuftom) more to honour his Divine Majefty^ one, tham
in calling him after this manner^ than if Lfhould call^^^
him after the manners of Men^ who are fo delicate in
their forms of Speech.
See how clearly and evidently thefe Men vvit-
nefs, that this Form of Speaking, and thefe pro-
fane Titles, de'*ive their Origin from the bafe
Flattery of thefe laft Ages, and from the delicate
Haughtincfs
528 PROPOSITION XV.
Haughtinefs of Worldly Men^ who have invented
thefe Novelties^ that thereby they might Honour
one another, under I know not what pretence of
Civility and Refpcct. From whence many of the
prefent Chriftians (fo accounted) are become fo
Perverfe, in commending mod wicked Men, and
wicked Cuftoms, that the Simplicity of the G off el is
wholly lofl^ fo that the giving of Men and Things
their own Names, is not only worn out of Cuilom,
but the doing thereof is accounted Abfurd and
Rude, by fuch khid of delicate Farafites^ who de-
fire to afcribe to this Flattery, and abufe the Name
of Civility. Moreover, that this way of fpeaking
proceeds from a high and proud Mind, hence ap- :
pears ^ becaufe that Men commonly ufe the Singular
Nnmher to Beggar s.^ and to their Servants ^ yea, and
in their Prayers to God. Thus the Super iour will
fpeak to his InferioHr^ who yet will nor bear, that
the Infer iour fo fpeak to him, as judging it a kind
of Reproach unto him. So hath tiie Pride of Men
placed God and the Beggar in the lame Category. I
think I need not ufe Arguments, to prove to fuch,
as know Congruous Language, that we ought to
ule the Singular Number fpeaking to" One ^ which is
the common Dialed of the whole Scripture, as al-
fo the moll Interpreters do tranllate it. Seeing
therefore it is m.anifeil to us, that this form of
fpeaking to Men m the Plural Number doth pro-
ceed from Pride^ as well as that it is in it felf a
Lye^ we found a neceOity upon us, to tellifie a'gainfl
this Corruption, by uling the Singular equally unto
all. And albeit no Rcaibn can be given, why we
fhould be Perfecuted upon this account, efpecially j
DilHat'he by Chrifrians^ who profefs to follow the Rule of 3
plain Lanr Scripture, whofe Dialed this is \ yet it would pcr-
^"*^^* haps feem incredible, if I fhould relate how much
we have fuffcrcd for this thing, and how thefe Proud
Ones h^VQ fumcd^fi-etted^ and gnafhed their Teeth^ fre-
quently heading and fir iking us J when we have fpoken"
tai
j^f fealutation^anDEecteartionsf* 529
to them thus in the Sinaidar Number : Whereby we
are the more Confirmed in our Judgment, as fee-
ing that this Teftimony of Truth^ which God hath
given us to bear in all things, doth fo vex the Ser-
pentine Nature in the Childrer? of Darlnefs,
%. VI. Secondly ; Next unto this of Titles^ '^he _ . ,
Other part or Honour^ uled among Chnfttdm^ is the Men, iice.
Kneeling^ Bowings and Vncovcmig of the Head^ to one
another. I know nothing our Adverfaries have to
plead for them in this matter, fave fome few In-
ftances of the Old Tejiament^ and the Cnfiom of the
Country.
The firf}: are, fuch as jlhrahatn's bowi?7g himfelf
to the Children of Heth, and Lot to the two Jln-
gels^ (kc.
But the Pradiice of thefe Patriarchs^ related as
matter of Fad, are not to be a Rule to Chriftians
now ^ Neither are we to imitate them in every
Pradice, which has not a particular Reproof ad-
ded to it : For we find not Abraham reproved for
taking Hagar^ &c. And indeed to fay, all things
were lawful for us which they pradifed, would
produce great inconveniences, obvious enough to y-^^ ^^^^^
all. And as to the Cnftoms of the Nations^ it's a oftheNdti-
very ill Argument for a Chriftian's Pradice : We '/^chrimJnj
fhould have a better Rule to walk by, than the
Cnfiom of the Gentiles ^ the Apoflles delire us, not
to he conformed to this World^ &c. We fee how little ^^^' ^^- ^'
they have to fay for themfelvcs in this matter.
Let it be obfervcd then, whether our Reafons for
laying afide thefe things, be not confiderable, and
weighty enough to uphold us in fo doing.
FirJJr-j We fay. That Cod^ who is the Creator of
Man^ and he to whom he oweth the Dedication bnh of
Soal and Body^ is over all to be Worjhipped ^.nd Adored^
and that not only by the Spirit^ hut alfo with the Fro-
ftration of Body, Now Kneeling^ Bowings and un-
covering of the Head^ is the alone outward ilgnifi- 5^^/„V**
cation of our Adoration towards God, and therefore and is only
M m it '^' '' ^"^
i
530 PROPOSITION XV.
it is not lawful to give it unto Man, He that kneel-
eth, or prollrates himfelf to Man, what doth he
more to God ? He that boweth, and uncovereth
his Head to the Creature^ what hath he referved to
the Creator ^ Now the Apoftle fhews ns, that the
uncovering of the Head is that, which God requires
of us ill our worfhipping of him, i Cor, 1 1.4. But
if we make our Addrefs to Men in the fame man-
ner, where licth the difference ?< Not in the out-
ward Signification,, but meerly in the Intention ^ which
opens a door for the Pofijh Feneration of Images^
which hereby is neceflarily excluded.
Secondly ^ Men,, being alike by Creation,, ( tho' their
being flated under their feveral Relations, require
from them mutual Services, according to thofe re
ipedive Relations) owe not Worjhip to one another^ bm
all equally are to return it to God : Becaufe it is to him
and his Name alone,, that every Knee miift bow^ and be'
fore whofe Throne the Four and Twenty Elders projirate]
themfelves, Tlierefore for Men, to take this one
from another, is to rob God of his Glory : Since"
all the duties of Relations may be performed one
to another, without thefe kind of Bowings, which
therefore are no elTential part of our Duty to Man
but to God. All Men, by an inward inflindf, ii
all Nations have been led to proftrate and bow
themfelves to God. And it is plain, that this Bow
ing to Men took place, from a Jlavijh fear pofTefling
fome, which led them to let up others as Gods :
when alio an ambitious proud Spirit got up in
thofe others, to ufurp the place of God, over theii
Brethren.
Thirdly ^ IVe fee,, that Peter refnfed it fom Corne
lius, faying,, He was a Man. Are then the Vo^e.
more, or more excellent than Veter,, who fuffcr Mer
daily to tall down at their Feet, and kifs them?
Peter etni This Reproof of Veter to Cornelias doth abundant-
i^fuf^r^ ly (hew, that fuch Manners were not to be admit-
Bovfine. ted among Ghriftiaiis. Yea we fee, that the ^ngei
•' twice
twice refufed this kind of Bowing from John^ Kev.
19. 10. & 22. 9. for this reafoii, Bccanfe 1 am thy
Fellow-Servant^ and of thy Brethren ^ abundantly inti-
mating, that it is not lawfid for Fellow-Servants^ thus
to proilrate themfelves one to another: And in this
refped all Men are Fellow-Servants.
If it be laid, John intended here a Rcliglom Wor- Objefto
fhi^^ and not a Civil.
1 anfwer^ This is to Say, not to Prove: Neither AnfWi.
can we fuppofe "john^ at that time of the Day, fo
ill inftruded, as not to know, it was unlawfnl to
worfhip Angels-^ only it fliould feem, becaufe of
thofe great and myiterious things revealed to him
by that Angelj he was willing to lignifie fome more,
than ordinary Teftimony of Refpecf, for which he
was reproved. Theie things being thus confider-
ed, it is remitted to the Judgment of fuch, as are
defirous to be found Chrifiians indeed, whether we
be found worthy of blame, for waving it to Men.
Let thofe then, that will blame us, conlider, v/he-
ther they might not as well accufe Mordecal of in-
civility, who was no lefs lingular than we, in this l^J-^^^f
matter. And forafmuch as they accufe us herein ^an is r.o
of Ritdenefs and Pride^ tho' the Teflimony of our ;[""^^7j;;
Confciences, in the fight of God, be a fufficient nor Rude*
Guard againft fuch Calumnies -^ yet there are of us, "^•^■^*
known to be Men of fuch Education, as forbear
not thefe things for want of that, they call good
Breeding ^ and we fliould be very void of Realbn,
to purc{;afe that Pride at fo dear a Rate, as many
have done the Exercife of their Confcience in this
matter ^ many of us having been forely Beaten and
B^tjfctted'^ yea, and feveral Months Imprifoned^ for
no other Reafon, but becaufe we could not fo la-
tisfie the proud nnreafonahle Humors of proud Aien^
as to uncover our Head^ and how our Bodies. Nor
doth our innocent Practice, in ftaading ftill, tho'
upright, not putting off our Hats^ any more than
our ^boes^ the one being the (^pveriiig of our Heads^
M m 2 as
532
PROPOSITION XV.
as well as the other of our Feet^ fhew fo much
Rudenefs, as their Beating or Knocking us, &c,
becaiife we cannot Bow to them, contrary to our
Confciences : Which certainly fliews lefs Meelnefs
and Hiim'dity upon their part^ than it doth of Rndt-
nefs or Vride upon ours. Now fuppofe, it were our
Weaknefs, and we really under a Miftake in this
thing, ihice it is not alledged to be the breach of
any Chriftian Precept *, are we not to be indulged, as
the Apoitle commanded fhould be done to fuch,
as Icrupled to eat Flefij? And do not Perfecuting
and Reviling us, upon this account, lliew them to
be more like unto proud Haman^ than the Difci-
ples or Followers of the. Meek Self-denying "jefm f
And this I can fay boldly, in the fight of God,
from my own Experience, and that of many Thou-
fands more, that however fmall or foolifh this may
feem^ yet we behoved to choofe Death, rather than
do it, and that for Confcience fake : And that, in
its being fo contrary to our Natural Spirits, there
are many of us, to whom the forfaking of thefe
Bowings and Ceremonies, was as Death it felf :
Which we could never have left, if we could
have enjoyed our Peace with God, in the ufe of
them. Tho* it he far from m to judge all thofe^ to
whom God hath not fl>evpn the evil of them^ under the
like haz^ardj yet neverthelefs, we doubt not, but
to fuch as would prove faithful Witneffes to Chrifi's
Divine Light in their Confciences^ God will alio Ihew
the Evil of thefe things.
Apparel, in §. VII. The Third thing to be treated of, is the
'In/ Super- ^'^^^O' ^^^ Superfluity of AppareL In which, _^r/?, two
fiuity, dif- things are to be confidered *, the Condition of the
aUovnd. Perfony and the Country he lives in. We ihall not
fay, that all Perfons are to be cloathed alike, be-
caufe it will perhaps neither fuit their Bodies, nor
their Eftates. And if a Man be cloathed foberly^
and without fuperfluity^ tho' they may be fi-ner thaa
that which his Servant is cloathed with, we fhall
not
^f ^altttationjj and Eecreattonsi,
533
not blame him. for it : The abflaining from Super-
flmies^ which his Condition and Education have
acciiflomed him to, may be in him a greater Ad
of Mortification, than the abflaining from finer
Cloathes in the Servant, who never was accuilom-
ed to them. As to the Country^ what it naturally
produces, may be no Vanity to the Inhabitants to
ufe, or what is commonly imparted to them by
\./ay of Exchange^ feeing it is without doubt, that
the Creation is for the ufe of Man. So where Silk
abounds, it may be worn, as well as Wool ^ and
were we in tJiofe Countries, or near unto them,
where Gold or Silver were as common as Iron or
Brafsj the one might be ufed as well as the other.
The Iniquity lies then here, Br/, When from a
lufl of Vanity, and defire to Adorn themfelvcs.
Men and Women, not content with what their
Condition can bear, or their Country eafily affords,
do flretch to have things, that from their Rarity,
and the Price that's put upon them, feem to be
precious ^ and fo feed their Lufl the more : And
this all fober Men of all forts will readily grant
to be Evil.
Secondly j When Men are not content to make a
true ufe of the Creation, whether the things be
fine or comfe^ and do not fatisfie themfelves with
what Need and Conveniency call for ^ but add
thereunto things meerly fnferfliiom ^ fuch as is the
ufe of Ribbands and Lace^ and much more of tha-c
kind of flufl^, as painting the Face^ plaiting the Hair^
which are the Fruits of the fallen^ lnftfd and corrupt
Nature^ and not of the new Creation^ as all will
acknowledge. And tho' foher Men , among all
forts, will fay, That it were better thefe things
were not \ yet will they not reckon them unlaw-
ful, and therefore do admit the ufe of them among
their Church-Members : But we do account them
altogether unlawful, and unfuitable to Chrifiians^
end that for thefe Reafons.
Mm 3 Firfli
J^ PROPOSITION XV.
Firft •, The itfe of Cloaths came originally from the
%7e tf'^'^ ^'^^^' ^^ ^^^ ^^^ ^^^ fallen, it appears he would
ci/atbs. not have needed them. But this miferable State
made them ncceilary in two refpeds : i. To cover
his Kiked/iefs. 2. To keep him from the Cold'^ which
are botii the proper and principal life of them.
Now for Man to delight himfelf in that, which is
the fruit of his Iniquity, and the confequence of
Sin, can be no ways lawful for him : So to extend
things beyond their real ufe, or to fuperadd things
wholly fuperfluous, is a nianifell Abufe of the Crea--
tion^ and therefore not lawful to Chrillians.
Secondly ^ Thofe that will needs fo adorn them-
fclves in the ufe of their Cloaths, as to befet them
with things having no real ufe or necefiity, but
meerly for Ornament's fake, do openly declare.
That the End of it is either to pleafe their Lufi^
( for which end thefe things are chiefly invented
and contrived ) or other wife to gratifie a vain^
proud and oflentations Mind-^ and it is obvious, thele
are their general Ends in fo doing. Yea, we fee,
how eafily Men are pufF'd up with their Garments,
and how proud and vain they are, when adorned
to their Mind. Now how far thefe things are
below a true Chriftia^^and how unfuitable, it needs
not great probation. Hereby thofe that love to be
^aiidy and ftperf^om in their Cloaths, fhew they
concern themfeives little with Mortification and
Self-denial^ and that they mind to beautifie their
Bodies, more than their Souls ^ which proves they
^mind little upon Adortality^ and ^o certainly are
more nominal^ than real Chriftians.
Thirdly ^ The Scripture feverely reproves flich
Practices, both commending and commanding the
contrary^ as 7/It. 3. how feverely doth the Pro-
contrary to phct rcprovc the Daughters of Jfrael for their
ivripture. j-iMmg Ornaments^ their Cads^ and their round
Tires^ their Chains and Bracelets^ &c. And yet is
it not flrange, to fee Chrillians allow themfeives
in
^f ^atutatf on0 ant? Ecct eatt msi. 535
in thefe things^ from whom a more ftrid and ex-
emplary Converfation is required -^ Chrill: dellres
us not to he anxlom about ourCloathing, Mat. 6,
25. and to fhew the Vanity of fuch, as glory in the
Splendor of their Cloathing, tells them, That even
Solomon, in all his Glory ^ vooi not to he compared to
the Lily of the Field^ which to day is^ and to morrow
is cafi into the O-ven. But furely, they make fmall
reckoning of Chrifl's Words and Dodrine, that
are fo curious in their Cloa thing, and fo induftri-
ous to deck thcmfelves, and fo earnelt to juftific it,
and fo mad when they are reproved for it. The
Apoltle Pad is very pofitive in this refped, i Tim.
2. 8, 9, 10. / will therefore in like manner alfo^ that
Women adorn themfelves i?i modeft 4pfarel^ with fliame'
facednefs and fohriety ^ not with hroidered Hair^ or
Gold^ or Pearlsy or cofily Aray : But (which becometh
Women profejfwg GodUnefs) with good Works. To the
fame purpofe iaith Peter ^ ( i Pet. 3. 3, 4.) Whofe ^-
dorning^ let it not be that outward adorning of -plaiting
the Hair^ and wearing of Gold^ or of pitting on of
Apparel : But let it be the hidden Man of the Hearty
in that which is -not corruptible^ even the Orname-nt of
41 meek and quiet Spirit ^ 6^c. Here botli the Apoftles
do very pofitively and expreily a/lert two things,
Firfi^ That the adorning of Chriflian Women ( of
whom it is particularly fpoken, I judge, becaufe
that Sex is moft naturally inclined to that Vanity^
and that it feems, that Chriftian Men in thofe days
deferved not, in this refped, fo much to be re-
proved ) ought not to be outward, nor conllfl in
the Apparel. Secondly^ That they ought not to
ule the Plaiting of the Hair ^ or Ornaments^ &C. which Tfaimgthg
was at that time the Cuftom of the Nations. But "'"'"' ^''*
is it not Itrange, that fuch as make the Scripture
their Rule, and pretend they are guided by it,
fhould not only be fo frequently and ordinarily in
the ufe of thefe things, which the Scripture fo
plainly ..condemns j but alfo fhould alTow them-
• ' / M m 4 ftlves
53<^ PROPOSITION XV.
- ' I » I ' 111 .1. I in III 11 I II
felves in fc doing? For the Apoitles not only com-
mend the Forbearance of thefe things, as an At-
tainment commendable in Chriftlans^ but condemn
the ufe of them as unlawful ^ and yet may it not
fccm more ilrange, that in contradiction to the
Apofties Dodrine, as if they had refolved to flight
their Tellimony, they fhoiild condemn thofe, that
out of Confcience apply themfelves ferioufly to fol-
low it, as if in fo doing they were fingnUr^ pronely
or fHperflitiom f This certainly betokens a fad Afo^
fiafie in th ofe, that will be accounted Chriftians^
that they are fo offended with thofe, that love to
follow Chrift and his Apoflles, h\ denying of, and
departing from the Lying Vanities of this perifh-
ing World ^ and fo doth much evidence their Af-
finity with fuch, as hate to be reproved^ and neither
will enter themfelves^ nor frffer thoje that WGPild,
Sports, ^3"^ §• VIII. Fourthly \ Let us confider the ufe of Games ^
inconfi/ient Sports^ Comedies^ and Other fuch things, commonly J
^ofpe^L^ ^^^ indifferently ufed by all the feveral forts of
Chrlfiians^ under the Notion of Dlvertifemem and
Recreation^ and fee, whether thefe things can conlill
with the Serioufnefs^ Gravity and Godly Fear^ which
the Gofpel calls for. Let us but view, and look
over the Notions of them, that call themfelves
Chrifiians^ whether Tapifis or Proteftants^ and fee if
generally there be any difference, favc in meer
Name and Profeffion, from the Heathen ? Doth not
Xhe fame Foliy^ the fame Vanity^ the fame Ahufe of
precious and irrevocable Time ^ abound? The fame
Gaming^ Sporting^ Flaying^ and from thence Quarrel^
fing^ Fightings Swe-aring^. Ranting^ Revelling? Now^
how cm thefe things be remedied, fo long as the
Preachers and Profeffors^ and thofe, who are the
Uaders of the People^ do allow thefe things, and
account them not inconfiflent with the,, Profef-
fion of Cjriftianity f And it is ftrange to fee, that
thefe things are tolerated every where, the Inqui-
fition lays no hold on them,- neither at Rme^ nor
.■., ., , . - • .- ^ ., ■ ia
in Sfainy where in their Mafqnerades all manner of
Ohfcenity^ Folly ^ yea, and Atheifm^ is generally pra-
difed in the face of the World, to the great Scan-
dal of the Chrifiian Name : But if any Man reprove
them in thefe things, and forfake their Snperftitions,
and come ferionfly to ferve God^and worfhip him in the
Sprite he is made a Prey, and prefently made liable
to cruel Sufferings. Doth this bear any proportion
to Chriflianity ? Do thefe things look any thing
like the Churches of the Primitive Chriftians?
Surely not at all. I fhall firft cite fome kw Scrip-
tttre Teftimoniesy being very pofitive Precepts to
Chriftians, and then fee, w^hether fuch as obey
them, can admit of thefe fore- mentioned things.
The Apoftle commands us. That whether we eat or
drirtkj or whatever we do^ we do it all to the Glory of
God. But I judge none will be fo impudent, as to
affirm. That in the ufe of thefe Sports and Games
God is glorified : If any fliould fo fay, they would ^J ^P>^»
declare, they neither knew God, nor his Glory. g.j ^''^'
And Experience abundantly proves, that in the fi^''"i»«^^-
Pradice of thefe things. Men mind nothing lefs,
than the Glory of God ^ and nothing more, than
the Satisfaction of their own carnal Lufis^ Wills and
Appetites. The Apoftledefiresus, i Cor. 7. 29, 31.
Becaitfe the time is Jhort^ that they that buy^ flioHld he
as tho^ they pojfejfed not : And they that ufe this World.,
06 not ahufmg it^ &c. But how can they be found
in the Obedience of this Precept, that plead for
the ufe of thefe Games and Sports f who, it feems,
think the time fo long, that they cannot find oc-
cafion enough to employ it, neither in taking care
for their Souls, nor yet in the neceflary care for
their Bodies ^ but invent thefe Games and Sports to
pafs it away, as if they wanted other Work to
lerve God, or be ufeful to the Creation in. . The
Apoftle Veter defires us. To pafs the time of our fo-
jowrnivg here in jear^ i Pet. T. 17. But will any fay..
