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Full text of "An Apology for the true Christian divinity, as the same is held forth, and preached, by the people, called in scorn, Quakers : being a full explanation and vindication of their principles and doctrines ..."

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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 

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?f  r/7f  Chief  Things. 

chap.         Vcri: 

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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. 


FINIS, 


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A  Light  (hining  oufrof  Darknefs:  Or,  Occafional  Queries,  fiibmitted 
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Chrift's  Spirit  a  Chriftian's  Strength :  Or,  a  plain  Difcovery  of  the 
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of  the  Spirit-  Firft  held  forth  in  two  Sermons,  on  Acls  i.  8.  and  after 
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The  Trial  of  Spirits  both  in  Teachers  and  Hearers  :  Wherein  is  held 
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chriftian  Clergy  of  thefe  Nations.  Teftified  from  the  Word  of  God, 
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plain  and  necefTaty  Confutation  of  divers  grofs  Errors  delivered  by  Mr. 
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The  Spiritual  Guide,  which  dif-intangles  the  Soul,  and  brings  it  by  the 
Inward  Way,  to  the  getting  of  perre61  Contemplation,  and  the  Rich 
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Navigation.  Naturalization  of  Strangers  And  our  Woollen  Manufa- 
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2  5. 

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I 


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Date  Due 

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