That fuch as ufe Dancing and Comedies^ Carding and
DiCing^
538 - PROPOSITION XV.
Dicing^ do fo much as mind this Precept in the ufe
of thefe things ? Where there is nothing to be feen,
but Lightnefs and Vanity^ Wamonnefs and Obfcenity
contrived, to hinder Men from Fear^ or being Se^
rioH-s\ and therefore, no doubt, calculated for the
Service of the Devil. There is no Duty more fre-
quently commanded, nor more incumbent upon
Chriftians, than the Fear of the Lordy to fiand in
awe before him^ to walk m in his frefence j but if fuch,
as ufe thefe Games and Sports, will fpeak from
their Confciences, they can (I doubt not) experi-
mentally declare, That this Fear is forgotten in
their Gaming : And if God by his Light fecretly
touch them, or mind them of the Vanity of their
way, they ftrive to Ihut it out, and ufe their Ga-
ming, as an Engine to put away from them that
troublefome Gueft ^ and thus tHake merry over the
Jiifi One^ whom they have fain and crucified in them-
felves. But further, if Chrifl's Reafoning be to be
heeded, who faith. Mat. 12. 35, 35. That the good
Man^ om of the good Treafure of the Hearty bringeth
forth good things j and an evil Man^ out of the evil
Treafure^ bringeth forth evil things : And that of every
idle word we fi)all give an account in the Day of Jndg-
ment : It may be ealily gathered, from what Trea-
fire thefe Inventions come^ and it may be eafily
proved, that it is from the Evil^ and not the Good.
^^5^'"'^ How many idle Words do they necelfarily produce ?
piex erf idie^^^t what are Comedies but cL findied Complex of idle
tyin^mrdsand lying Words? Let Men, that believe their Sods
are Immortal^ and that there will be a Day of Judg-
ment^ in which thefe Words of Chrifl will be ac-
complifiied, anfwer me, how all thefe will make
account in that great and terrible Day^ of all thefe
idle Wordsy that are necelfarily made ufe of, about
Dancings Gaming^ Carding^ and Comedies aBing f And
yet hovv is it that, by Ghriflians not condemning
thefe things, but allowing of them, many that are
accounted Chriftians^ ^^ke up their whole Time in
them j
them J yea, make it their Trade and Employment ?
Such as the Dancing- Maflers and Comedi^ns^ &c.
whofe Hellifh Converfations do fufficiently declare,
what Mafler they ferve, and to what End thefe
things contribute. And it cannot be denied, as
feeing obvioufly manifeft by Experience, that fuch
as are Maflers of thefe Trades, and are moft de-
lighted in them, ( if they be not open Athcifts and
Profligates) are fuch, at befl, as make Religion, or
the Care of their Souls, their leaft bufinefs. Now
if thefe things were difcountenanced by Chnfliansj
as inconfiflent with their Profeflion, it would re-
move thefe things ; for thefe Wretches would be
necefTitated then to betake themfelvcs to fome
honeil Livelyhood, if they were not fed and up-
holden by thefe. And as hereby, a great Scan-
dal and Stumbling-block would be removed from
off the Chriftian Name ^ ^o alfo would that in
part be taken out of the way, which provokes
the Lord to with-hold his Bleffingj and by occafion
of which things the Minds of many remain chain-
ed in Darknefs^ and drowned in Lnfl^ Senfimlity and
Worldly Tleafures^ without any lenfe of God's Fear,
or their own Souls Salvation. Many of thofe, cal-
led Fathers of the Churchy and other Serious Per-
fons, have fignified their Regret for thefe things,
and their defires they might be remedied ^ of whom
many Citations might be alledged, which for Bre-
vity's fake I have omitted.
§. IX. But they objea:, That Men's Spirits c^/z/^Objea.
not fiihfifJr^ if they were always intent upon Serious and
Spiritual A^atters j and that therefore there is need of
fome Divertifement to recreate the Mind a little^ where-
by it being refrejljed^ is able with greater Vigour to apply
it felf to thefe things.
I anfwer ^ Tho' all this were granted, it would Anfw.
no ways militate againft us, neither plead the ufe
of thefe things, which we would have wholly laid
afide. For that Men fhould be always in the fame
Intentiyenefs
540 PROPOSITION XV.
Intentivencfs of Miiid^ we do not plead j knowing,
hov: impofTible it is, fo long as we are cloathed
with this Tabernacle of Clay. But this will not
afiow us at any time fo to recede from the Remem-
brance of God,and of our Souls chief Concern,as not
"c^d^the ilill to retain a certain ^tn^t of his Fear-^ which can-
%efi Re- not be fo much as rationally fuppofed to be in the
Tn'^thT ufe of thefe things, which we coiidemn. Now the
iToxid. neceflliry Occa lions, which all are involved into, in
order to the care and fuflentation of the outward
Man, are a Relaxation of the Mind from the more
ferious Duties ; and thofe are performed in the Blejp-
iing^ as the Mind is fo leavened with the Love of
God, and Senfe of his Prefence, that even in doing
thefe things, the Soul carryeth with it that Divine
Jnfltience and Sprit ltd Hahlt^ whereby, tho' thefe Ads,
as of Eatings DrlnUng^ Sleeping^ Workings be upon the
matter one with what the Wicked do, yet they
are done in another Spirit ^ and in doing of them,
we pleafc the Lord, ferve him, and anfwer our end
in the Creation, and fo feel, and are fenfible of his
Blejfmg : Whereas the Wicked and Profane, being
not come to this place, are, in whatfoever they do,
c:^rfed ; and their Plewhig^ as well as Prayings is fin.
Now if any will plead, that for Relaxation of Mind
there may be a Liberty allowed beyond thefe things,
which are of abfolute need to the Suflenance of the
outward Man, I fhall not much contend againfl: it;
provided thefe things be not fuch as are wholly
Superfluous, or in their proper nature and ten-
dency, lead the Mind into Litfi^ Fanlty and Wanton-
Tirfs^ as being chiefly contrived and framed for that
end, or generally experienced to produce thefe Ef-
feds, or being the common Engines of fuch, as are
lb minded to feed one another therein, and to pro-
pagate their Wickednefs, to the Impoyfoning of
others : Seeing there are other innocent Divertife-
ments, which may fufficiently ferve for Relaxation
of the Mind j fuch as for Friends to vlfit one another-,
to
^f ^alutatiouKS anD Eecreattonji* 541
To hear or read Hlfiory^ To fpeak foherly of the frefent
or faft TranfaBions^ To' follow after Gardenings To nfe tenifme^
Geometrical and Mathematical Experiments^ and fueh
other things of this Nature. In all which things
we are not to forget God, (in whom we both livcy
and are moved^ Ads lo. 25.) as not to have always
Ibme fecret referve to him, and fenfe of his Fear and
Prefence ^ which alfo frequently exerts it fclf in the
midft of thefe things, by fome fhort Afpiration and
Breathings. And that this may neither kcm ftrange
nor troublefom^ I fhall ckar it by one manifeft In-
fiance, anfwerable to the Experience of all Men.
It will not be denied, but that Men ought to be
more in the Love of God, than of any other thing ^
for we ought to Love God above all things. Now it
is plain, that Men that are taken with Love, whe-
ther it be of Women, or any other thing, if it hath
taken a deep place in the Heart, and pofleis the
Mind, it will be hard for the Man, fo in love, to
drive out of his Mind the pcrfon or thing fo loved -^
yea, in his Eating, Drinking and Sleeping, his
Mind will always have a tendency that way^ and
in Bufincfs or Recreations, however intent he be
in it, there will but a very fhort time be permitted
to pafs, but the Mind will let fome Ejaculation forth
towards its Beloved. And albeit fuch a one muft
be converfant in thofe things, that the Care of this ne lovr
Body, and fuch like things call for ^ yet will he'^^^^^i'^
avoid, as Death it felf, to do thofe things, that /hims us
may offend the Party fo beloved, or crofs his de- ^^'"^^^
fign in obtaining the thing fo earneflly defired :
Tho' there may be fome fmall ufe in them ; the
great Defign, which is chiefly in his Eye, will fo
ballance him, that he will cafily look over and dif-
pence with fuch petty NecefTities, rather than en-
danger the lofs of the greacer by them. Now that
Men ought to be thus in Love with God^ and the
Life to come^ none will deny ^ and the thing is ap-
parent from t-hefe Scriptures, Mat. 6, 20. But lay
542 P RO P O S I T I O N XV.
Hf for your fehes Treafures in Heaven. Col. 3. 2. Set
yoHT jiffeBion on things ahove^ &C. And that this
hath been the Experience and Attainment of,
fome, the Scripture alfo declares, ffdm6^, ^» ^'1
2 Cor. 5. 4.
.9/)jrrt and ^"^ again, That thele Gamts^ Sports^ Tlays^ Dan^
rtays^dravocin^^ Comedies^ &c. do naturally tend to draw Men]
f^^"/^^;'' from God's Fear^ to make them forget Heaven^
God, Death and "judgment^ to fofler Lufl^ Vanity and
Wantonnefs ^ and therefore are moft loved^ as well
as ufed^ by fuch kind of Perfons, Experience abun-
dantly Ihews \ and the mod Serious and Confcien-
tious among all will fcarcely deny : Which if it be
fo, the Application is ealie.
§. X. Fifthly •, The ufe of Swearing is to be confi-
dered, which is fb frequently pradifed almoil among
all Gliriflians ^ not only profane Oaths among the Vro-
fane^ in their common Difcourfes, whereby the
Moft HOLT NAME of GOD is, in a horrible
manner, daily Blafphemed ^ but alfo foUmn Oaths^
with thofe that have fome fhew of Piety ^ whereof
the moft part do defend Swearing before the Magi-
llrate with fo great Zeal, that not only they are
ready themfelves to do it upon every occafion, but
alfo have ftirred up the Magiftrates to perfecute
thofe, who, out of obedience to Chrift^ their Lord
and Mafter, judge it unlawful to Swear : Upon which
account not a few have fuffered Imprifonment, and
the fpoiling of their Goods.
But confidcring thefe clear words of our Savi-
our, Mat, 5. 33, 34. Again^ ye have heard that it
An SwpdT- ^^th been faid by them of old time^ Thou palt not for-
tidd^ !fll. fi^^^''^ ^h f^^f"* ^^^ fl^^^^ perform unto the Lord thine
Oaths. But I fay mto yopt^ ^\X^tW ttOt at aH, nei-
ther by Heaven^ &C. But let your Communication be
Tea^ Tea : Nay^ Nay : For whatfoever is more than
thefe ^ Cometh of evil. As alfb the words of the Apo-
ftlc James^ 5. 12. But above all things^ my Brethrn^
Swear not^ neither by Hsaven^ neither by the Earthy nei-
ther
g)f ^atutationfl ant> HXttunmm. 543
ther by any other Oath : But let your Tea be Tca^ and
your Nay^ Nay \ left ye fall into Condemnation. I fay,
confidering thefe clear words, it is admirable how
any one, that profefTeth the Name of Chrift^ can
pronounce any Oath with a quiet Confcience ^ far
lefs to perfecute other Chriftians, that dare not
Swear ^ becaufc of their Mafter Chrift his Authority.
For did any one purpofe ferioully, and in. the nioft
rigid manner, to forbid any thing, comprehended
under any General, can they ufe a more full and
general Prohibition, and that without any Excep-
tion ? I think not. For Chrifl, BV/, propofeth ic
to us Negatively, Swear not at all^ neither by Hea-
ven^ nor by the Earthy nor by Jerufalem, nor by thy
Head., &c. And again, Swear not by Heaven., nor by
Earthy nor by any other Oath. Secondly^ he prelleth
it Affirmatively, But let your Communication be Tea^
Tea J and Nay^ Nay : For whatfoever is more than tbefcy
Cometh of evil. And faith James^ Left ye fall into Con^
demnation.
Which words, both all and every one of them, fVithout
do make fuch a full Prohibition, and fo free of all ^^'^'^^"''
Exception, that it is flrange how Men, that boaft
the Scripture is the Rule of their Faith and Life^ caa
counterfeit any Exception ! Certainly Reafon ought
to teach every one, that it is not lawful to make
void a general Prohibition, coming from God, by
fuch oppofition ^ unlefs the Exception be as clearly
and evidently exprefled, as the Prohibition : Nei-
ther is it enough, to endeavour to confirm it by
Confequences and Probabilities, which are obfcure
and uncertain, and not fufficient to bring quiet to
the Co-afcience. For if they fay, that there is there-
fore an Exception and Limitation in the words,
becaufe there arc found Exceptions in the other
general Prohibition of this fifth Chapter^ as in the
forbidding of Divorcement^ where Chriil faith. It
hath been faid^ IVhofoever pall put away his Wife^ let
him give her a Writing of Divorcement, But I fay
-. unto
544 PROPOSITION XV.
unto y oil J That whofoever jliall put away hisWife^ fav'mg
for the caiife of Fornication^ caufeth her to commit Adul-
tery : If (I fay) they plead this, they not only labour
in vain, but alfo fight againfl themfelves, becaufc
they can produce no Exception of this general
Command of not Swearing, expreiTed by God to
f any under the New Covenant^ after Chrift gave this
Prohibition, fo clear as that, which is made in the
Prohibition it felf. Moreover, \^ Chrift would have
Atfo oaths excepted Oaths^ made before Magiftrates, certainly
gfcl*^'*' he had then exprefled, adding, Excep in "judgment^
before the Magiftrate^ or the like ^ as he did in that
oi Divorcement^ by thefe words, Saving for the caufe
of Fornication : Which being fo, it is not lawful
for us to except or diftingmjh^^ or (which is all one)
mah void this general Prohibition of Chrift ^ ic
would be far lefs agreeable to Chrijlian Holinefs^ to
bring upon our Heads the Crimes of fo many Oaths^
which by reafon of this Corruption and Exception,
are fo frequent among Chriflians.
Neither is it to be omitted, that without doubt,
the mofl Learned DoEiors of each Sed know, that
thefe fore-mentioned words were underflood by
the Ancient Fathers of the firft Three Hundred Tears
after Chrift, to be a Prohibition of all forts of
Oaths, It is not then without Reafon, that we
7bp concur- wondcr, that the Fopiflj Dolors and Prieftsj bind
Tn^if/tF^l themfelves by an Oath^ to interpret the Holy Scrip-
thers there- tures accordiug to the univerfal Expofition of the
^* Holy Fathers ; who notwithftanding underftood thofe
controverted Texts quite contrary, to what thefe
modern DoBors do. And from thence alfo do
clearly appear, the vanity and foolifh certainty (fo
to fpeak) of Fopifh Traditions-^ for if by the Wri-
tings of the Fathers^ fo called, the Faith of the
Church of thefe Ages may be demonftrated, it is
clear, they have departed from the Faith of the
Church of the firft Three Ages m the point of
Smaring, Moreover, becaufe not only P^fftsf but
^Ifo
S)t ^atutattong anP Eccteattoiig. 545
dlfo Lutherans and Calvin ifts^ and Ibme others, do
reftrid the words of Chrjft and 74^(?/, I think it
needful, to iiiake manifeil the vain Foundation,
upon which their Prefumption in this matter is
built.
§. XL f/r/. They objed, Thnt Chrift only forbids ObjeS-
thefe Oaths^ that are made by Creatures^ and things
Created ; and they prove it thence, becaufe he num-
bers feme of thefe things.
Secondly, All rajlj and vain Oaths in familiar Dif-
courfes ; becaufe he faithj Let your Communication be
Teay Tea J and Nay^ Nay.
^ To which I anfwer, Firjf^ That the Larv did for- jinfw^ i^
bid all Oaths made by the Creatures^ as alfo all vain
and rafh Oaths in our common JOifcourfcs ^ com-
manding. That Men fhould only /wear by the Name
of God, and that neither falily, nor rafhly j for
that is to take his Name in vain.
Secondly^ It is mofl evident, that Chrift forbids ^nfw. 1*
fortiewhat, that was permitted under the Law^ ^^ r s
wit, to fivear by the Name of God ^ becaufe it was not codZm-
lawful for any Man to fwear^ but by God himfelf f^Jf^ f^V'
And becaufe he faith, NeithTr by Heaven^ becaufe it ^chT&\ '
is the Throne of God '^ therefore he excludes all other
Oaths^ even thofe which are made by God : For he
faith, Chaf, i^.v.ii. He thatjljall fwear by Heaven^
Jweareth by the Throne of God^ and by him that fitteth
thereon: Which isalfb to be underftood of the refb.
Laf^lyy That he might put the matter beyond all Atifw. i*
Controverfie, he adds, Neither by any other Oath :
Therefore feeing to fwear before the Magiftrate
by. God, is an Oath^ it is here without doubt for»
bidden.
Secondly^ They objed. That by thefe rPords Oaths Objed.
by God^s Name cannot be forbidden^ becaufe the Hea-
*vertly Father hath commanded them \ for the Father and
the Son are One^ which conld not be^ if the Son did for--
bid that whi^h the Father commanded.
N n i anfvvcr i^
^'^6' PROPOSITION XV.
yLifiv. I aiifwer ^ They are indeed One, and cannot
contradid one another : Neverthelefs the Father
gave many things to the Jews for a time, becaufe
Oaths under of their Infirmity under the Old Covenant^ which
*^'^^^^^ ^"'had only a (hadow of good things to come, not
t\\Q very Subftance of things, until Chrift fhould
come, who was the Subftance j and by whole com-
ing all thefe things vanifbed, to wit. Sabbaths^ Cir-
cnmcifio:^^ the Pafchd Lamb : Men ufed then Sacri-
fices, who lived in Controveriies with God, and
one with another, which all are abrogated in the
coming of the Son, who is the Subftance, Eternal
Word, and Eilcntial Oath and Amen, in whom the
Tromifes of God are Tea and Amen : Who came, that
Men might be Redeemed out of Strife, and might
make an end of Controverfie.
Objed. Thirdly^ They objed \ But all Oaths are not Cere-
monies^ nor avv part of the Ceremonial Law,
Anfw, I anfwer^ Except it be fhewn to be an Eternal,
Immutable and Moral Precept, it withftands not \
Tithes, ^c. neither are they of fo old an Origin as Tithes^ and
unlawful the offering of the firfl: Frmts of the Ground,
"^''' which by Abel and Cain were offered, long before
the Ceremonial Law^ or the ufe of Oaths ^ which,
whatever may be alledged againft- it, were no
doubt Ceremonies^ and therefore no doubt unlaw-
ful nc^w to be pradifed.
Object. FoHrthly^ They objeft v That to fwear by the Name
of Cod J ii a Moral Precept ^ of continual duration '^ be^
cnufe it is tnarked with his jEJfential and Moral War*
fn\\ Deut. 5. 13. and 10.20. Thou Jhalt fear the Lord
thy Gody andferije him alone : Tho/4 Jhalt cleave to him^
and fwear by his Name,
,A>ifw. I anfwer; This proves not, that it is a Moral
and Eternal Precept ^ for Mofes adds that to all
the Precepts and Ceremonies in fevcral places : As
Ikiit, 10. 12,13. faying. And now Ifrael, what doth
the Lord thy God require of thee^ but to fear the Lord
thy Gody to walk in all hi* IVays^ and to love him^ and
'to
g)f ^Blutationg ana Eecrrartong. 547
to Jirve the Lord thy God vcith all tljy Hearty and with
all thy Soul : To keep the Commandmcms of the Lardy
and his StatHtes^ which 1 command thee this day ? And
Chap. 14. V, 23. the Fear of the Lord is mentioned to-
gether with the Tithes, And fo alfo Levlt. 19. 2,
3, 6, the Sabbathsy and regard to Parefits^ are menti-
oned with Swearing.
Fifthly J Theyobjed^ That folemnOaths^ which God Oh]t€t.
commanded^ cannot be here forbidden by Chrifi ^ for he
faithy that they come from evil : But theje did not come
from evil ^ for God never commanded any thing that was
evily or came from evil,
I anfvver ^ There are things which are Good^ Anfw.
becaufe commanded ^ and Evil^ becaufe forbidden :
Otiier things are contmanded^ becaufe Good ^ and
forbidden^ becaiife Evil. As Clrcumcifron and Oaths^ oaths are
which were good^ when and .becaufe they were calfefox'
commanded^ and in no other refpeft ^ and again, ^'d^/fn*
when and becaufe prohibited under the Gofpel,
they are eviL
And ix\ all thefe "fcwi^^ ConftitHtions^ however Ce-
remonial, there was fomething of good^ to wit, in
their feafon, as prefiguring fome good : As by C/V-
ciimcifion.^ the Pm-ificationsy and other things, the
Holinefs of God was typified, and that the Ifra-
elites ought to be Holy^ ai their God was Holy. In
the like manner Oaths., under the Shadows and Cere-
monies^ fignificd the l^erlty of God^ his Faithfulnefs
and Certainty ^ and therefore, that we ought in all
things to fpeak and witnefs tlie Tiuth. But the ^^^^^ ^^
Witnefs of Truth was before all Oaths^ and remains, 6^/(?r^ ^a ■
when all Oaths are aboliihed ^ and this is the mo- <^-^^^
rality of all Oaths^ and fo long as Men abide there-
in, there is no neceHky of, nor place for Oaths.^ as
Polybim witneifed, who faid, The ufe of Oaths in
'Judgment wm rare among the Amients *, but by the
growing of Perfidiouiae(s,/2»^rrip alfo the ufe 6>/ Oaths.
To which agreeth GrotiM^ faying, j4n Oath is only
to be ufed as a Medicine, in caje of nfcejjlty : Afolemn
Na 2 Oath
J^ ' PROPOSITION XV.
Oath is not nfed^ but to fnpfy defeEi. The lightnefs
Oaths /•M^ of^Men and their inconfifiency begot diffidence^ for
P^yP^'^f'^f' which Swearing was fought oM m a remedy. Bafd
fas c/'" the Great faith, That Swearing u the effeEi of fin,
Men^s in- p^^^ AniWofe^ That Oaths are only a condefcendency
conjiancy. j^^ ^^^.^^^ Chryfoftom faith. That an Oath entered
when Evil grew^ when Men exercifed their Frauds^
when all Foundations were overturned : That Oaths took
their beginning from the want of Truth. Theie and
the like are witnefled by many others with the
fore-mentioned Authors. But what need of Te-
ftimonies, where the Evidence of things fpeaks it
feif ? For who will force another to fwear^ of
whom he is certainly perfwaded^ that he abhors
to Lye in his words ? And again, as Chryfoftom
and others lay, For what end wilt thou force him to
Swear^ whom thou helieveft not^ that he will fpeak the
Truth*
§. XII. That then, which was not from the be-
ginnings which was of no ufe in the beginnings
which had not its beginning firll from the Will
of God, but from the Work of the Devil, occa-
fioned from Evil, to wit, from Vnfaithfulnefsy Ly-
ings Deceit's and which was at firft only invented
by Man, as a mutual remedy of this Evil, in
which they called upon the names of their Idols ^
yea, that which {?i^ HieromsChryfoftoms and others
teftific ) was given to the Jfraelites by God, 4s un-
to Children, that they might abflain from the Ido-
I'atrous Oaths of the Heathens ^ Jer. 12. 16, What-
foever is fo, is far from being a Moral and Eter-
nal Precept. And laftly^ whacibever by its Pro-
fanation and Abufe is polluted with Sin, fuch as
are abundantly the Oaths of thefe Times, by io
often fwearing and forfivearing^ far differs from any
necelTary ana perpetual Duty of a Chriftian : But
Ouths arc fo : Therefore, &c.l
Objed, Sixthly^ They objeft. That Cod frvorcj Therefore
to /wear U good*
I anfwer
fl)f fe^amtationg an& Eecveatf ong. "^ 549
I anfwcr with Athanafipis\ Seeing it is certain^ it is jinfxv.
proper in [wearing to [wear by another ^ thence it ap- .^
pears^ that Gody tQ [peak properly^ did never fwear^ pan: & cruc.
hut only improperly : Whence fpeAking to Men^ he is 1^""^'"' -
[aid to fwear \ becanfe thofe things^ which he fpeah^
hecaiife of the certainty and immntahility of his IVillf
are to be efleemed for Oaths. Compare Pfalm no.
4. where ic is faid, The Lord did fwear ^ and it did
not repent him^ &c. And I [wore (faith he) by my
felf: And this is not an Oath, For he did not [wear God fwear s
by another^ which is the property of an Oath^ but by "h(r-^bu"b'
himfelf. Therefore God [wears not according to thehimfeif,
manner of Men ^ neither can we be induced from thence
to [wear '^ but let ui [0 do and [ay ^ and fliew our [elves
fetch by [peaking and aEling^ that we need not with our
Hearers an Oath^ and let our Words o[ them[elves
have the Tefiimony o[ Truth : For [0 we fl)all plainly
imitate God*
Seventhly^ They objeft ^ Chrifl did [wear^ and we Objed.
ought to imitate him,
1 anfwer. That Chrifl did not fwear ^ and albeit An[w,
he had fworn, being yet under the Law, this
would no ways oblige us under tlie Gofpei ^ as
neither CircHmcifion^ or the Celebration of the Pa[
chal Lamb. Concerning which, Hierom faith. All .
things agree not unto ^, who are Servants^ that agreed Ep^part 3,
hinto our Lord^ 5cc. The Lord [wore^ as Lordj whom tra<^- '*
no A^n did [orbid to [wear : But unto ns^ that are ^' ^*
Serv.antSj it is not lawful to fwear^ becau[e we are [or-
bidden by the Law of our Lord. Tet^ lefl we jJjould
[uffer [candal by his Example^ he hath not [worn^ jince
he commanded tts not to [wear.
Eighthly^ Theyobjeft j That ?zv\[wore^ and rW Object,
often^ Rom. 1.9. Phil. i. 8. laying. For God is my
Record, 2 Cor. 1 1 . i o. As the Truth of Cljrifi is
in me, 2 Cor. i. 23. / call God for a Record upon
my Soul. I [peak the Truth in Chrifi;^ I lye noty
Rom. 9. I . Beholdy be[ere God 1 lye not^ Gal. 1 . 20.
And [0 requires Oaths of others, I obtefi you ( faith
Nn^ he)
s^^
PROPOSITION XV,
he) be; ore God m^d oar Lord Jejui Chrifl. i ThcfT. 5.
27. I charge y on by the Lor d^ that this Epifile he read
to all the Brethren. But Paul rouuld not haVe done foj
if all manner of Oaths had been forbidden by Chrifi^
whofc Apftle he was.
To all which I anfwcr, F/>/; That the ufmg of
fiich forms of Ipcaking are neither Oaths^ nor fb
eftccmed by onr Adverfaries. For when upon oc-
calion, in matters of great moment, we have faid.
We fpeak the Truth in the fear of God^ and before
h'lm^ who is our Witnefs^ and the Searcher of our
Hearts^ adding fiich kind of ierious Atteftations,
wjiich we never refufed in matters of Gonfe-
quence; neverthelefs an O^r^ hath moreover] been
required of us, with the Ceremony of putting
our Hands upon the Book, the killing of it, the
lifting up of the Hand or Fingers, together with
this common form of Imprecation, So help me God i^
or. Let the Lord God Almighty help me. Secondly^
This contradids the Opinion of our Adverfaries,
becauie that Tad was neither before a Magiftrate,
that was requiring an Oath of him*, nor did he
himfelf adminifter the Office of a Magiilrate, as
offering an Oath to any other. Thirdly^ The Que-
ftion is not, what Bad or Teter did, but what
their and our Mafter taught to be done^ and if
Tad did fwear^ ■( which we believe not ) he had
finned againll the Command of Chrifl, even ac-
cording to their own Opinion ^ becaufe he fwore
not before a Magi fir at e^ but in an Epiftlc to his
Brethren.
Object , Ninthly^ They objed, Ifai.6$.i6. where, fpeak-
ing of the Evangelical Times, he faith. That he
who bleffrth I- ^nfclf in the Earthy pall blefs himfelf
in the God rf Truth ^ and he thai fwcareth in the
Earthy Jhall /wear by the God of Truth : Becaufe the
former tronbles are for^^otren., ard becaufe they are hid
from mine eyes. For behtld^ I create nm HtavenSj
and
jJDf »>alntatfoii!3 anb EecteatiiMij5.
551
and a new Earth : Therefore in thefe times we oH^rln to
fwear by the Name of the Lrrd*
I anfWer ^ Ic is ordinary for the Prophets to Anfw..
exprefs the greatell Duties of EvangelUd Times
in Afofaical Terms^ as appears among Others from
Jer, 31. 38, 397 40- £^'^'- 3^- 25. &: 40. and Ifai,
45. 23. / have fworn by my felf that unte me every
Knee jhali bow^ every Tongue jli a II fwear, Wliere the
Righteoufnefs of the New Jeruftlem^ the Purity of
the Gofpel^ with its Spiritual IVorfljip^ and the Pro-
feflion of the Name of Chrifl^ are expreiled under
fgrms of fpeaking nfed to the Old jcrnfalem^ nn-
der the waihings of the Law, under the names
of Ceremonies, the Temple, Services, Sacrifices, swcarmg rv
Oaths, &e. Yea, tiiat which the Prophet ^V^^^^ ^^f^^^^^^
here of Swearings the Apoflle Faul interprets it under "the
exprefly of Conffjlng^ faying, Rom. 14. 11. For it^'fP'^-
is written J As I live^ faith the Lordy every Knee fl) all
boiv to mc^ and every Tongue jha/l confefs to God :
Which being rightly conlidered, none can be ig-
norant, but thefe words, vviiich the Prophet wrices
imder the Law, when the Ceremonial Oaths were
in life, to wit. Every Tongue jJjall fwear^ whereby
the Apoflle, being under 'tlie Gofpel, when tlioie
Oaths became abulifhed, exprefled by, Every Tvncrne
fiiail confefs.
Tenthly^ They objed^ But the Apofile Paul ap- Object,
proves Oaths ^ ufcd among Men^ when he writes'^ Hcb.
6. 1 6. For Aien verily fwear by the greater^ and an
Oath for confirmation is to them an end of all firife. But
there are ai many Contcfts^ Fallacies and Differences at
this time^ as there were ever: Therefore the neceffity of
' Oaths doth yet remain.
I anfwer ; The Apoflle tells indeed in this Anfx.
place, what Men at that time did, who lived m
Controverfies and Incredulity ^ not w'hat rhey
ought to have done, nor what the Sains did, who
were Redeemed from Strife and Inacduiity, and
N u 4 iuii
55^
PROPOSITION XV.
had come to Chrifl, the Truth and Ameii of God.
Moreover, he only alludes to a certain Cuflom
wfual among Men, that he might exprefs the Fir-
niity of the Divine Promifs^ that he might excite
in the Saints fo much the more Confidence hi God, |
promifing to them, not that he might mfligate ]
them to fwear againft the Law of God, or con- \
hrm them in that ;, no, not at all : For neither ]
doth I Cor. 9. 24. teach Chriftians the vain Races, |
whereby Men often- times, even to the deflru^tioa j
of their Bodies, are wearied to obtain a Corrup- j
tible Prize-, So neither doch Ghrid, who is the r
Trince of Peace., teach iiis Difciples to Fight, nl- ;
beit he takes notice, Luhe 14. 31. what it be- S
hoveth fuch Kings to do, wlio are accuftomed to ]
Fight, as prudent Warriors therein. Secondlyy as j
to what pertains to Com eft s.. Perfidies and V'lf^- •
demes among Men, which our Ad verfaries affirm
to have grov/n to fuch an height, that Swearing h
at prefent as necefiary as ever. That we deny not
neeeit a- at all ^ for we fee, and daily Experience teacheth
mongthe us^ that all manner of Deceit and Malice doth
the TrZ^ increaft among worldly Men and fa}fe Chriilians ^
chriftians, but not ampug true Chriftians. But becaufe Men
cannot trull one another, and therefore require
Oaths one of another, it will not therefore fol-
low, that true Chriilians ought to do fo, whom
Chrift has brought to true Faithfulnefs and Ho-
nefty, as well towards God, as one towards a-
nother, and therefore has delivered them from
Contefts., Perfidies^ and confequently from Oaths.
Obi«cV, • Eleventhly y They objeft \ Vi^e grant., that among
true ChrijtianSy there is not need of Oaths ^ but by
what means jljall we infallibly know them f Jt will fol-
low then., that Oaths are at prefent needful., and that
it is lawfifd for Chriftians to fvicar^ to wit., that fuch
may be fatufied., who will not ^irknowledge thi^ and the
tether Man to be a Chriftiar,.
lanfwer;
i
flPC salutations anti Eecuationg. 553/
I anfwer^ It is no ways lawful for a Chnitiaajirjfw.
to fwear^ whom Chrift hath called to his Eflen-
tial Truth, which was before all Oaths^ forbid- Tmh we»
ding him to fwear-^ and on the contrary, com- *^"^'^' ^''^^'*
manding him to fpeak the Truth in all things,
to the Honour of Chrifl, who called him ^ that
it may appear, that the Words of his Difciples
may be as truly believed, as the Oaths of all the
worldly Men. Neither is it lawful for them to
be unfaithful in this, that they may pleafe others,
for that they may avoid their hurt : For thus
the Primitive Chriflians for fome Ages remained
faithful, who being required to fwear^ did una-
nimouily anfwer, I am a Chrifiian^ I [wear not.
What iliall I fay of the Heathens^ fome of whom
arrived to that degree? For Diodoms Sicnlpts re-
lates, lib. 16". That the giving of the right Handy
woiy among the Perfians, a fign of freaking the
Truth, And the Scythian s^ as Qh. Cnnitis relates,
faid, in their Conferences with Alexander the
Great, Think not^ that the Scythians confirm their
Friendjhip by fwearing ^ they frvear by keeping their
Promifes, Stob^m in his third Sermon tells. That
Solon faid, ji good Man ought to be in that efii-
mationj that he need not an Oath ^ becaiife it is to
be reputed a lejfening of his Hononr if he be forced
to [wear. Tythagoroi^ in his Oration, among other Heathen-
things, hath this Maxim, as that which concerns ^^A'"*^"'^*
the Adminiftration of the Commonwealth : Let "oathH
no Man call God to witnefs by an Oathy no not in
"judgment ^ hat let every Man fo accufiom himfelf to
fpeaky that he may become worthy to be trnf^ed even
without an Oath, Baftl the Great, commends CU-
nias an Heathen, That he had rather pay Three Ta-
lentSy which are about Three Tmffand Pounds than
fwear, Socrates^ as Stobatts relates, Serm. 14. had
this Sentence, The Duty of good Men requires^ that
th-jy Jljew to the World^ that their Manners and
AEtions
_J54 PROPOSITION XV.
j45Irio»s are more firm than Oaths : The fame was
the Judgment of Ifocrates, Plato alfo ftood again ft
Oaths in his Judgments, de Leg, 12. QHintiUanm
takes notice, That it was of old a kind of Infamy^
if any was dejired fo fwear ^ bnt to require an Oath
of a Noble Man^ was like an examining him by the
Hang-man, Marcus Awrelim Antoninm^ the Empe-
ror of Roryu^ faith, in his defcription of a Good
Man, Such is his Integrity^ that he needs not an Oath,
So alio fome Jews did witnefs^ as Grotim relates
out of Maimonides^ Jt is befi for a Man to- ah flam
from all Oaths, The EJfeans^ as Philo Jiiddm re-
lates, did efieem their Words more firm than Oaths'^
and Oaths were efteemed among them as needle fs
things. And Philo himfelf, fpeaking of the Third
Commandment, explains his Mind thus, viz.. It
were better altogether not to fwear , hut to he ac-
atfiomed to fpeak the Truth^ that naked Words might
have the ftrcngth of an Oath, Arid el fe where he
laith. It is more agreeable to Natural Reafon^ al-
together to abftain from Swearing ^ perfwading, That
whatfoever a good Aian faith^ may he equivalent with
an Oath,
Oixh%ahro- Who then needs further to doubt, but that,
Tbrm^^ ^^^<^^ ^^^^^^ would have his Difciples attain the
higheft Pitch of Perfedion, he abrogated Oaths^
as a Rudiment of Infirmity, and in place thereof
eftabiifhed the ufe of Truth? Who can now any
more think, that the holy Martyrs and ancient Fa-
thers of the firfl Three Hundred Years, and ma-
ny others fince that time, have ib oppofed'thern-
felves to Oaths^ tliat they might only rebuke vain
and rafh Oaths by the Creatures, or Heathen-
Idols, which were alfo prohibited under the Mo-
faical Law ; and not alfo Swearing by the Trae
Qo(l^ \\\ Truth and Righteoufnefs, which was
there coinmandcd? as Polycarpts^ Juftin Afariyr^
Apolog. 2. and many Martyrs^ as Eufcbius rcl::ir.cs.
Tertuilian
^f ^altttatfong an& Eecteationg 555
Tcrmllian in his Apolog. cap. 32. ad Scaf. cap. i.
of Idolatry, cap. 11. Clem. Alexandrinvu^ Strom. ll^J^^Jf-^f ,
lib. 7. Origen. in Mat. Tra6fc. 25. CypriamUj lib. the Fathers
3. Athanafit^s, in pafl! & cruc. Domini Chrifli. ZlhLni
Hilar ins in Mat, 5. 34. Bafdias Mngn. in PlaJm swearing.
14. C7re^. Nyffemis in Cant. Orat. 13. Greg. Na-
zianz^enm in dialog, contra juranienta. Epiphamm
advcrfiis hxvcf. lib. i. Ambrof. de Virg. lib. 3.
Idem in Mat. 5. Chryfoflom in Genef horail. 15.
Idem, liomil. in Ad. Apoil. cap. 3. Hieronymm
Epiflol. lib. part 3. Ep. 2. Idem in Zach. lib. 2.
cap. 8. Idem in Mat. lib. 1. cap. 5. AHguftimts
de ferm. Dom. Term. 28. Cyrilln5 in Jer. 4. TT^f^;-.
doretus in Deut. 6". Ifidorns Pelufiota Ep. lib. i.
Epifl. 155. Chromatins in Mat. 5. Johannes Da-
mafcenns lib. 3. cap. i^. Cajfiodoms hi Pialm 94.
J(i dents Hlfpalenfis cap. 31. Antiochns in Pandecl:.
fcript. horn. 52. j?e^^ in Jac. 5. Haimo m Apoc.
Amhrofms Aushertus in Apoc. TheophylaElus in
Mat. 5. Tafchafius Rather tns in Mat. 5. Or/:?(?
Brunsfelfms in Mat. 5. Druthmarns in ?vlat 5.
Euthymius Eugithintts Bibliotheca vet. patr. in
Mat. 5. OEcHmeniiis in Jac. cap. 5. v. 12. An-
felrhns in Mat; 5. IValdenfes^ P^iclevHSj Erafmus in
Mat. 5. and in Jac. 5. Who can read thefe
places, and doubt of their Senfe in this matter ?
And who, believing that they were againil all
Oaths., can bring fb great an Indignity to the
Name of Chrift, as to feek to fa bjed again his
Followers to Co great an Indignity ? Is it not ra-
ther time, that all good Men labour to remove
this Abufe and Infamy from Chriftians ?
Lafily.^ They objed ^ This will bring in Fraud and Objcft.
Confufion ^ for Impofiors will counterfeit Piety^ and un-
der the benefit of this Difpenfation will be without fear
of punishment
I anfwer ^ There are two things which ob- Arjfw,
lige a Man to fpeak the Truth : Hr/, Either
the
556 PROPOSITION XV.
■■■■ ...■■■■ ■ .1 I Ufi ■ — •
the Fear of God in his Hegrt, and love of Truth ^
for where this is, there is no need of Oaths to
rke runijh- fpeak the Truth : Or, Secondly^ The fear of pu-
«^'^/^j-nilliment from the Judge. Therefore let there
"*"'* be the fame, or rather greater Punifhment ap-
pointed to thofe, who pretend fo great Truth in
Words, and fo great Simplicity in Heart, that
they cannot Lye, and fo great Reverence towards
the Law of Chrill, that for Confcience fake they
deny to Swoftr in any wife, if they fail ^ and fo
there fhall be the fame good Order, yea greater
Security againfl Deceivers, as i^ Oaths were, con-
tinued ', and alfo by that more fevere Punifhment,
to which thefe falfe DifTemblers Ihall be liable.
Hence wicked Men fhall be more terrified, and
good Men delivered from all OpprefTion, both in
their Liberty and Goods : For *which Caufe, for
their tender Confcience s^ God hath often a regard
ro Magiftrates and their State, as a thing molt
acceptable to him. But if any can further doubt
of this thing, to v/it, if without Confufion it can
2;/:/V^rf ^^ pradifed in the Commonwealth, let him con-
mtherTands fidcr the State of the Vnited Netherlands^ and he
u^mced., fhall fee the good Effed of it. For there, *be-
caufe of the great number of Merchants, more
than in any other place, there is moll fre-
quent occafion for this thing ^ and tho' the
number of thofe, that are of this mind, be
confiderable, to v^^hora the States thefe Hundred
Years have condefcended, and yet daily conde-
fcend •, yet neverthelefs, there has nothing of
Prejudice followed thereupon to the Common-
wealth, Government, or Good Orders but ra-
ther great advantage to Trade, and fo to die
Commonwealth.
§. X!II. Sixthly^ The lafl thing to be confider-
ed, is Revenge and War^ an Evil as oppofite and"
contrary to th^ Spirit and Doclriae of GhriH, as
Light
Cf fealutationg an& Eecteationg> 557
L^ht to Darknefs. For, as is manifefl by what
is faid^ through contempt of Chrill's Law, the
whole World is filled with various Oaths^ Cur- Revenge
fings^ bUfphemoui Profanations^ and horrid Perjuries ^^'^"f^ ^'^
fo likewife through contempt of the fame LawJaZn^
the World is filled with f^ioUnce^ Opfrejfion^ Mnr-
ders^ Ravijhing of Women and Firgins^ Spoilings^ De-
predations^ Burnings^ Devaftations^ and all manner
of Lafcivionfnefs and Cruelty : So that it is flrange,
that Men, made after the Image of God^ fliould
have fo much degenerated, that they rather hear
the Image and Nature of Roaring Lions, Tearing
Tigers, Devouring Wolves, and Raging Boars,
than Rational Creatures endued with Reafon.
And is it not yet much more admirable, that
this horrid Monfter Ihould find place, and be fo-
mented among thofe Men, that profefs thcm-
lelves Difciples of our Peaceable Lord and Mafter
Jefus Chrift, who by Excellency is called the
Prince of Peace ^ and hath exprefly prohibited
his Children all Violence^ and on the con-
trary, commanded them, tiiat according to his
Example, they fhould follow Patience, Charity,
Forbearance, and other Vertues worthy of a
Chriftian ?
Hear then what this great Prophet faith, whom
€very Soul is commanded to hear, under the pain
of being cut off, Mat^ 5. from verfe 38, to the
end of the Chapter. For thus he faith : Te have
heardj that it hath been faid^ An Eye for an Eye^ XcveKg*
and a Tooth for a Tooth : Bnt I fay nnto yon. That bj^cbrSi
ye refifl not evil ^ but whofoevcr jhall fmite thee on
thy right Cheek, tnrn to him the other alfo, And if
any Man will fie thee at the Law, and take away
thy Coat, let him have thy Cloak alfo. And whofc-^
ever jhall compel thee to go a mile, go with him
^ain. Give to him that oiketh thee ', and from hirn
that wohU borrow of thee, tnrn not thou away. Te
have
558 PROPOSITION XV.
have heard that it hath been faid^ ThoH jhalt love thy
Nc'^hbofir^ and hate thine Enemy : But I fay unto yoHy
Love your Enemies^ blefs them that curfe yoH^ do good
to them that hate yoH^ and ]>ray for them which ^^-
fpite filly nfe you^ and i^erfecme yon : That ye may be
the Children of your Father which is in Heaven. For
he maketh his Son to rife on the Evil and on the
Goody and fendeth Rain on the Jufi and on the Vn^
jiifi. For if ye love them which love you^ what Re^
ward have ye ? Do not even the Tublicans the fame f
And if ye falme your Brethren onlyj what do yon
more than others ? Do not the Publicans fo / Be ye
therefore ferfeB^ even as yonr Father which is in Hea-
ve?i is -^crfeEh,
The uw of Thefe words, with a reQDca to Revenge^ as the
€brifi more former ill the cafe of Swearings do forbid fome
VhaofVo- things, which were formerly lawful to the Jewsy
fc. confidering their Condition and Difpenlation ^ and
Command unto fuch, as will be the Dilciples of
Chriil:, a more perfed, eminent, and fall Signifi-
cation of Charity, as alfo Patience and Suffering,
than was required of them in that Time, State
and Difpenfation, by the Law of Mofes. This is
not only the Judgment of moflr, if not all, tlie
Antient Fathers (fo called) of the firft Three
Hundred Years after Chrift, but alfo of many
others-, and in general of all thofe, who have
rightly underftood and propagated the Law of
Chrilt concerning Swearing *, as appears from fu-
ftin Martyr in Dialog, cum. Try ph. ejufdemque
Apolog. 2. Item, ad Zenam. TertuL de Corona
Tefli monies MiUtis. It. Apolog. Cap. 21. & 37. It. lib. de
•/ ^^^^ ^^^^^ Idolol. c. 17, 18, 19. It. ad Scapulara cap. i.
tilkiiug!' It. advcrfus Jud. cap. 7. Sep. It. adv. Gnofl. 13.
It. ad Marc. c. 4. It. lib. de Patientia c. 6, 10.
Orig. cont. Gelfuna, lib. 3, 5, 8. It in Jofuam,
hom. 12. cap. 9. It. iia Mat. cap. 16. Trad. 3di
Cy.pr. Epilt. 5<5. It. ad Cornel. Ladaa. de juft. lib.
Cf ^atutationg ano Eecreattong. 559
5. c. 18. lib. d. c 20, jimlifr, in Luc. 22. Chry-^
[oft, ill Mat. 5. horn. 18. It. in Mat. 16. hom.
85. It. lib. 2. de Sacerdotio. It. iii i Cor. 13,
Chromat. in Mat. 5. Hleron, ad Ocean. It. lib^
Epilt. p. 3. Tom. I. Ep. 2. Athan, de Inc. Verb.
Dei. CyW//. jilew lib. 11. in Johan. cap. 25, 2<r.
Yea Afigiifllrjj altho' he vary much in this mat-
ter, notwithftanding in thele places he did con-
demn Fightings Epiit. 158, 159, i5o. It. ad Ju-
dices, Epill. 263. It. ad Darium, & lib. 21. It.
ad Fauftum, cap. 76. lib. 22. de Cavit. ad Marc,
cap. 6, as Sylhurgim relates. Euthym, in Mat. 25.
and many others of this Age. Erafmus h\ Luc.
cap. 3. & 22. Ludov, Fives m Introduc. ad Sap.
y. Ferp^^ lib. 4. Comment, in Mat. 7. & Luc. 22.
From hence it appears, that there is fo great rbpt^vio/
a Connexion betwixt thefe two Prccpts of Chrlfi^ ^^"^ '"
that as they were uttered and commanded by jfiameTt aZ
him at one and the fame time ^ fo the fame way ''^"'^''"^'J"'
they were received by Men of all Ages, not on- fecuttonT
ly in the firfl Promulgation, by the little num- ^^^r^*"*
ber of the Difciples, but alfo after the Chriftians ^'* ^"'^'
increafed in the firfl Three Hundred Years. Evea
alfo in the Afoflajie^ the one was not left and re-
jected without the other ^ and now again in the
Reftitmion^ and renewed Preaching of the Eternal
Gofpely they are acknowledged as Eternal and Un-
cbangeable Laws, properly belonging to the Evan-
gelical State and VirfeEiion thereof: From which if
any withdraw, he falls fhort of the Perfedion of a
Chrifiian Man,
And truly, the words are {lo clear in thcm-
felves, that (in my Judgment) they need no il-
luftration to explain their Senfe : For it is as
eafie to reconcile the greatcfb Contradiftions, as
thefe Laws of our Lord Jefus Chrift, with the
wicked Pra»f^ices of Wars \ for they arc plainly in-
oonfiftenc. Whoever can reconcile this, Rcfifl not
Evil,
55©^ PROPOSITION XV.
£vilj with, Rejifi Violence by Force ; again, Give alfo
thy other Cheeky with, ftrike again j alfo, Love thine
Enemies^ with, fioil them^ make a prey ofthem^ fur-
fne them with Fire and Sword "^ or. Tray for thofe that
perfeCHte youy and thofe that calumniate yoHy with,
ferfecnte you by Fines^ Imfrifonments^ and Death it felf\
and not only luch, as do not perfecute y@H^ but who
heartily feek and defire your Eternal and Temporal Wei'
fare : Whoever, I fay, can find a Means to recon-
cile thefe things, may be fuppofed alfo to have
found a way to reconcile C?^^ with the Dm/,
Chrifi with Antichri^^ Light with Darknefs^ and
Cood with Evil, But if this be impoffible, as in-
deed it is, fo will alfo the other be impoffible y
and Men do but deceive themfelves and others,
while they boldly adventure to eftablilh fuch ab-
furd and impoffible things.
§. XIV. Neverthelefs, becauTe fomc, perhaps
through Inadvertency y and by the force of Cuftom
and Tradition^ do tranlgrefs this Command of Chrifij
I (hall briefly fhew, how much iVar doth contra-
did this Precept, and how much they are incon*
iiftent with one another ^ and confequently. That ^
War is no ways lawful to ftich^ as will be the Difciples
ofChrifi. For,
Firft, Chrift commands. That we flwdd love our
Mat. 5. 43. £figy^igs : But War, on the contrary, teacheth us
to hate and deftroy them.
Secondly, The Apoftle faith. That we War not
tph» 6. 12. after the Flejhy and that we Fight net with Flefi
and Blood : But outward War is according to
the Flefb, and againfl Flelli and Bloody for
the (bedding of the one, and deftroying of the
other.
Thirdly, The Apoftle faith, That the Weapons
iCot, 10,^* of OUT Warfare are not Carnal^ but Spiritual: But
the Weapons of outward Warfare are Carnal^
fuch as Canon, Muskets, Spears, Swords, &c. of
^hiek
Gdl. 5. 24,
<2Df »>alutatiouj5 anD Recreations. s5
which there is no mention in the Armour defcribed
by Paul.
Fourthly, Becaufe "James tcftifics, That Wars
and Strifes corne from the lMJts>, which war in f^^ J^^^*^"^^/'
Members of Carnal Men : But Chrillians, that is,
thofe that are truly Saints, have crndfed the Flejh
with its yijfetiions and Lufts : 1 hcrcforc they can-
not indulge them by waging War.
Fifthly, Becaufe the Prophet Jftiah and A^icab
have exprclly Prophelicd, That in the Momnain <?/^^j-J; ^' ^;
the Hoiife of the Lord^ Chrifi pjall jud^e the Nati-
vnSj and then they jhMl heat their Swords i??to Flow-
Jhares^ &C. And tlie Jlfitient Fathers of the firil pAmitive
Three Hundred Years after Chriil, did :{^xm^^''^'^''*
thefe Prophecies to be fulfilled in the Chriflians]?,l^Xu
of their Times, who were moft averfe from War \
concerning whicii Juflin Martyr^ TertulUan^ and
others may be ic^w. Which need not feemftrange
to any, fince Fhilo Juddtu abundantly teftifies of
the EJfcnes^/Th3,t there was none found among theWj
that would make Inflruments of War, But hoW
much more did Jefus come, that he might keep his
FoUoweis from fightings and ynight bring them to Pa"
tience and Charity^
Sixthly, Becaufe the Prophet foretold. That
there jhoidd none hurt nor kill in all the Holy Monn- ifal* (^5. t^
tain of the Lord : But outward War is appointed
for killing and deftroying.
Seventhly, Becaufe Chrill faid, That his King-
dom is not of this Worlds and therefore that his 6>r--^°^^' ^^' ^^.
"vants Jhall not fight : Therefore thofe that fight,
are not his Difcifles nor Servants,
Eighthly, Becaufe he reproved Peter for the
life of the Sword, faying. Put up again thy Sword m:. 26.^7*
into his flace : for all they that take the Sword^ Jhall
ferijh with the Sword, Concerning which, Tertul-
lian fpeaks well, lib. de Idol. Hm jliall he fight in
Teace without a Sword^ which the Lard did take away?
fur ahho^ Soldiers came to John, and received a form
O o of
^61 PROPOSITION XV.
- a- ■ " "
of Ohfervation ^ if alfo the Centurion believed after-
wards^ he dif armed every Soldier in di farming <?/ Peter.
Idem de Coro. MiL asketh. Shall it be lawful to itfe
the Sivordy the Lord fayinj.^ That he that nfeth the
Sivord^ jhall perijl} by the Sword ?
Ninthly, Becaufe the Apoflle adiTioni(heth Chri-
Rom.12.i9. flians, That they defend not themfelves^ -neither Re-
venge by rendring evil for evil \ but give flace unto
IVrathj becaufe Vengeance is the Lord^s. Be not over-
come of evil^ but overcome evil with good. If thine
Enemy hunger^ feed him ^ if he thirft^ give him drink :
But War throughout teacheth and injoyneth the
quite contrary.
Tenthly, Becaufe Chrifh calls his Children to bear ^
Mark 8. 34.. his Crofsj not to crucifie or kill others ^ to Patience j
not to Revenge ^ to Truth and Simplicity^ not to
fraudulent Stratagems of War^ or to play the Sycophant^
which "John himfelf forbids ^ to flee the Glory of this
IVorldy not to acquire it by Warlike Endeavours :
Therefore War is altogether contrary unto the
Law and Spirit of Chrili.
Objcd. §. XV. But they objed. That it is lawful to
War^ becaufe Abraham did War before the giving of
the Law^ and the Ifraelites after the giving of the
Law.
Anfw. I anfwer, as before, i. That Abraham offered
Sacrifices at that time, and Circumcifed the Males:
Which neverthelefs are not lawful for us under
the Gofpel.
ifraciitw .4<?- 2. That neither Defenfive nor Oftcnfive War
'enuir^tkc ^^^ ^^^^"^ ^^ ^hc Jfraelites^ of their own Will,
orZ'ievf'' or by their own Counfel or Condud ; but they
Cod. were obliged at all Times, if they would be fuc-
cefsful, lirft to inquire the Oracle of God,
3. That their Wars, , againfl the wicked Nati-
ons, were a Figure of the Inward War of the
true Chrillians againft their Spiritual Enemies, in
which we overcome the Devil, the World, and
the Flefh.
4. Some-
4. Something is exprefly forbidden by Chrilt,
Mat. 5. 26". wiiich- was granted to the Jews in
their time, bccaufe of their hardnels ^ and on th^ some thin gi
contrary, we are commanded that fingular ^^^^'H^J'^q^^j^
ence and exercife of Love, which Mofes command- y?rfw^«r, iH
ed not to his Difciples. From whence '^^^^^^^'^^^a/dnersof
lian faith well againft Marc, Chrifl truly teachetb Heart/ '^
a new Fatience^ even forbidding the Revenging of an
injury^ which w^s permitted by the Creator. And
lib. de patien. The Lavf finds more than is lofi^ by
Chrifl faying^ Love yonr Enemies, And in the time
of Clem. Alex. Chriftians were ^o far from Wars,
that he teflificd, that they had no marks or
iigns of Violence among them, laying. Neither
are the Faces of Idols to he painted^ to which fo
much as to regard is forbidden : Neither Sword nor
B'OW to themy that follow Peace ; nor Cups to them^
who are Moderate and Temperate^ as Sylvius Difc.
de Rev. Belg.
Secondly, They objed, That Defence is of Na- Objecii
tural Rightj and that Religion deftroys not Na-
ture.
I anfvver, Be it fb ^ but to obey God, and Anfwe
commend our felves to him in Faith and Pati-
ence, is not to deitroy Nature, but to exalt
and perfed it ; to wit, to elevate it from the
Natural to the Supernatural Life, by Ghrilt
living therein, and comforting it, that it may
do all things, and be rendered more than Con-
queror.
Thirdly, They objed:. That John did not abra- Objedt.
gate or condemn War, when the Soldiers came unto
him.
I anfwer. What then ? The Queftion is not Anfw*
concerning John's Dodrine, but Chriff '6^ whole
Difciples we arc, not John's : For Chrifi:^ and not
John^ is that Prophet, whom we ought all to
hear. And albeit that Chrill laid.^ That a greater
than John the Baptifl was not a^nong Men horn of ^-^'^^ 7. s^.
O o 2 Women'^
<^64 PROP QSITION XV.
Women ^ yet he adds, That the leafi in the Kingdom
of God IS greater than h€. But what was ^ohn\
anfvver, that we may fee, if it can juftifie the
Soldiers of this time ? For if it be narrowly
minded, it v/ill appear, that what he propofeth
to Soldiers, doth manifellly forbid them that Em-
ployment ^ for he commands them, not to do vio-
lence to any Man^ nor to defraud any Man ^ but that
Luke J. 14- j.j^gy ^^ content with their Wages., Conlider then
what he difchargeth to Soldiers, 'z/Zx,. Not to
ufe Violence or Deceit againll any ^ which be-
ing removed, let any tell how Soldiers can
War ? For is not Craft., Violence and InJMfiice^
three Properties of War^ and the natural Gonfe-
quences of Battels >
Objedt. Fourthly, They ob;t(fl:, That Cornelius, and that
Centurion^ of whom there is mention made., Mat. 8. 5.
were Soldiers *, and there is no mention., that they laid
down their Military Employments,
jinfw, I anfwer-, Neither read we, that they continu-
ed in them. But it is moft probable, that if they
continued in theDodrine ot Chrill (and we read
not any where of their falling from the Faith)
that they did not continue in them -., efpecially if
we confider, that two or three Ages afterwards,
Chrifiians altogether rejeded War, or at leaft a
long while after their time, if the Emperor Marc.
jipircL Anton, be to be credited, who writes thus :
/ frayed to my Country Gods '.^ hut when I was
ncgleBed by them., and ohferved my felf prejfed by
the Enemy • confideri?2g the fewnefs of my Forces., I
called to one., and intreated thofe., who with us are
chrWi.vis called Chriftians, and I found a great number of
'that did uot ^^^^ ' -^^^ ^ forced them with Threats^ which ought
War. not to hm)e been ; becaufe afterwards I knew their
firength and force. Therefore they betook them-
felvcs neither to the ufe of Darts nor Trum-
pets, for they ufe not fo to do., for the Caufe and
Name of their d<?^, which they bear in their Con-
fcienc€S :
^f s>aIutatlon!5 anb Eecteationjj.
'>f>s
fciences : And thris was done about an Hundred
and Sixty Years after Chrift. To this add thofe
words, which in Juftin Martyr the Chriftians an-
fwer, » 'zsQKiiJ-'iiiiv 7oii k^j^pol^y that is, We fight not
with our Enemies, And moreover the aulwer of
Martin to "jdian the Apoflate, related by Sidpitins
Sever Hi : I am a Soldier of Chrifl^ therefore I oannot
fight ^ which was Three Hundred Years after Omft.
It is not therefore probable, that they continued
in Warlike Employments. How then is VmcentiHs
LyrinenfiSj and the Papifis^ confiilent with their
Maxim, That which always^ every where^ and by all
was received^ 6cc. And what becomes of the
Priefisj with their Oath, That they 7jeither oifght^ nor
willy imerp'et the Scripture^ but according to the Vni-
verfal Confcnt of the Father s^ lb called .'' For it ts as
eafie to obfcnre the Sun at Mid-day^ as tp deny that
the Primitive Chriftians renounced all Revenge and
War,
And albeit this thing be fb much known to
all ^ yet it is as well known, that all the modern
Seds live in the neglect and contempt of this
Law of Chrift, and likewife opprcfs others, who
in this agree not with them for Coafcicnce fake
towards God: Even as we have fuffered much in J/^''{"^^"^^J^;_
our Country, becaufe We neither could our felves mg Arms,
bear Auns^ 7for fend others in our place-, nor aive our ^J^'^'^^^/^'
Aioney jar the buying oj Vrums^ Standards^ and other Praying for
Mditary Attire. And ialtly, Becaufe we could not ^'^^'y*
hold our Doorsj Windows and Shops clofe^ for Confid-
ence fiake^ upon finch days as Fafls and Prayers were
appointed^ ficr to defire a Blcfilng upon., and Succefis fior
the Arms ofi the Kingdom or Commonwealth^ under
which we live \ neither give thanks fior the Vlttories
acquired by the ejfiufion ofi much Blood* By which
forcing of^the Confcience, they would have con-
flrained our Brethren, living in divers Kingdoms,
at War together, to have implored our God for
contrary and con trad idory things, and confe-
O o 3 quently
5(55
PROPOSITION XV.
quently impoffible \ for it is impolTible, that two
Parties fighting together, ihould both obtain the
Viclory. And becaufe we cannot concur with
them in this Confufion, therefore we are fubjed
to FirfecHtion, Yca and others, who with ns do
witncfs, that the ufe of Arms is unlawful to Chri-
ftians^ do look afquint upon us : But which of us
two do moil faithfully obferve this Tellimony
againflAnns? Either they, who at certain times,
at the Magiitrate's order, do clofe up their Shops
and Houfes, and meet in their AlTembly, praying
for the profperity of their Arms, or giving thanks
for fome Vidory or other, whereby they make
themfelves like to thofe that approve Wars and
Fighting : Or we, which cannot do thefe things,
for the fame Caufe of Confcience, left we Ihould
def?:roy by our Works, what we eflablifh in Words ;
We Ihall leave to the Judgment of all prudent
Men.
Objecl. Fifthly, They objed j ^at Chrlfl^ Luke 22. 35.
fpeahmg to his Difciples^ commands them^ That he that
then had not a Sword-, jhould fell his Coat^ and buy a
Sword : Therefore., lay they, Arms are lawfuL
^Jlnfw, ^ anfwer j Some indeed underRand this of the
(7A;riP^r^5iP5r(;/^ neverthelefs regarding only that oc-
cafion : otherwife judging, that Chriftians are pro-
hibited Wars under the Gofpel. Among which
is Amhrofe^ who upon this place fpeaks thus : O
Lord ! Why commandcft thou me to bay a Sword., who
forbidefl me to fmlte with it ? Why commandeft thoH
me to have it., whom thoii prohibitef to draw it f Vn-
lefs "perhaps a Defence be prepared., not a necejfary Re-
venge ^ and that I may feem to have been able to Re-
venge., but that I would not. For the Law forbids me
Peter offer- to fmitc again :, and therefore perhaps he faid to Peter,
i.:fords, offering two Swords^ [[It is enough] 04 if it had been
lawfd., Hutil the Gof^el-times., that in the Law there
might be a learning of Equity., but in the Gofpel a per-
fection of Goodnefs, Others judge Chriil to have
fpokea
fpoken here myftically, and not according to the
Letter^ as Origen upon Mat, 19. faying, If any
lookwg to the Letter^ and not imderftanding the Will of
the Words^ pall fell his bodily Garment^ and buy a
Sword^ taking the words of Chrift contrary to his willy
he Jhall ferijh : But concerning which Sword he fpeaksy
is not frofer here to mention. And truly, when we
confider the anfvver of the Difciplcs, Mafter^ be-
hold^ here are two Swords ; underftanding it of out-
ward Swords : And again, Chrill's anfwer. It ts
enough ^ it feems, that Chrift would not that the
reft, who had not Swords, ( for they had;only two
Swords) ftiould Tell tlicir Coats, and buy an out-
ward Sword. Who can think, that matters ftand-
ing thus, he fliould have faid. Two wtu enough? But
however it is fufhciciit, that the ufe of Arms is un-
lawful under the Gofpel,
Sixthly, They objeLt ^ That the Scriptures and Old Objcfl:.
Fathers (Co called) did only -prohibit private Revenge^
not the life of Arms^ for the defence of our Country^
Body^ IVives^ Children and Goods^ when the Magiftrate
commands it ^ feeing the ALagiftrate onght to be obeyed :
Therefore albeit it be not lawful for private Men to do
it of themfelves^ n evert he lejs they are bound to do it by
the Command of the A'iagiftrate.
I anfwer^ If the Magiftrate be truly a Chriftian, Anfvf,
or defires to be fo, he ought himfelf in the firft c^r/j^iVn
place to obey the Command of his Mafter, faying, Magiflrates
Love your Enemies^ &:c. and then he could not l"^%JcoZ
command us to kill them: But if he be not a true ^Ind of
Chriftian, then ought we to obey our Lord and '^'^/^^^^[^^
King^ Jefas Chrifi^ to whom he ought alfo to obey :
For in the Kingdom of Chrift, all ought to fub-
mit to his Laws, from the higheft to the iowcft,
that is, from the King to the Beggar^ and from
Cccfar to the Clown. But (alas!) where ftiall we
find fuch an Obedience ? O deplorable Fall ! Con-
cerning which Lfidov, Plv. writes well, lib. de con,
vit. Chrijf.ffib. Tnrc. by rebtion of Frederic us Syhi-
O 0 4 ^1
56S PROPOSITION XV.
pt6^ DVc. de Revol. Belg. p. 85. The Prince enter' d
tud. vivcs into the Churchy not at a true and plain Chrifiianj which
fljainfi ^^^ indeed been moft happy and defrahle ^ bnt he brought
in with him h^s Nobility^ his Honours^ his ARMS^
his Enfiqns^ his Triumphs^ his Haughtinefsy his Pride j
his SiiperciUoHfnefs^ that is. He came into the Houfe of
Chrifl^ accompanied with the Devil ^ and which could
no ways be done^ he would have joyned two Houfes and
two Cities together^ God^s and the DeviP s^ which could,
not more be done^ than Rome and Conltantinople,
yiohich are diftant by fo long a traU both of Sea and
Land. ( What commiinioii, faith Paid^ is there be-
twixt Chrift and Belial?) Their Zed cooled by de-
grees^ their Faith decreafed^ their whole Piety degene-
rated'^ inftead whereof we make now ufe of Shadows
md Images^ and (as he faith) / would we could but
retain thefe : Thus far Fives. But laflly, as to what
relates to this thing, fince nothing feems more con-
trary to Man's Nature, and feeing of all things the
defence of ones felf feems moil tolerable, as it is
moil hard to Men, fo it is the mofh perfeul part
of the Chriftian Religion, as that, wherein the de-
ttial of Self and intire Confidence in God^ doth molt
appear; and therefore ChriH and his Apoftles left i\%
hereof a moll perfed Example. As to what relates to
the prelent Magiftrates of the Chrifiian Worlds albeit
Concerning vve deny them not altogether the name of Chrifti-
^Ma%rnls ^^-f-) becaufe of the publick ProfefTion they make of
of thecbri- chrifi's Name '^ yet we may boldly affirm, that they
/uan^orid.^^^ far from the Perfedionof the Chrifiian Religion •
becaufe in the State in wliich they are, ( as in many
places before I have largely obferved) they have not
come to the pureDifpeafationof the Gofpel. And
therefore while they are in that Condition, we fhall
not fay, That War^ undertaken upon a jufb occa-
fion, is altogether unlawful to them. For even as
Circumcilion, and the other Ceremonies, were for
a feafon permitted to the Jews^ not becaufe they
>vere either neceflary of themfelves, or lawful
at that time, after the Refurredion ot Chrilt •,
but becaufe that Spirit was not yet laifed up in
them, whereby they could be delivered from fuch
Rudiments : So the prefciit Confcilbrs of the Chri-
ftian Name^ who are yet in the mixture, and not
in the patient fuftering Spirit, are not yet fitted
for this form of Cnriitianity, and therefore can-
not be undefending themfeives, until they attain
that Perfection. But for fuch, whom Chrilt has
brought hither, it is not lawful to defend them-
feives by Arrns^ but they ought over all to truit
to the Lord.
§. XVM. But laftly^ to conclude, If to give and The con-
receive Flattering Titles, which are not ufed be- ^^"^''"*
caufe of the Vertues inherent in the Perfons \ but
are for mofi: part beflovved by wicked Men upon
fuch as themfeives : If to Bow, Scrape and Cringe
to one another *, If at every time to call one ano-
ther Humble Servam^ and that mofl frequently,
without any defign of real Service ^ if this be the
Honour that comes from God, and not the Ho-
nour that is from below, then indeed our Adver-
faries may be faid to be Believers, and we con-
demned as Proud and Stubborn, in denying all
thefe things. But if with Mordecm^ to refule to
bow to proud Human \ and with EUhn^ not to job^32: 2^*
give Flatter Ir/g Titles to Men^ left we jlwidd be rtf-22. ~
proved oj our Maker ^ and if according to Peter\
Example, and the Angel's Advice, to bow only
to God, and not to our Fellow-Servants*, and if
to call no Man Lord nor M^ifttr^ except nnder
particular Relations, according to Chrift's Com-
mand ^ 1 fay, if thefe things are not to be re-
proved, then are we not blame-worthy in fo do-
ing. If to be vain and gaudy in Apparel, if
to paint the Face, and plait the Hair ^ ii to be
cloathed with Gold and Silver, and precious
Stones ^ and if to be filled with .Ribbands and
Lace, be 10 be cloathed in Modeft Apparel ^ and
if
570
PROPOSITION XV.
if thefe be the Ornaments of Chrift-ians ^ and if
that be to be Humble, Meek and Mortified ; Then
are our Adverfarics good Ghriftians indeed, and we
Proud, Singular and Conceited, in contenting our
fblves with what Need and Conveniency calls for^
and condeming what is more, as Superfluous ; but
not otherwife. If to ufe Games, Sports, Plays ,
if to Card, Dice and Dance ^ if to Sing, Fiddle
and Pipe ^ if to u(e Stage-Plays and Comedies,
and to Lye, Counterfeit and DilTemble, be to Fear
always:^ and if that be to do all things to the
Glory of God •, and if that be to pafs our So-
journing here in Fear *, and if that be to ufe this
World, as if we did not ufe it ; and if that be
not to faihion our felves according to our former
Lulls ^ to be not conformable to the Spirit and
vain Converfacion of this World ^ Then are our
Adverfaries,' notwithftanding they ufe thefe things,
and plead for them, very Good, Sober, Mortifi-
ed, and Self-denying Ghriftians, and we juftly to
be blamed for judging them j but not ocherwife.
If the Profanation of the Holy Name of God^ if
to cxad Oaths one from another upon every
light occafion ^ if to call God to Witnefs in
things of fuch a Nature, in which no Earthly
King would think himfelf lawfully and honour-
ably to be a Witnefs, be the Duties of a Chri-
llian Man, I iliall confefs that our Adverfaries
are excellent good Ghriftians, and we wanting in
our Duty : But if the contrary be true, of ne-
cefiity our obedience to God in this thing muft
be acceptable. If to Revenge our felves, or to
render Injury, Evil for Evil, Wound for Wound,
to take Eye for Eye, Tooth for Tooth ^ if to
fight for outward and perifhing things, to go a
Warring one againft- another, whom v/e never
faw, nor with whom we never had any Conteft,
nor any thing to do \ being moreover altogether
ignorant of die caufe of the War, but only, tl>at
, ^ the
CC g)atutationg and Eecuattong^ 571
the Magillrates of the Nations foment Qiiarrels
one againft another, the Caufes whereof are for
the moll part unknown to the Soldiers tliat fight,
as well as upon whofe fide the Right or Wrong
is^ and yet to be fo*furious, and rage one againft
another, to deflroy and fpoil all, that this or the
other Worfhip may be received or aboliflied ; If
to do this, and much more of this kind, be to
fulfil the Law of Chrift, then are our Adverfaries
indeed true Chriftians^ and we miferable Hereticks^
that fuffer our fclves to be Spoiled, Taken, Im-
prifoned, Banifhed, Beaten, and evilly Entreated,
without any Refiftance, placing our tmfi only in
GO D^ that he may defend us, and lead us by the
w^ay of the Crofs unto his Kingdom, But if it be
other ways, we fhall certainly receive the Re-
ward^ which the Lord hath promifed to thofe that
Cleave to hlnjj and in denying themfelves, Confide
in him.
And to fum up all ^ If to ufe all thefe things,
and many more that might be inflanced, be to
vodk in the flrait way that leads to Life^ be to tahe
ftp the Crofs of Chrift^ be to die with him to the Lufts
and periling Vanities of this World^ and tO arife with
him in ncwnefs of Life^ and fit down with him in the
heavenly places ^ Then our Adverfaries may be ac-
counted fuch ; and they need not fear they are in the
Broad Way^ that leads to de[iruction\ and we are great-
ly miflakcn, ihat have laid allde all thefe things for
Chrift's fake, to the crucifying of our own Lulls,
and to the procuring to our fekes Shame, Re-
proach, Hatred and Ill-will from the Men of this
World : Not as if by fo doing we judged to merit
Heaven ^ but as knowing, they are contrary to the
Will of Him, who redeems his Children from the
Love of this World, and its Lulls, and leads them
in tlie ways of Truth and HoUnefs^ in which they
rake delight to walk.
The
5?:
The CONCLUSION.
IF in God'^s Feafy Candid Reader, thou ap-
pljefi thy Jelf to confider this Syjlem of Re-
Ugiorty here delivered^ with its Confijlency and
Harmony^ 04 well in it felf^ a^s with the Scrip-
tures of Truths I doubt ^ not but thou wilt fay
tvith me^ and many more^ That this is the Spi-
ritual Day of ChriJPs Apfearance^ wherein he is
again Revealing the Antient Paths of Truth and
Right eoufnefs. For thou may'^fi ohferve here the
Chriftian Religion, in all its parts^ truly Efla-
hli/hed and Vindicated, as it is a Livings Inward^
Spiritual^ Pure and Subjlantial Thing ; and not a
meer Form^ Shew, Shadow, Amotion and Opinion^
as too many have hitherto held it, whofe Fruits
declare, they wanted that, which they bear the
Name of : And yet many of thofe are fo in love
with their empty Forms and Si)adows, that they
ceafe not to ^calumniate us for commending and
calling them to the Suhflance ; as if we therefore
denied or negleBed the true Form and outward
Part of Chrtfiianity, which indeed is (as God the
Searcher of Hearts knows) a very great Slander,
Thu^Sy becaufe we have defired People earneftly tQ
feel after God near and in then)felves, telling
them. That their Notions of God, as he is beyond
the Clouds, will little avail them, if they do not
feel him near : Hence they have fought malic ioujly
to infer, that we deny any God, except that which rs
within us. Becaufe we tell People, That it is the
Light and the Law within, and not the Letter
without, that can truly tell them their Condition,
And lead them out of all Evil : Hence they fay, we
vilifie
%t^t concliillon* 573
"vHife the Scriptures^ and Jet up our own Imagina^
tions above them. Becaufe we tell them^ That it
is not tlmr t diking or believing ofChriJl'^s outward
Life^Sufferings^DeAth and Refurre^ion^ no more
than the Jews crying^ The Temple of the Lord,
the Temple of the Lord, that will ferve their
turn^ or ju fit fie them in the fight of God \ hut that
they mujl know Chrift in them, whom they hav9
crucified^ to be raifedy and to jufiifie them and re*
deem them from their Iniquities : Hence they fay^
We deny the Life^ Death and Sufferings of Chrifi^
Jufif feat ion by his Bloody and Remijjion of Sins
through him, Becaufe we tell them^ while they are
talking and determining about the Refurreftion,
that they have more need to know the Juft One,
whom they have flain^ raifed in themfelves, and
to be jure they are partakers of the fir ft Refur-
reftion ; and that if this be^ they will be the mors
capable to judge of the fecond : Hence they fay^
That we deny the Re fur region of the Body, Be-
caufe^ when we hear them talk foolijhly of Heaven
and He 11^ and the I aft Judgment j we exhort them
to come out of that Hellijb Condition they are in^
and come down to the Judgment of Chrift in their
own Hearts, and believe in the Light ^ and follow
ity that fo they may come to fit tn the heavenly
places^ that are in Chrift Jefus : Hence they mali-
cioufty fay^ That we deny any Heaven or Helly but
that which is within w, and that we deny any gene*
ral Judgment : Which Slanders, the Lord knowsy
are foully caft upon us, whom God hath raijed for
this end, and gathered tis, that by us he might con-
found the Wijdom of the Wtfe^ and bring to nought
the Vnderftanding of the Prudent ; and might, in
and
574 C&e Conclufion.
and by hu own Spirit and Power in a dejpifed Peo-
ple j (that no tle(h might glory in his pre fence) full
dovm that dead, dark^ corrupt Image^ and meet
Shadow and Shell of Chrifiianity, wherewith Ant i^
chriji hath deceived the Nations : For which end
he hath called us to he a FirJl^Fruits of thofe that
Jerve him^ and worfhif him no more in the Old--
nefs of the Letter^ hut in the Newnefs of the
Spirit, And tho^ we he few in number^ in re»
fpeci of others ; and weak^ as to outward flrength^
which we alfo altogether reject ; andfoolijhj if com*
pared with the wife ones of this World: Tet as
God hath proffered us, notwithfianding much Op'
pofttion, fo will he yet do ; that neither the Art^
Wifdom, nor Violence of Men or Devils ^ jhall he
able to quench that little Spark that hath ap->
peared ; but it /hall grow, to the confuming
of whatfoever fjjall Jland up to oppofe it. The
Mouth of the Lord hath fpoken it I Tea^ He
that hath arifen in a fmall Remnant, jhall arife
and go on by the fame Arm of Power in his Spi-
ritual Manifefiation, until he hath conquered all
his Enemies, until all the IQngdoms of the Earth
become the Kjngdom of Chriji Jefus.
Unto him that hath begun this Work, not among
the Rich or Great Ones, but among the Poor
and Small, and hatb Revealed it not to the Wife
and Learned, but unto the Poor, unto Babes and
Sucklings h even to Him, the Only-Wife and
Omnipotent GOD, be Honour, Glory, Thankf-
giving and Renown, from henceforth and for
ever. Amen. HallelH-JAU^
A
.#.
A Table of the Authors cited in this Book.
ALanus 443
Amandus Polanus 238
Ambrqpus Ausbertu$ 555
Amhrofiwi MeiioUnenfis 127,503
555,559
Ameftwi 25^,487
Anfelmta Bilhop o{ Canterbury 555
Antioclm ^55
ApoUinarm 139
Atkanaftus 22,502,549,555>559
Auj^uftmis Ba^erus 386
Au^ufiinus 21,^0,82,96,149,
I93,i94,223>256,262,443,446,
«555»553 .
Author devocat. 6 enuum .126
B
£i«j// tfie Great
Beda
BeUarmin
Bernard
Bertius
BezA
Borhaus
Buchxnan
Bucerus
SuUinger
549>555
S55
2o5,$oi
22,381,395
236
113,220,496
221,227
195
221
220
Calvin 44,^,4<^,7S>1U>223,
23<^,323.35o^4?3,45i>354,355>
472»484.505,s22
CaroloHadim $0$
CdufAbonui 525
Ca^odorus 55^
Cafielih $05
Catechifm of VVeftminfter 242
Chamierus 220
Chemnitius 223
Chrif9ianuf DrutJmarus 555
Chromatius 5553559
Chryfofiom 126489,543,555,559
Cicero 191
Claudius Aibsrtm huncanui 2 28
Clemens Akxandrinut 21,1 72/
^ ,- , i75,i93,555»5<55
Conference of Oldenburgh EI. D.
240
Confeffxon of Ausburgh 2 59,265
Confe/ton of the French Churches
69
Conjefton of Faith of the Churches
of Holland 69
Confefpon of the Divines at We<%
minfter 70>7J,20£
Council of Afzanfick 262
Council of Carthage 70
Council of Florence 5^
Council of Lacxiicca 70
Council 0/ Trent 1 07,2 J 8,5 r 5
OP^^'* 50j.555.55*
CjriUus Alexin Jrinus 22,159
164,165,166,555,559
D
DaUaus 484.
Viodorus Sicuhis 553
EpiBetus
Epiphanins
Erafmui
Epius
Eufebius
Eutyches
Eutbymiuf
'7
81,551
52^.555>559
22S
5<5
139
5551559
For^W 222,22}
Francifcus lambertus 304,33*
Frcdericus Sylvius 563,5^7
G
Gelaftus 262
Gentiktus 23!
Gerardus y^us 167,240,26^
Godeau 527
Gregory the Great 22
Greg^oriui Naz'tunzenus 55$
Gregoriui Nyjfenus iUd
H
^rf;wa ibid
A Tabic of the Authors,
hierom 21,80,81,85,261,503,,
Uildebrafii <oo
Bimthtts 228
JJiftory of the Council of Trent 505
Jiifion ^/ ^^^ Reformation of France !
521,522
Uofius 503
HugoGrotius $47>548,')55
parties C or et 236
^smts Horoel 5^*^
Johannes Damdfcenus 555
'Johannes ferut 559
Johannes Floraccnjis 445,444
5Fo/'« i/«f 94
Johannes Mofefius 547
JJtdorus Bifpaknfis 5 s $
Jpdorus Pelufiotit ibid.
JuinnMmyr I73>i92,i9?»'55')>i
558,561,565 ;
*-• I
La^antius 191,192'
Z«f ^y Ojtander 128,312
Ludovicus Ftves 5 «; 9,5 67 ;
X«rkr 22,128,197,1987200, i
284,504,505*526 J
Papirius Majfon
Parous
Pafcbafius J{atbertus
PaulHs Kiccius
Philo fudaus
Pithxus
Phocylides
Pijcafor
Platina
Plato
Plotinus
Polybius
Po'ycarpm
Proffer
Pythaj^oras
Quintilianus
i^uintut Curtius
Keinerius
J^ichard Baxter
R
444
113,217
555
439,466
554,561
441
192
ti'i
294
I9i>555
192
547
5<5^555
125,126
553
554
553
513
228,23s
M
Martianus
503
Martyr
113
MeUntthon
23,221,265
Mufculus
Z36
N
NickoJaus ^rnoldus of Franequcr
283,505,307,330>34<5,347»349>
4313445
O
OEcumenius 5^5
Origen 24,314,555,558,567
Otbo Brufiffeldtus 555
Seneca 191
Smithy Do^or In Cambridge 25
Stobaus 555
Sulpit ius Sever us 565
Synod Arelater,fan 126^1 2y
Synod of Dorc 69,112
T
rermi7i^», 21,504,555,558,561,563
Theophylafius 555
Thomas jiquinas 50
Thyfius 219
V
n^or Antiochemis 167
Fincentius Lyrinenfts 56$
W
WaJdenfes 555
ir/V^/e/ ibid.
Zanchius
Zvfin^im^
113,219,225,238
107,113,228
Pafiages
Pajfages of Scripture occurring in this Book.
Genelis.
Chap. vcrf Pag.
xxiii
17
2+
7
22,24
3
5
9
Exodus.
7
Leviticus.
xix 2,3,6
Numbers.
xiv
25,29
iB
Deuteronomy.
96
97
116
255
97
255
459
218
154
547
53
154
IV
vi
X
2
13
94
12,13,20 ibid.
S.y 45>3»494
I Samuel.
ii 30 523
X 12 357
I Kings.
viii 46 257
yix 18 i-j^
I Chronicles.
\Ix II 521
Ezra.
J-' 4 3^5
Nehemiah.
;>: '20,50 33
Either.
job.
"... '3 385
vuJ 13 240
ix 20 i>i8
xdv 13 J §9
XXVI! «; ^jy
XXV lii 2S : T 7
Chap.
Vcrf.
Pag.
XXXll 21,22 525,559
xxxvii 22 521
xxxviii -2 314
Pfalms.
\\v
XV ii
xxi
xxr
xxvji
xxix
Xxxvii
Ii
h'ii
liv
Ixiii
Ixxxvi
xcvi
ex
cwiii
cxix_
cxxxix
Proverbs.
i 2o,&c. 192
_ 24,25,25 157,253
9,34 ^92
29 409
15 218,250
P 374,433
^2 351
4 369
17 383
9 398
5*4
3
99
14
123
5
521
3
^i
14
ibid.
4
521
7,9,34
351
11,12
33
2
99
1,8
433
521,542
15
154
5
521
3
492
4
549
22
179
II
258
7
33
Vlll
XV
xvii
xviii
XX
xxl
xxvii
xxviii
XXX
Canticles.
3
Ifaiah.
15,17
4t
10
433
409
382
521
111
V
viii
X
xiii
XV iv
xx\i
2,4
23
20
20
i S
'4
3
10
534
155
2r8
354
521
354
52\
Iv
Ivi
II :<
\\U
Ixv
VII
y.
xiv
Chap. Verf. Pag.
^l 31 ibid,
xlii 23 ibid,
xlv 23 551
X I viii ^6 33
xlix 6 184
4 171
" 331,343
2 209,244
21 49
«^ 235
\6 550
. 25 5<$r
I XVI 3 ^09
Jeremiah.
!!. »3 4^
111 II 218
^4 274
4 . 429°
3 -5=3
I a 4C9
14,15 341
'^v.. 15 154
xvn 9 98
xviii 9,10 157
xxiii S 20$
ar 341
3o,3i,&c. 342
32 343
15 341
38,39,4« 551
Lamentations.
"i 25 35r
Ezekiel.
xjV I 385
XVI 6 Q.Q\
xviii 20 105
3» 108
XX I 385
xxjiii II jo8.j:4,i22
:2toi8 ' 25o
«xiv 2,3,8 345
xx-^v* 25,40 551
Daniel.
Holca.
'{. « 279
xxvii
aXXI
A Table of the Scriptures.
Chap
i'l
111
Amos.
Chap
VerH
.f?§
. Chap
Verf.
p. Vcrf.
Pag
143
341
8,9,10
22
37
ibid.
545
157
xxi
xxii
3^
19
Micah.
5,n
^ xxiv
27
42
148
351,396
167
3^
John.
5
333
13
361
r
I
561
15
132
1,2,3
169
21,23
230
7
Zachariah.
26
158
9
8
Wifclom.
3^1
x'xvi
Is
41
230
459,4^6
361,370
iii
12
3
5
159
52
561
8
Matthew
xxviii
0 "•
43^
i<5,i7
18
18,19
20
8
II
239
415
18
i9
490
424
» ^5
431
Mark
30
^ 33i34 542
38 to 48 557
43 5<^o
48 252
20,25 535,541
12,13 481^
16 100
21 22<?
iii
iv
viii
xii
x'iii
33,34
12
34-
10
ir
285
166
387
158
562
155
179
341,387
iv
V .
vi
34
2
H
23,24
39
^^'^
27,32,&c.
35
29
5
13
1.5
8 27
48(5
33
37o,39<^
35
5^4
429
341
11342
33,35,37
361
45
xiv
xvi
22
38
15
Luke.
459,466
• 396
lis
53
55
5^,57
60
63
14
535
i
6
255
66
16
496
ii
10
118
vii
7
20 341,3871
52
243
48,49
23
51-0
ill
i<4
564
viii
26
27
27
vii
28
263
ix
?i
30
254
viii
10
158
X
I
35,3^
538
il
166
xii
*9
48
285
ix
55
491
3^
166
5555<^
486
40
o'*
158
i
22
27
47
18^19
J32
29
2l8
xiii
3,4,&c.
31*32
^76
xii
12
341,387
H
38 to 4 1
492
48
167
17
<^,9
410
xili
3
210
xiv
(5
1":;
512
1
34,&c.
157
i(^
27
240
xiv
31
55a
17
7
122
xvi
J5
218
20 383,384 1
xvii
10
230
2(5
32,34
^57
20,21
^76
XV
I io6
567
xviii
I
393
5
i 5,26,27
342
xu
41,42
157
18,19
33
15<^
42
137
xvi
8
42
^79
XX
9
156
13
5,^,7
342],
^'^
^79
xrll
3
Pag.
370,393
.39^
459i4<^<^
5<5^
449
27
171
160
449
175
440
148
108,122
210
263
^79
409,423
431
424
460
377i4o8
87
512
44(^,447
447,449
451
79
452
451
452
450
43
450
123
16
123
409
2o2
123
\%
122
467
445
229,252
27
.39
ibid.
123
^6
293
300
123
66
^6,67
Cbap.
~""
A
A Table
of the Scriptures.
Chap.
Verf.
14.
Pag.
123
Chap.
Vcrf.
24
pa?.
22^
Chap. Verf.
14^
\iii
20
ibid.
25
208 !i
V 18
vi 2
435
36
37^,5^1
iv
15
104 1
342
Ads.
V
10
107 1
224
445
124
i
4
^61
12
94,^05
11
19^,215
4,5
416
13
104
17
244,357
25
2':i7
15
94
17
4^8
11
r
3 '^5
18
183
^9
42
4'
43,34 1
328
vi
»,2
261
Vii 19
229,252
i7
2,8cc.
25V53
29,31
537
41
434
3)4
421
u 11, &c.
329
42
4^3
4
409
i5
332
46
474
14
73
iS
jbij.
iii
17
190
15
245
24
552
iv
II
1/9
vii
12,14.
loo
27
26S
vi
'•^
474
^9-,H
2^,8
X 3,4
450
10
43
viii
i,5cc.
^'x 43
16
4^r
vii
48
11^
2
'^ 73
I6ji7
445
$1
26^
3
252
17
452
vili
12
434
9
19
21
452
\6
ibid.
13
210:266
xi 4
530
21
405
U
19,67
I7,2»,2I
47^
ix
4
510
i<5
34,78
22,23
477
18
434
2^,27
396
23.SCC.
46<?.
25
510
30
220
26
459
X
16
512
187
38
2^9
2^,27
4^2
5^
X
8
170
xu
76
47,^8
434.438
B
73
3
397
48
ibid.
14,15,18
170
4
•519
ii
16
417
i3
132
4,5,<^
38
xiii
33
434
xi
274
7
109,132
4^
157,2^3
xii
2
529
8,9,10,13
44
:.v
20
445
^,7,8
76>32l
9,10,11
4t
29
479
^9
5^2
n
301.302
xvi
15
434
xili
455
27,29
32a
xvii
II
89
xiv
6
4^4
xiii 2
341
xviii
8
-P}
II
551
\W 14,15
398
xix
5
ibid.
17
480
30
390
XX
7
475
23
4^5,487
30,31,39
322,32^
3^
32
351
73
I Corinth
ians.
34
XVI 13
32^
361
x:ci
33,34,35
9
342
328
i
2
14
294
428
II Corinthians.
23,&C.
483
17341,409,428
i 22
270,413
xxvi
18
162
21
124
23
549
xxviii
26
158
ii '
2
143
24
49^
Romans.
3)4'5,i3
34^389
ii J7
^i^
i
9
II
549
3,4^5
389
iii 6
281
435
5
429
iv lo,U
^^
\6
i<7
8
15a
V 11
280
J 7,28
j8
137
2($3
9,10,12,14
5>,io
29
43
4
1^,17
542
175
ii
.. 9
,10,11,15
29
155
18?
9?
231
1^^
12
13
H
4tcp
U4
390
100
430
18,19,21
\i 14
14,I5>1^
I'? 2
212,215
203
245,451
214
yl Table
of the Scriptures.
chap
VerP.
Pag.
Chap.
. Veri;
Pag. , Chap.
Verf.
Pag.
i6
143
23 132,167 1
ii
II
182,300
U,'-7ii8
291
24
206
14
205.247
X
4
560
27,28
225
lii
5
23^
xi
lO
549
28
118
7
219
xiii
^
298
ii
<5,id,2o 4Sc
>,48i
^
ro
48^
5 77, 1 8
1,225
252
8
12
512
409
Hebrews
>*
Galatians.
15
19
375
291
ii
3
9
521
121
i,&«.
232
iii
478
iii
14
2d<J
16
29
2
542
iv
12,13
170
20
549
15
407
V
4
305,341-
n
8
235
iv
2
3^1
vi
16
551
20 234,254.
X2
250
vii
16
213
ill
'■27
409
235
225
ITlieflalonians. 1
viii
10,11
50
iv
Iv?
5
r-6
ix
9
10
253
482
V
vi
12,20
2+
6
49-^
5^1
329
ii
iii
12
5
6
12,13
17
239
250
162
361
324
393
X
xi
24
6
384
37
210
14
Ephefians.
124
xii
7
14
I<5,i7
22,23
7,8
17
James.
3334
225^
137
255.
38
324
ii
13
14
4,5,<^
270
413
103
255
19,20
21
23
27
327
506
250
550
xiii
5
224
II Thcflalonians.
ill
iv
8
9
300
204
27
319
i
ii
5,8
11,12
I Timothy.
239
2^3
i
ii^
21
25
27
24
\66
369
124
225,
5 37,409
i
19
2<^5
iii
9,10
2$^
7,ii,i<5
301
li
i,3,4,<5
120
iv
I
5^1
II 249>3i9
^ 3
114
V
6
19^
23
355
8,9,10
535
12
542,543
23,24
22(5
11,12
328
14
445,475^
24
254
iii
2
303
I Peter
^
3^
413
2,3,4,5><5
341
i
5
14
17
23
5
21
166
V
8
1^2
15
290
512
537
x-jS
306
142
213
204
535
vi
II
25,2<5,27
12
512
2,14^
249
■ 560
V
vi
i^
17 -
5,^,&c.
7,%9.^o
8
329
324
341
334
342
ii
Philippians
397
20
II Timothy
313
iii
22,24
3.4
i
6
2<6
iii
2
341
18
204
8
549
I?,!^,!?*
83
2G
154
21
IC7
17
250
21
409
ii
^3
235
iv
5
3^1
iv
7
3^1,370
lii
10
205
^ 7
270
10,11
302,341
14
262
Titus.
V
•}
324
^5
5o'3
i,^c
303
341
11 Pete
r.
Coloflians.
7,8>9
1
4v
2o6fi^4.
13
!<2
i;>,ii
34?
lo
77,260
15,16
'-.'■
i5 ■
i4$
i:,t:j
84
Chap.
^ T
s?/?/^ I
?f r/7f Chief Things.
chap. Vcri:
Pag.
Chap
Verf.
Pag.
Chap
Vcrl.
ra-.
i<5
H r,2,3
521
341
iii
I
2 to 10
124
252
Jude.
3
315
4
259
16
342
^31H,15
343-
5>8
247
20,25
397,5'^i
20
124
3i9
244
Revelation.
ill 9
122
7,20
226
ii
9
2yO
15
155
iv
4i$
124
20
49^
I John
9
121
iii
12
25:,2j5»
i I
308
161
10
2C4
16
287
7
13
. ^3,7S
20
2p,4<^3
8
2^6
V
3
^54
xiv
I fo5
255
ii 1,2
123
252
6
^J9
xix
10
.531
2 tod
14
3?^
xxii
9
ibid.
15
124
19
124
14
229
27
52
18
93
A Table of the Chief Things,
ABrahums Faith, 54.
Aixm, See Mj«, aTm, I(edemp'
tion ; what Happinefs he loft by
the Fall, 96. what Death he died,
97. He retained in his nature no
Will or Light, capable of it felf to
manifeft Spiritual Things, 97. Whe-
ther there be any Reliques of the
Heavenly Image left ia them, 10 1,
144.
jikxandcr Skein* s Queries, pro-
pofcd to the Preachers, 401,402.
Jnabapifts of Great Britain, 57,
373-
Anibaptifts o^Munfter, how their
mifchicvous Aftings nothing touch
the j^j^^rj, 5 4 to 58.
Anicetus, t^O.
Anyintin^ ; The Anointing teach-
eth all things; it is, and abideth for
ever, a common Priviledge, and
fure Rule to all Saints, 52,<^3.
Antichrift is exalted, when th^e
Seed of God is prefifed, i45» ^'^'^
work, 3^8*31 9*320,325, 3 26.
AntinomUnSy their Opinion con-
cerning juftjfication, 209.
'A^ldxfiC^ 263,31$.
Apoftle., who he is, their number
was not limited; and whether any
may be now a-days fo called, 320,
321,322,323.
Appearances ; fee Faith.
Arrians ; they firlt brought in the
Do£lrine of Perfecution, upon the ac-
count of Religion, 502.
Arriust by what lie fell into Error,
3I4,3'5-
Ar mini Mi', ^Qt l(emonjf rants .
AJfsmbling^s are needful, and what
fort, 347,348,&c. fctWorfhip', they
are not to be forfakcn, 364.
j^ftrologery 64.
Aurelia\ there ten Canonickj were
burnt, and why, 443, 444.
B
Baptijm is one, its definition, 409,
412 to 419. It is the Baptifm of
Chrift, and of the Spirit; not of
Water, 419 to 423. The Baptifm
of Water, which was ^tthn^ Bap-
tifm, was a Figure of this Baptifro,
and is not to be continaed,423t0445.
Eiptifm with Water doth not
cleanfe the Heart, 4i3,42<;. nor is
it a Badge of Chrii^ianity, as was;
P t> 3 Cir-
A Table of the Chief Things.
Cii-cumcifion to the Jews, 428,
442. That Tiul was not Pent to Bap-
tize, is exprain'd, 42S to 45 1. Con-
terning what Baf.ijm Chrift fpeaks,
mt. 28. 20. it is explained, 432
How the Apoftles baptized with
Water, is explained, 45'; to 439.
To Baptize, fignifiesto P/;/»^e; and
how SprhkUng was brought in, 439,
440. Thofe of old, that iifed VVaccr-
Baptifm, were Plunged ; and they
that were only Sprinkled, vvere not
admitted to sn EccUiiaitickFun^li.
0:1, and why, 440- Againfttheufe
of vVater-Baptifm many heretofore
have tefti^ed, 443-
Infant' Ba^'t if m is a meer Humane
Tradition, 409,444.
BilJe 5 The laft Tranflations al-
ways find fault with the firft, 80
Birth ; The Spiritual Birth, 66,
Holy Birth, 368, B^^P' fee ^^nftifca-
tion.
Bi/fjop of Kprne^ Concerning his
Primacy, $6. How he abufed his
Authority, and by what he depofed
?rinres, and ablblveth the People
from the ^ 'ath of Fidelity, «5oo,504.
Blood; To abft;3in from Blood,
and things ftrangled, 479? 48 1. It
hath be<:n (bed, 456.
Blood of Chill ; fee Communion,
Body ; To bow the Body ; fee
Head.
Books Canonial and Apocryphal)
fee CUnon. Scripture*
BofiAventurey 551.
Bov) \ To bow the Knee ; fee un-
cover the HeAi*
Brt^ad ; f he breaking of Bread
among the J< ws, was no fingular
thing, 466, *47i. It is now other
ways performed, than ic was by
Chrift, 470. VVhdtb t unleavened
or leavened Bread is to be ufed;
alfo it is hotly difputed about the
manner [of taking it, and to whom
it is to be given, 471, 472. fee
Communion,
C
Calvinifis, fee Protefiantt', they
deny Confab ft antiatlon^ 56. The'/
maintain Abfolute Reprobation, <,6.
They think, Grace is a certain Ir-
reiiftible Power ; and what fort of
a Saviour they would have, 177,
178. Of the Fleih and Blood of
Cnrift, 45 1,454.455. They ufe lea-
vened Bread in the Supper, 471.
Canon ; Whether the Scripture be
a filled up Canon, 92- Whether it
can be proved by Scripture, that
any Book is Canonical, 92,93,
CafteUio baniflied, 505,
Ceremonies ', fee Superfiition. *
Chrifl ; fee Communion, Juftificd»
tion, Kedemption, Word : He fbeweth
himfelf daily, revealing the Know-
ledge of the Father, 22. Without
his School there is nothing learned,
but bufie talking, 23. He is the E-
ternal Word, 76* No Creature hath
aceefs to God, but by him, 26,27,28.
He is the Way, the Truth, and the
Life, 28. He is the Mediator be-
tween God and Man, 27, 203. He
is God, and in time he was made
partaker of Man's Nature, 27. Ye-
fterday, to day the fame, and for
ever, 38. The Fathers believed in
him, and how, ibid. His Sheep hear
his Voice, and contemn the Voice
ofa Stranger, 70,301,304. It is the
fruit of his Afcenlion to fend Pa-
ftors, 84. He dwelleth in the Saints,
and how, 1 38,1 39. His coming was
neceflary, 141. By his Sacrifice we
have Remiffion of Sins, 141, 18,3,
184? 203. Whether he be, and how
he is in all Men, is explained, 142.
Being formed within, he is the for-
mal Caufe of Juftification, 196,224.
By his Life, Death, &c, he hath
opened a way for Reconciliation,
226,
A Table of the Chief Things.
226, 227, 228. His Obedience,
Righteoulhefs, Death and Suffer-
ings are ours, and ic is explained ;
that Paul faid, Be filled up that which
jf^ behind of the y^fiitlionsofChrifi
in hU Flefhy 206, Hovv wc are par-
takers of his SufTerinj:, 252, 253,
2 $4. For what end he was mani-
fefted, 24.71248. He delivers his
own by Suffering, 24S. Concerning
his outward and fpiritual Body, 44S,
449. Concerning his outward and
inward Coming, 47?,.
Chrifiian ; How he is a Chriftian,
and when he ceafeih fo to be, 19,
25,42,4a to 4?^, 254, 285, 287, 288,
2895 300, 501. The Foundation of
his Faith, 64. His Priviledge, 66.
When Men are made Chriftians by
Birth, and not by coming together,
276, 277. They have borrowed
many things from Jews and Gen-
tiles, 41 r,4i2. They recoil by lit-
tle and little, from their firft Puri-
ty, 476,568. The Primitive Chri-
ftians for fomc Ages faid, iVe are
Chrifiians, vjf Swear not^c,'^-^. And,
We are the Soldiers of Chrij}, it i4 not
Uwfulfor ui to Fij^kty 5(?«;,
Chriflixnity is made as an Art, 25.
It is not Chriftianity without the
Spirit, 40 to 44,6^,70. It would
be turned into Scepticijnit 311.
, It is placed chiefly in the renew-
lag of the Heart, 279. Where-
in it confifts not, 363. What is, and
is not the Mark thereof, 428,429»
442. Why it is odious to jews,
Turks and Heathens, 4<^4. What
would contribute to its CommenJa-
ticn, <ii^»
Churchy Witliout which there is
no.^aivation ; what (he is; concern-
ing her Members, Vifibility, Profcf-
fion, Degeneration, Succedion, 272
to 298. Whatfoever is done in the
Church, without the inftinct of the
Holy Spirit, is vain and impious,
304. The fame may be faid of her,as
was in the Schools of Thefeus*s Boat,
326. [n her Correftions ought to
be exercifed, and againft whom,48S
489. She is more corrupted by the
accefliom of Hypocrites, 498 The
Contentions of the Greek and Latin
Churches, alx)Ut Unleavened or Lea-
vened Bread in the Supper, 471.
The Lukewarmnels of the Church
of Laodicea^ 2S7. There are intro-
duced into the igmin-ChMvdh no lefs
Superfticions and Ceremonies, than
among Heathens and Jews, 277.
Circumcijfon, a Seal of the Old
Covenant, 459.
Ckrgy, 320, 322, 325, 3365 337,
472.
Chaths ; ^ That it is not lawful for
Chnftians to ufe things fuperfluous
in Cloaths, 532 to 536, 569.
Comforter', For what end he was
fent, 22, 23.
Commifton ? The Commiflion of
the Difciples of Chrift, before the
Work was finifhed, was more Legal
than Evangelical, 306.
Communion j The Communion of
the Body an*d Blood of Chrift is a
Spiritual and Inward thing, 445.
That Body, that Blood is a Spiritual
thing*, and that ir is that heavealy
Seed, whereby Life and Salvatioa
was of old, and is now, communi-
cated, 446,447. How any becomes
partaker thereof, 451 to 453. It is
not tied to the Ceremony of break-
ing Bread, and drinking Wine.which
Chrift ufed with his Difciples ; this
was only a Figure, 446, 45 j to 465.
Whether that Ceremony be a necel-
fary part of the New Covenant ; and
whether it is to be continued, 465 to
485. Spiritual Communion with
God, through Chrift, is obtained,
P p 4 Com-
A TMc vf the Chief Things.
Communtt) of Goods is not brought
in by the Qu^tiers, 4SS,^; 16,5 17.
Complements) fee ThJes*
Conj'cience', fee lA^giftrite : Jts
definition, what it is ; it is diftin-
^i filed from the Sdrjing Ligbu I44
to i4S,4.S7. The good Confcience,
zr^di thi Hypocritical, 266. He that
aeletl) contrary to his Confcience,
finneth; and concerning an erring
Confcience, 487- What things ap-
pertain to Confcience, 488. What
fort of Liberty of Conlcience is de-
fended, ibii. It is the Throne of
God, 489. It is free from the Pow-
er of all Men, 505.
Converjion ; What is Man*s there-
in, is rather a PafTion, than an Afti-
on, 149 Aii^ufiines faying, ibid.
This is cleared by two EXjampies,
I49»1S0- ' , ^
Correflion; howandagainft whom
it ought to be exercifed, 4^ 8,489-
Covenant ; The diflference betwixt
the New and Old Coven ant- Wor-
(hip, 50. 346, 347.375 <:<^ 378,425
to 427. See; alfo lawy Gofpel,
Crofs ; the Sign of the CroIs,442.
D
Duncii}^' fee Plays,
I>dj's ; Whether any be holy, and
concerning the Day, commonly cal-
led the, The lord's Day, 349,464.
Deacon^ 474.
Veatb'y S^K Adam, Redemption', it
cntred into the World by fin, 105,
106. In the Saints it is rather a
pafling from Death to Life, 107.
Devil', He cares not at all how
muchGod be acknowledged with the
Mouth, provided he be worftjipped
in the Heart, 24,25,180. He can
form an outward Sound of words,
35. He haunts among the Wicked,
248. How he came to be a Minlfter
of theGofpel, 316 to 318. Wlicn
^e can work nothing, 370,371, He
keeps Men in outward Signs, Sha-
dows and Forms, while they ncg-
left the hubftance, 456, 457,
DifputevThe Difpute of the Shoe-
maker with a certain Profeflbr, 210,
311. Of an Heathen Philofopher
svith a Bifhop in the Council of
Nices and of the Unlettered Clown,
312.
Divinity; School-Divinity, 299,
How pernicious it is, 313 to 3 17.
Dreams ; lee Faith^ Miracles.
E
Ear : There is a Spiritual, and a
Bodily Ear, 23,36. ■
Eaf^er is celebrate other ways in
the Latin Church, than in the
Eaftern, 5 ^ . The Celebration of it
is grounded upon Tradition, ibid.
Elders, 33 324.
Ek^or of Saxony J the fcandal
given by him, 403.
Eminency: Your Emiuency; fee
Titles.
Enoch walked with God, 255.
Epi/^k ; fee ^ames, fokn^ Peter.
Efauy 358.
Eibicks^ or Rooks of Moral Phi-
lofophy, are not needful to Chri-
ftians, 3 1 2.
Evangelifi ; Who he is, and whe-
ther any now a-days may be to
called, ,323..
. ExceUencj/ : Your Excellency 5 ff e
Titles. "
Exorcifmt 443.
F
Faith: Its defmitlon, and what
its Obje£l is, 33 to 57. How far,
and how Appearances, outward
Voices and Dreams, were the 01>
jeOs of the Saints Faith, 35* That
Faith is one, and ttat the Objeft of
Faith is one> 37. Its foundation, 64.
fee KevelatioTiy Scripture. ■:
Earellnst 472.
Father,^
A Table of the Chief Things.
Father', fee Knowledge, I(^vela-
tioriy 33. '
Fathers y ( fo called ) they did not
agree about fome Books of the Scrip-
ture, 70,8 1 ■ They affirm, that there
are whole Verfes taken out of Marl^
and Luke, 81. Concerning the Sep-
ri^i^fwr Interpretation, arid the He-
brew Copy, 81. They preached
Univerfal Redemption for the firft
Four Centuries, 1 2 «5.They frequent-
ly ufed the word Q Merit ]' in their
Do£lrine, 237,239. Concerning the
poffibility of not tinning, 261, 262.
The poflibility of falling fromGrace,
265. Many of them" did not only
contradid one another, but them-
fclves alio, 915. Concerning Bap-
tifm, and the fign of the Grbfs, 442.
Concerning an Oath, 544.
Feet ; Concerning the Wafliing of
one anothtrs Feet, -46710 47b.
Franeqiier, 531. '
Freely. The Gofpel ought to be
preached freely, 330,331;
G
Games, Cce Sports'.
Gifted Brethren, 297.
GOD; How he hath always ma-
nifefted himfelf, 18. Unlefshe fpeak
within, the Preacher makes a ruft-
!ingtonopurpofe,22,23. None can
know him aright, unlefs he receive
it of the Holy Ghoft, ihid. God is
to be fought within, 23. He is
known by Senfation, and not by
meer Speculation and Syllogiftick
Demonftrations,25 . He is the Foun-
tain,- Root and Beginning of all good
Works, and he hath made all things
by hiis Eternal Word,27. God fpcak-
ing, is the Obje£l of Faith, 3 4. A-
mong all, he hath his own Chofen
Ones, 20. He delights not in the
Death of the Wicked ; fee Redemp-
tion : He hath manifcfted his Love
in fending his Son, 203, 226, 227.
See "i^udifcation : He rewards the
good Works of his Children, 238,
239. Whether it be poffible to keep
his Commandments, 242, 243. He
is the Lord, and the Only judge of
the Corifcience, 486, 4B9. He will
have a free exerciTe, 497.
Gofpel ; fee l(edemption : The
Truths of it are, as Lies in the
Mouths of profane and carnal Men,
30, 4')? 4<^- The Nature of it is
explained, 49? '>o. It is diftinguifli-
ed from the Law, and is more
excellent than it, 50, 73. fee Cove^
venmty Law. Whether any ought
to Preach it in this or that place,
is not found in Scripture, 297,
298. Its Works are dilitinguiihed
from the Works of the Law, 231.
How it is to be propagated, and of
its Propagation, 450. The Worfliip
of it is inward, 427. It is an inward
Power, 167^168.
Grace \ The Grace of God can
be loft through difdbedience, 263,
^c. Saving Grace (fee JR^demption)
which is required in the calling and
qualifying of a Minifter ; fee Wni-
fter ; In fome it worketh in a fpe-
cial and prevalent manner, that they
neceflarily obtain Salvation, 156,
151. Your Grace; {qq Titles
H
Hat Ehen Yoli^dan, 193.
Hands'y Laying on of Hands, tipg,
4S0.
Head ; Of uncovering the Head
in Salutations, 512,515^^29 to 53a,
563,569. ■ ■!; , . '
Heart'y The Heart is deceitful and
wicked, 77> 97798-
Heathens ; Albeit they were ig-
norant of the Hiftory, yet they were
fenfible of the Lofs by the Fall, 191.
Some Heathens would not fwear,
553. Heathen i fh Ceremon ieq were
brought into the Ciiriftian Religion,
442. Hsnry^
A Table of the Chief Things.
BenryW. King off r^^cf, 500.
Hififtci^ whence they proceeded,
Hhh i lee Pr/V/?.
H\}ory of Chrift ; fee QiiiLksrs-,
J^iJempion.
Uolj of Hoiks, Th(> High Priefl-
entrcd Into it once a Year, 32- Rut
DOW all of us, at all times, have ac-
cefs unto God, 51.
Hdinefs, Your Holinefs; ^ctThks.
Honour ; fee Titles.
B)pcrite, 493'497»49^«
I
^mss the Apo^^le? there were
of old divers Opinions concerning
his Fpiftle, 70.
lioldtry^ J4533^4« Whence it pro-
ceeded, 410.
^''fiini : fee PUys^ Games,
^sfuits ; fee Sjfi? JgnmM,
^i'fus, fee C/6r(/? ; What it is to
he faved, and to be aiTembled in his
Name, 184,20 1,3 5; 4.
^ervs'. Among them there miy
be Members of the Church, 273,
274- Their Error concerning the
outward Succeffion of y^braham, 28*5 .
Their Worlhip is outward, 427.
JU iter ate', kt Mchanic^s.
Indulgences y 199, ..
Infants', fee Sin,
Iniquities ; Spiritual Iniquities, or
VVickednels, 362.
■ Jnifui/itiony 499.
Infpiration ; Where that doth not
teach, words without do make a
roife tonopurpofe^ 21,22.
^ckn the Ap')ftltf, concerning hi«:
Second and Third Epiftles, and thf
Revelation, there were lometim^
divers Opinions, 70.
^ohn the Kaptift did not Miracles
. ^obn Hus is faid to have pro-
pli«iied, 94.
^ohn I^ox, in what refpeit he
was called the Apoftie of SeotUndy
324.
fitiits fell from his Apoftlefliipj
287. Who was his Vicar, 304. His
Miniftry was not purely Evangelical,
2,c6. He was called immediately of
Chrift ; and who are inferiour to
him, and plead for him, as Patron
of their Miniftry, ^07.
f unification', The Dodrine there-
of is and hath been greatly vitiated
among the Fapfts, and wherein they
place it, 197,199. 20o,22<5» Luther
and the Proteftantiy with good rca-
fon, oppofed this Doftrine, tho* ma-
ny of them ran foon into another
extream, and wherein they place it,
and that they agree in one, 200,
201,207. It comes from the Love of
God, 203,226. To JM/?i^e, Signifies
to make really jnjti not to repute
ji//?, which many Proteftants are
forc'd to acknowledge, 215,216,
219 to 223. The Revelation of
Chrift formed in the Heart, is the
formal caufe of Juftification, not
vvorks (to 1 peak properly ) which
are only an elTe£l, and fo alfo ma-
ny Proteftants have faid, 196, 199
to 202,215 to 237. We are juftified
in Works, and how, 196,206,207,
20S, 229 to 237. This is fo far froni
;:)eing a Popilh Do£trine, that BeU
larmine^ and others, oppos'd it, 206,
205,237,239.
K
I^^in^dnm or God,'38r, 4^0,490. ^
I^noroledjie', the height of Man's <
Happinefs is placed in the true
Knowledge of God, 3. Error in the
"ntrancc of this Knowledge is dan-
>j;erous, 15. Superftition, Idolatry,
and thence Atheifm, hath proceeded
"rom the' falfe and feigned Opinions
joncerning God, and rhe Knowledge
J of him, 17. Th« uncertain Know- '
ledge
A Table of the Chief Things.
is diftingulfhed
ledge of God is divers ways at-
tained*, but the True and Certairi,
only by the Inward and Immediate
Revelation of the Holy Spirit, 20-
It hath been brought out of ufe,
and by what devices, 24,?«;. There
is no Knowledge of the Father, but
by the Son ; nor of the Son, but by
theSpirit,i8,26,27,2o,^9>3o,5i>32.
The Knowledge of Chriil-, which
is not by the Revelation of his
Spirit in the Heart, is no more the
KnowledgfiofChrifl:,than the prat-
ling of a Parrot, which hath been
taught a few words, may be faid
to be the Voice of a Man, 3 1 .
L
Laicks, 320, 322.
Zaity, 325,3^7.
Lake of Bet; jd.t^ 147.
Law ; The Law
from the Gofpel, 50, 427. The dif-
ference thereof, 50,252,253. fee
Gofpel : Under the Law the People
were not in any doubt, who fhould
be Priefts and Minilters, 281. fee
Minifler of the Law, Worjhip,
LearniTig'i what true Learning is,
307,308.
Lettsr ; the Letter killeth, quick*
neth not, 253.
Light', the innate Light is ex-
plained by CJcerOf 191, 192.
Light of Nature ; the Errors of
the Socinians and Pelagians, who
exalt this Light, are rejected, 95.
Savings, Light ( fee Redemption} is U-
niverfal; it is in all, 132. It is a
Spiritual and Heavenly Principle,
133. It is ^Sub/^ance, not an -^rci-
denty 139, 140. It is Supernatural
and Sufficient, 160, 166. it is the
Gofpel preached in every Creature,
167. It is the Word, nigh in the
Mouth and in the Heart, 170,171.
It is the Ingrafted Word, able to
fave the Soul, 176.
' Angufiine and Buchanan concerning
this Light, I94> 195. It is not any
part of Nature, or Rellques of the
Light, remaining in Adam after the
Fall, 1 44. It is diftinguilhed from,
the Confcience, i4<5. It is not a
common Gift, as the heat of the
Fire, and outward Light of the Sun,
as a certain Preacher faid, 1 82. It
may be rclifted, i?3»iJ7>i47>U8>
2^2,263. Ry this Light or Seed,
Grace and Word of God, he invites
all, and calls them to Salvation, 172,
i73>^74» None of thofe, to whom
the Hiftory of Chrift is preached,
are faved, but by the Inward Ope-
ration of this Light, 175 to 181.
It is fmall in the firft Manifeftation,
but it groweth, 176. It is flighted
bytheCalvinifts, Papifts, Socinians
and Arminians,and why, i^,-]. None
can put it to iilence, 178. There
are and may be ^nvcd^ by the ope-
ration thereof, who are ignorant of
the Hiftory of Chrift, 109, no,
I34> I4'jl42,i73, »8i to 191. Aa
Anfwer to the Objedion, That none
can he faved^ hut in the Name of fe-^
Jm Chrift^ 184, i8«;. .
Literature 5 Humane Literature is
not at all needful. 308, C5'<r.
Liturgy, 35 1, 373-
Logick^, 312.
Lordv there is one Lord, 38,39.
Lovr, of a Love-Feaft, 47 '5,477,
Lutherans^ ( fee Froteftants ) they
affirm Confubftantiation, 56. Of
the Flcfliand Blood of Chrift, 454.
They ufe unleavened Bread in the
Supper, 471.
M
Magifirate'y concerning his Pow-
er in things purely Religious ; and
that he hath no Authority over the
Confcience, 4S6 to 5 1 2. Nor ought
hetopunilh, according tpChurch-
Teftimonies of I Cenfure, 489, 490. Concerning the
prefeiic
A Table of the Chief Things.
prcfem: Magiftrates of the Chriftian
Worloi, 5<^»'5<59- , ,,^.^ _
Mahmct prohibited all Difcourle
and Rcafoii about Religion, 506.
He was an Impoftor, 146.
Msjefiyy Your MajeAy; fee Ti-
tles.
Man, (fee I^ovoled^e ) his li^int
knowcth the tilings of a Man, and
not the things of God, 29. The
carnal Man elteemeth the Go[peI-
Truths as Lyes, go. And in that
State he cannot pleafe God, 42.
The NeTV Man and the Old, 66,
1J9. The natural Man cannot dif-
cem fpiritual things; as to the firft
Mimy he is fallen and degenerate,
66y 94, 95, io3. His Thoughts
of God, and Divine Things, in the
corrupt State, are Evil and Unpro-
fitable, 94,95. Nothing of ^"i^w's
Sin is imputed to him, until by
Evil-doing he commit his own, 97,
105. iB the cornipt State he hath
no Will, or Light, capable of it
felf, to manifeft Spiritual Things,
97 to 103, 202. He cannot, when
he will, procure to himfelfTender-
nefs of Heart, 147. Whatfoever he
doth, while he doth it not by, in,
and through the Vowerof God, he
is not approved of God, 969. How
the inward Man is nourilhed, 448
to 453. How his Underftanding
cannot be forced by Sufferings ; and
how his Underftanding is changed,
497»495-
Mercha>idife', what it is to make
Merchandife with the Scriptures,
^4h 34'5».3$i? 573.403.
Mathematician, ^4.
Mzchanick}, 327. They contrlbu-
Ced much to the Keformation, ibiL
Mefn\ fee purification.
Mctapbyfiu^St 312.
MinijiiT of the Gofpel, it is not
found in Scripture, if any be called,
74>75>298. Teachers are not to go
before ; he teaching of the Spirit,84.
The Popi(h and Proteftant Errors
concerning tl^ Grace of a Minifter.
arer^iefted,9'>,i0 3,io4. They are
given for the Perfe£lion of the
Saints, CS'tr. 249 Concerning their
Call, and wherein it is placed, 271,
280 to 298. Qnalities, 272, 299 to
317. Orders, and Diftinaion of
Laity and Clergy, 320 to 525. Of
feparating Men for the Miniftry,
ibiL Concerning the Suftentatioii
and Maintenance of Minifters, and
their abufe, of the Idlenefs, Riot',
and Cruelty of Minifters, 327 to
34c. What kind of Miniftry and
Minifters the Quakers are for, and
what fort tlieir Adverfaries are for,
3|i tC343.
Minifter oj the Law : there was
no doubtfulnefs concerning them un-
der the Law, 28i,3o«;,3o6. Their
Miniftry was not purely Spiritual,
and while they performed it, they
behoved to be purified from their
outward Pol]uti(Uis, as now thofe
under the Golpel from their inward,
280,231,306.
Miracles ; whether they be need-
ful to thofc, who place their Faith
in Objeaive Revelation, 35; 35,'
296." ' .
Mofes, 19c, 37$, 378,410. 447-
Mmfltr -, fee Anabaftifls^ their
mifchievous AOings, 54,
Mufick., 408.
My ft cry of Iniquity, 320, qSo
3B1.
N
Name of the Lord, 433. To a-
noint in the Name of Lord, 4757.
Ntro, 495,496.
Noah's Faith had neither th^
Scripture, nor the Prophecy oK
thofe going beforfc himj 34. Iti^
faid
A Table of the Chief Things.
laid of him, that he was a perre£t
iWan, 2^5.
Numbtf'y of ufing the Singular
Number to one Perfbn, 526.
O
Odtb ; that it is not lawful to
Swear, .515,542 to «; 56.
Obedience is better than Sacrifice,
75-
Ob]eB of Faith ; fee Fdhh,
Ordhdnce 5 Sealing Ordinance,
412.
0;/; to anoint with Oy 1, 44^,479,
483.
P
Fxpifis ; the Rule of their Faith,
«;5- They are forced ultimately to
recur unto the Immediate and In-
ward Revelations of the Holy Spi-
rit, 65. What difference there is
betwixt the curfed Deeds of thofe
of Munfier, and theirs, 57 to 61.
They have taken away the Second
Commandment in their Catechifm,
80. They make Philofophy the
Hand-msid of Divinity, 85. They
exalt too much the Natural Power,
and what they think of the Saving
Light, 177* Their Dodtrine con-
cerning juftification is greatly vi-
tiated, 1 97. Concerning their Man-
ners and Ceremonies, 276,277,290,
29ij294,29';. Their Literature and
Studies, 308. Of the modern Apo-
ftles and Evangelifts, 323. Whom
they exclude from the Miniftry,
327. They muft be fure of fo much
£ Year before they preach, 330.
They do not labour, 338. The
more Moderate and Sober of them
exclaim againft the exceflive Re-
venues of the Clergy, 353. Their
Worfliip can ealilybeftoppcd, 373.
Albeit they fay, None are faved
without Water- Baptifm, yet they
allow an Exception, 421. Of Bap.
tifm, 442,443- Of the Fkfli and
Blood oTChrift, 454,455. Of an
Oath, 544, .
. P.ir^^'/e 6f the Talents, 158,167;
Of the Vineyard intrufted,i56,i57.
Of the Sower, 1 66,1 70.0f thcTarcs,
492, 493.
Pafcbal Lamb, the cm\ thereof,
459-
Fatrkrchs, 449,459,
Feh^idTiSf^'y, How we differ from
them, 148, 443. lee Lioht of Nature,
Pelaoius denied, that Man gets an
Evil se'ed from Adam, and afcribes
all to the Will and Nature of Men ;
He fa id, that Man could attain un-
to a ftate of not finning, by his
meer Natural Strength, without the
Grace of God, 261, 262^
Perfecutian upon the account of
Religion, 50a to 509. fee Ma^i^
/^rate.
Perfeverancs ; the Grace of God
may be lofl: through diiobedience,
i24i, 263 to 266. Yet fuch a {labi-
lity may in this Life be attained,
from which there .cannot be a total
Apoftafie, 267 to 470.
Peter ; whether he was at I(pme,
56. He was ignorant of Awiotle's
Logick, 85.^ There: were of old
divers Opinions concerning his Se-
cond Epiftle, 70.
Pharifets, 410,464.
Phikfopher; the Heathen Philofc-
pher was brought to the Chriftian
Faith by an illiterate Ruftick, 312.
Philofophy, 299, 312.
Phficis, ibid.
Flays', whether it be lawful to
ufe them, 512, 515, 536 to 542,
570.
PoJycarpta^ the Difciplc of fohfi,
Prdy ; to pray for Reraiflion of
Sins, 260. Concerning the Lord's
Prayer, 364. To pray without the
Spirit, is to oflTcndGod, 369,549.
Coil-
A Table of the Chief Tilings.
Concerning the Prayer of the Will
infilence, 380. ^ceivorjhip.
Pra/er ^ the Prayers of the People
were in the Latin Tongue, 309.
Preacher ^ fee Minilhr.
Preachings what it is termed ; the
Preaching of the Word, 316,3251
347, 34.B. To Preach without the
Spirit, is to offend God, 369. fee
H'orjhip: Ic is a permanent Inftitu-
tion, 430. It is learned as another
Trade, 32$.
PredtflinAted'^ God hath after a
fpecial Manner predeftinated fome
to Salvation ; of whom, if the places
of Scripture, which fome abufc, be
underftood, their Obje(fiions are
eafily folved, 152, i«;3.
Prkji •> under the Law God fpake
immediately to the High-Pricft, 52,
51-
Priefts ; fee Minifier of the LaWj
279,281,284,306,349.
Proftjfion ^ an outward Profeflion
IS neceilary, that any be a Member
of a particular Chriftian Church,
Prophecy, and to Propbefie, what
It fignifies, 321, 322. Of the Li-
berty of Prophcfying, ibid.
Prophets \ fome Prophets did not
Miracles, 296.
Protefi ants', the Rule of their
Faith, 55. They are forced ulti-
mately to recur unto the Immedi-
ate and Inward Revelation of the
Holy Spirit, 65. What difference
betwixt the Execrable Deeds of thofe
of Munfier, and theirs, 57 Co 61.
^hey make Philofophy the hand-
maid of Divinity, 85. They affirm,
^ohn Hm prophefied of the Refor-
mation, that was to be, 94. Whe-
ther they did not throw themfelves
into many Errors, while they were
cxpefling a greater Light, 131.
They oppofcd the Papifts, no; with-
out good caufe, in theDo£lricc of
Juftification ; but they foon ran into
another Extream, 200, 201. They
fay, that the beft Works of the
Saints arc defiled, 207. Whether
there be any difference between
them, and the Papifts, in Superfti-
tions and Manners, and what it is,
278,279,294,295. What they think
of the Call of a Minifter, 2S2 to
288. 294 to 299. It's lamentable,
that they betake them to '^udcvi for
a Patron to their Minifters and Mi-
niftry, 307. Their Zeal and En-
deavours are praifed, 309. Of their
School-Divinity, 313,314. Of the
Apoftles and Evangelifts of this
time, 325. Whom they exclude
from theMiniftry, 32$. That they
Preach to none, until they be firft
fureof fo much a Year, 330. The
more moderate of them exclaim a-
gainfl the Exceffivc Revenues of the
Clergy, 333. Tho' they had forfa-
ken the Bifhop of Home^ yet they
would not part with old Benefices,
337. They will not^ Labour, 338.
Whether they have' made a per-
fe£t Reformation in Worftiip, 34$,
34!^' Their Worfliip can cafily be
flopped, 373. They have given
great fcandal to the Keformationf
403. They deny Water-Baptifm to
beabfolutelyneccffary to Salvation,
421. Of Water-Baptifm, 441 to
443 Of the Flefli and Blood of
Chrirl, 4<2 to 455. They ufenot
Walhing of Feet, 469, How they
did vindicate Liberty of Confcience,
499. Some affirm,that wicked iiings
and Magiftrates ought to be depofed,
yea, killed, 501. How they meet,
when they have not the confent of
the Magiftrate, «^09. Of Oaths and
Swearing, 544>54').
PfnJm^ I Ringing gf Pfalms, 406,
A TMt of the Chief Things.
QHnkers, i.e. Trmhkrsy andwh"^'
fo called, l8i, ?59' They src not
Contemners of the Scriptures, and
what they think of them, 67,7 1,72,
52,83,^*4,85. Nor of Rcalbn, and
what they think of it, 144., 145.
7 hey do not fay, that all other it-
tondary means of Knowledge are \}^
no fervice, 26. They do not com-
pare themfelves to Jefiis Chrift, as
they are faifly accufed, 1 3 8. Nor do
they deny thofe things,that are writ-
ten in the holy Scriptures, concern-
ing Chrift, his Conception^ ^c. 139,
215. Tney wereraifed up of God
to [hew forth the Truth, 131,132,
i79»i94>3i<^»3i7>36o. Their Do-
ftrine of Juftification is not Popifti,
197,206,228,239. They are not a-
gainft Meditation,36S. Their Wor-
fhip cannot be interrupted, 3 72. And
what they have fuffered, 372 to
375. How they vindicate Liberty
of Confcience, «;o7, 508. They do
not perfecute others,5 1 1,5 12. Their
Adverfaries confefs, that they are
found, for the moft part, free from
the Abominations which abound a-
mong others 5 yet they count thofe
things Vices in them,which in them-
felves they extol as notable Vertues,
and make more noife about the
cfcape of one Quaker, than of an
hundred among themlelves, 514,
They deftroy not the mutual Re-
lation, that is betwixt Prince and
People, Mafter and Servant, Father
and Son; nor do they introduce
Community of Goods, 516. Nor
fay, that one Man may not ufethe
Creation more or lefs than another,
R
Kdntm ; The Biafphemy of tlie
Ranters or Libertines, faying, Thar
there is no diftcrence betwixt good
aad evil, 251,
^&fon ; what need we fet up cor-
rupt Reafon, 46. Concerning R«».
Ton, 57, 144, 1 45*
I(^concilmion ; how Reconciliati*
on with God is made, 2oSt0 2i^.
JRecreatiom ; fee Plays,
J^demption is confidered in a two-
fold refpec> : Fbfi, performed by
Ciirift without us; and Secondly^
I wrought in us, 204, 205. It is U-
niverl^i!. God gave his Only Ee-
I gotten Son, "^efui Chrjfi^for a Light,
I that wholbever believeth in him
j may be faved, 109, 160,161. Tlie
I Benefit of his Death is not lefsUni-
verfaljthan the Seed of Sin, 108,109,
There is fcarcc found any Article
of the Chriftian Religion, that is
fo exprelly confirmed in the Holy
Scriptures, 118 to 12^. This Do-
^Irine was preached by the Fathers
C ^0 called ) of the firft fix hundred
; years, and is proved by the Sayings
of fome, 125, 126, 127. Thofe that
fince the time of the Reformation,
have affirmed it,have not given a clear
Teftimony, how that Benefit is com*
municated to all • nor have fuffici-
ently tauglit theTruth, becaufe they
iiavc added the abiblute necefilty of
the outward Knowledge of tbelHi-
ftory of Clirift; yea, they have
thereby given the contrary party a
iironger Argument to defend their
prccife decree of Reprobation 5 a*
mong whom were the Remonftrants
of Holland, no, 127 to 130. God
hath now raifed up a few illiterate
Men to be difpenfcrs of this Truth,
131,152,180,181. This Doarinr
Ihewcth forth the Mercy and Juftice.
ofGod, i33,i$i,i')2. It is the
Foundation of Salvation, 133. It
anfwers to the whole Tenor of th©
Gofpel-Promifes and Threats, ibid,
IC^ ma.5nifies and commends the Mc»
rits
A Table of the Chief Things.
rits and Death of Chrift, ibti. It
exalts above all the Grace of God,
ibiL It overturns the falfe Doarine
of the Pelagians,Semi- pelagians, and
others, who exalt the Light of Na-
tnrc, and the Freedom of rvlan's
Will, 134.. It makes the Salvation
of Man folely to depend upon God ;
and his Condemnation wholly, and in
every rerpe£l, to be of himfelf. ibiL
It takes away all ground of Defpair,
and feeds none in Security, ihii. It
commends the Chrlftian Religion a-
mong Infidels, ibii. It (heweth the
Wifdom of God, 1^5. And it isefta-
bliftied, tho'not in Words, yet by
Deeds, even by thofe Minifters,that
oppofe this Do£lrine, ibii. It dero-
gates not from the Attonement and
Sacrific? of Jefus Chrift, but doth
magnific and exalt it, 141. There
is given to every one ( none ex-
cepted ) a certain Day and Time
of Visitation, in wbith it is poffible
for them to be faved, 132, 153 to
160. The Tcftimcny of CyriU, con-
ccraing this thing, 1^9. It is ex-
plained, what is understood, and
not underftood by this day, 136,
137. To fome it may be longer, to
others (hortcr, ibii. Many may out-
live their Day of Vifitation, after
1^'hich there is no poffibility of Sal-
vation to them, ibii. Some Exam-
ples are ailed ged, ibii. The Ob-
jeftions, and thofe places of Scrip-
ture, which others abufc, to prove,
That God incites Men ncceflarily to
i\n, are ealily folved, if they be
applied to thefe Men, after the
time of their Vifitation is paft, 1 37,
i«;2,i53. There is given to every
one a meafure of the Light, Seed,
Grace, and Word of God, whereby
they can be faved, 132,133,152,
i<53,i66 to 174. which is alfo con,
firmed by the Teftimonies of CyriU.
and others, 164 to 173. What that
Light is, fee Li^ht : Many,' tho' ig-
norant of the outward Hiftory, yet
have been fcnliblc of the Lofs that
came by Mm, which is confirmed
by the Teftimonies of Plato, and
others, 191,192. Many have known
Chrift within, as a P^emedy to re-
deem them, tho* not under that
denomination* witnefs Seneca, Ci-
«j'o,andothers,i9i,i92,i93.yetall
are obliged to believe the outward
Hiftory of Chrifl-, to whom God
bringeth the Knowledge of it, 141.
Information 'y Wherein it is not
placed, 282,283. Mechanick Men
have contributed much to it, 327.
What hath been pernicious to it,
456.
I(eht}on ; fee Qiia^ers^
Religion : The Chriftian Religion,
fee Chriftianity, how it is made odi-
ous to Jews, Turks and Heathens,
454.
J{smon fir ants of ff oil and (fee Armi-
nims) I^eiemption : They deny abfo-
lutc Rcprobation,56. How we differ
from them, 14S. They exalt too
much the Natural Power and free
Will of Man, and what they think
of the Saving Light, 177, Their
Worfliip can cafil^ be flopped, 373.
I{eprobation, fee alfo Ademption:
what abfolute Reprobation is, is de-
fcribed, 110,111. Its Doctrine is
horrible, impious and blafphemous,
III to 116. It is alfo fo called
by Luca^ Ofianicr, 1 28. 'Tis a new
Doftrine, and ^u^ufline laid the firft
foundation thereof, which Domini"
cus, Calvin, and the Synod of Dort^
maintained, 112, 12-;, 129. Alfo
Luther, whom notwithftanding Zm-
theram afterwards deferted, ibid.
It is injurious to God, and makes
him the Author of Sin : Proved by
the
A Table of the Chief Things.
the Sayings of Calvin, Beza, Tun-
chiui, Parausy Martiry Zwinglita,
and Pifcatofj i«3. It makes the
Preaching of the Gofpel a meer
Mock and Tllufion, ii^. It makes
the coming of Chrift, and his Pro-
pitiatory Sacrifice, to have been a
Teltimony of God's Wrath, ibid.
It is injurious to Mankind, and
makes his Condition vvorfe than
the Condition of Devils, Eea0s,
Jews under Phxraoh, and the fame
^vhich the Posts applied to Tanu-
h^y 1 1 6.
J{eveJat'ion ^ God always manifeit-
''ed himfelf by the Revelations of the
Spirit, 4,29,30,^2. They are made
feveral ways, 4* They have been
always the formal Objeft of Faith,
and fo remain, ibid. ^2 to 4*;?. And
that not only Subje&ivdy, but alio
Obj^aivsh, 48, 49» 50. They are
fimply necelidiy uiito true Fdith, 4,
18, <4,64. They are not nnccit.a'n,
•52,53, 54. Yea, it is horrible Sacri-
ledge to accufe them of -unceftainty,
44> 45 • The Examples of the Aia-
baptifts of Muvjfer do not a whit
weaken this Doclrine, 54, 57, 58,
61. They can never contradid the
holy Scripture, noc found Tleafon, 4,
62, 86, They are evident and clear
of themfelves, .nor need they ano-
thers Teftimony, 4,62,63. They
are the only, fure, certain and un-
moveable Foundation of all Chriftian
Faith, 64. Carnal Chriftians judge
them nothing neceflary; yea, they
are hirted out by the moft part of
Men, 19. Of 0/.^ none were efteem-
cd Chriftians, fave thofe that had
the Spirit of Chrift ; but now a-days
he is termed an Heretick, who af-
firms, that he is led by ir, 45. The
Teftimonies of fome, concerning the
neceffity of thefe Revelations, 21 to
24,44)45- By whofe and what de-
vices they have been brought out of
ofe, 131.
J^veTtgej fee War, 5?^,') 5 7,$ 5 8.
I(ulg of Faith and Manners *, fee
Scripture.
^ufiici^j the poor RofVick's an>
fwer given to the proud Prelate,
293. He brought a Philofoplier unto
the Chriftian Faith, 312.
S
Sabbath y ^49, 350.
Sacraments', of their Number,
Nature, ^c. how much Contention
there hath been ; and that the word
S:icrami:n is not found in Scripture,
but borrowed from the Heathens,
411,442. Its definition will agree
to many other things, 412, Whether
they confer Grace, 48 3*
Salvation-, without the Church
there is no Salvation, 273.
Samaria : the woman of Samaria^
4.60.
Sani^ification, fee fufiipcaiion.
Sdxm:: ^he F.ledlor of Saxony ,
of the fcandal he gave to the Re-
formation, by being prefent at the
Mafs, 403.
Sceptici^f 311.
School: without the School of
Chrift nothing is learned, but meer
Talk, and a (hadow of f.'nowledge^
21,22,23. Whether publick Schools
be neceflary, 309.
Scriptures of Truth, whence they
proceeded, and what they contain,
57, 6§. They are a declarati.m of
the Fountain, and not the Fountain
it felf, i?id* They are not to be
efte-med the adequate primary PvUle
of Faith and Manners, but a fecon-
dary, and fubordinatc to the Spit it,
and why, 67 to 94, 297. Their Cer-
tainty is only known by the Spirit,
67,6S',275. They teftifie, that the
Spirit is given to the Saints for a
Guide, 67, 81,82, 87to 93. Their
C^q Autho-
A Table of the Chief Things.
Authority depends not upon the
Church, or Council, nor upon their
Jrtrinfick Vertue, but upon the Spi-
rit ; nor is it fubjeded to the corrupt
Reafon of Men, but to the Spirit, 67,
84. The Teitimonies of Calvin^ the
French Churches, the Synod of Don,
and fhe Divines of Great Britain at
Weflmlr.fier, concerning this thing,
69, 70. The Contentions of thofe,
that feek the certainty of the Scrip-
tures from fomething elfe than the
Spirit, ibid. Divers Opinions of the
tathcrs (fo called) concerning fome
Books, ibiJ. Concerning the taking
away, and the corruption of forae
places ; the Tranflation, Tranfcrip-
tion, and various Leftions of the
Hebrew Chara£ler,and of the Greek
Eooksjthe interpretation oftheSep^
tuaginr, concerning the Hebrew
Books, and of admitting or reje^--
ing fome Eooks, 80,81,82. O^ the
difficulty in their Explanation, 8$,
5^. Jugufiine\ judgment concerning
the Authors of the Canonick Books,
and concerning the Tranfcription
and Interpretation, 82,83. The ufe
of them is very profitable and com-
fortable, 7 1 ,8 «5 . The unlearned and
unftable nbufe them, S*,. There is
no necelTity of Relieving the Scrip-
ture to be a filled up Canon, 92.
Many Canonick Books, through the
injury of time, loft, ibii. Whether
it can be proved, by Scripture, that
any Book is Canonical, 92,93. They
were fomctime as a fcaled Book, 309.
To underftand them, there is need
of the help and revelation of the
Holy Spirit, 21,22,23. No Man can
make himfelf a Do.%r of them, but
the Holy Spirit, ibid,
SeB ; the Jgnatian Se£t loveth Li-
terature, 310. They call thofe that
are fent unto hdia, Apoftles, 324.
Seed of Righteoufuefs, 357. the
Seed of Sin ; fee Sin, liUmpion,
Self- denial, 3^0.
Semi-pekgians, their axiom, Faci-
enti quod in fa eft Dens non denegat
^ratiam, 127.
Servant ; whether it be lawful to
fay, I am your Humble Servant,5 24.
Servetus,, 505.
shoe-mailer, he difputes with the
Profeflbr, 310,311.
Silence ' fee iVorjhip,
Simon Magus, 351.
Sin, fee Adarriy ^uflifcation ; it
(hall not have dominion over the
Saint*:, 73. The Seed of Sin-is tranf-
mitted from Mam unto all Men ; but
it is imputed to none, no not to In^
fants, except they actually joynwith
it by finning, 94, 95, 103 to 106.
And this Seed is often c^Wcd JDeathy
108. Original Sin, of this phrafe
the Scripture makes no mcnt\on,ibid»
By verfue of the Sacrifice of Chrift
we have Rcmiifion of Sins, 141,203.
Forgivencfs of Sin among the Pa-
pi fl:s, 199. A freedom from adua!
Sin is obtained, both when, and how,
and that many have attained unto it,
241 to 262. Every fin weakens a
Man in his Spiritual Condition, but
doth not deftroy him altogether,243.
It is one thing not to fin, another
thing wot to have fin, 256,257. Wliat-
foever is not done through the
Power of God is fin, 369. Singing of
Pfalnis, 4o5.
Socinians, fee Natural Light, their
Raflmefs is reproved, 41. They
think Reafon is the chief Rule and
Guide of Faith, ibid. $5. Albeit ma-
ny have abufed Reafon, yet they do
not fay, that any ought not to ufe it \
and how ill they 'argue againft the
Inward and Immediate Revelations
of the Holy Spirit, $4 to 57. Yet
they arc forced ultimately to recur
unto tliem, 65. They exalt too much
their Natural Power, and what they
think
A Table of the Chief Things.
think of the J^v/wg Light^i-j-j. Their
Worlhip can eafily be flopped, 375.
Son of God ; fee Chriji^y j^ow-
kdjie^ i^veUtioYi,
Soul ; the Soul hath its Senfes, as
well as the Body, 23. By what it is
ftrengthened and fed, 369,457.
Sprhy the Holy Spirit; fee t^now-
led^e. Communion, H eve I at ion, Scrip-
tures : unlefs the Spirit fit upon the
Heart of the Hearer, in vain is the
Difcourfe of the Do£tor,22,36. The
Spirit of God knoweth the things of
God, 29. Without the Spirit, none
can fay, thatjefus is the Lord, 22,
29,30. He refted upon the Seventy
Elders, and others, 33. He abidcth
with us for ever, 58,39. He teach-
eth, and bringeth all things to re-
membrance, and leads into all Truth,
40,41,47,48,49,67,68. He differs
from the Scriptures, 40,41. He is
God, ibid. He dwellcth in the Saints,
41 to 47. Without the Spirit, Chri-
ftianity is no Chrii3:ianity, 42,5 5,70.
Whatfoever is to be defired in the
Chriftian Faitb, is afcribed to him,
45. By this Spirit we are turned
unto God, and we triumph in the
inidft of Perfecutions, 43. He quick-
ens, ^c. 43. An obfervable Te-
ftimony of Calvin, concerning the
Spirit, 44,45,46, 69.' It is the Foun-
tain and Origin of all Truth and
right Rearon,62. It gives the Belief
of the Scriptures, which may fatisfie
our Confciences, 69. His Teftimony
is more excellent than all Reafon, 69.
He is the chief and principal Guide,
79. He reafoneth with, and flriveth
jn Men, 1 54. Thofe that are led by
theSpirit,love the Scriptures,85,27$.
He is, as it were, the Soul of the
Church; and what is done without
him, is vain and impious, 310. He
is the Spirit of Order, and not of
Diforder, 318. Such as the Spirit
fets apart to the Miniftry, are hear
of their Brethren, 320. It is the Ear.
neftofour Inheritance 78.
Spiritual Iniquities, 362. Spiritual
Difcerning, 493.
Stephen fpakc by the Spirit, 43.
Suffering ' how Paul filled up that
which was behind of the AfHi6tions
of Chrift ; how any are made parta-
kers of the Sufferings of Chrift, and
conformable to his Death, 254.
5Mpey/?i«ow,344,345. Whence Su-
perflitions fprung, 363,410,442.
Supper, fee Communion, Bread ; it
v^'as of old adminiflred even to little
Children and Infsnts,4S44
T
Tables, 474,
Talent; one Talent is not at all
infufficient of it felf ; the Parable
of the Talents, 158, 167. Thofe
that improved their Talents well,
are called Good and Faithful Ser-
vants, 230. He that improved well
his two Talents, was nothing lefs
accepted, than he that improved his
five, 243.
TaJkj CcePluys.
Tauieru^ was inflruded by the
poor Laick 300. He taftcd of the
Love of God, 351.
Tedimony \ fee Spirit,
The fern his Boat, 326.
Thnmw! of K^mpis, 351.
Tithes were affigned to the In-
vites, but not to the Minifters of
this day, 329.
Titles ; it is not at all lawful for
Chriftiansto ufe thofe Titles of Ho-
nour, 7^//rjf/?^,&c. 515,519^0529.
Tongue; the knowledge of ro«^«5^
is laudable, 308,309.
Tradition, how infufficiert it is to
decide, 56. It is not a fufficient
ground for Faith, 483-
Tunjlations j fee Bibk.
Truth X
A TcihU of the Chief Things
Truih\ there is a diiTerence be-
twixt what one faitli of the rru;/i!,
and that which the Truth it feU;
interpreting itfelfjiaith, 21. Truth
is not hard to be arrived at, but is
raoft nigh, 21.
Tur^. among them there may be
Members of the Church, 273, 274.
Voices, outward Voicesj fee V&it}:^
Miracles,
W
JVar] that it is not lawful for
Chriftians to refift Evil, nor wage
War, si5)55^to569
IVaJhing of Feet, 463, 469.
William Barclay, 501.
Woman] a Woman can preach,320,
328. Z^rkralfo, 284.
Word ', the Eternal Word is the
Son : It was in the beginning with
God, and was God : It is Jefus
Chrift, by whom God created all
things, 27,1 '39. What Au^u/line read
in the Writings of the Vlatonifts con-
cerning this Word, 193.
Works are cither of the Law, or
of the Gofpel, 231. fee fuftification.
Worjhip ; What the true and ac-
cept ble Worftiip to God is, and
how it is offered ; aud what the
fuperf! ;■ ious and abominable is, 343,
Cfc. The true Worftiip was foon
corrupted anrl loft, 34*5. Concern-
ing the Worfliip done in the time of
the Apoftafic, 350,395. Of what
Worftiip is here handled, and of ♦■he
difference of the Worftiip of the old
and new Covenant, 346, 347, 375,
37^,377. The true Worftiip is nei-
ther limited to times, places nor
perfons, and it is explained, how
this is to be underftood, 347,
348,382, 383, 384>393» 394, 395,
420,427. Concerning the Lord's
Day, and the Days upon which
Worftiip is performed, 349,350.
Of the publick and filent Worlhip,
and its Excellency, 35110385. Of
Preaching, 385 to 392. Of Prayerj
392 to4c6. Of Singing of I'falms,
and Muiick, 406, 408. What fort of
Worihip thtOjiak^ers are for,and what
fort their Adverfaries, 408,409.
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yinguif Flagellatu^ : Or, a Switch for the Snake. Beins; an Anfwer to
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