f*
Qiwtobe
*» * * tr"to,09(ra' *>,
PRINCETON, N. J.
Collection of Puritan Literature.
37?
yion} becaufe god is
380
ilverfal Redemption;
' 52I
fittfoa , becaufe men
id repentance is good
>ed. 1*6
nting hereafter , re*
Hon
Division
Section
Number
/I/.35'
though not quite aVeaj. 5°0
Great difference between the fins of the rege-
titrate^ and unregenerate* 5^2
The regenerate never lofe the firjl infufed
habit of grace. ibid.
No man can \now certain!) in -this life that
he is a. Reprobate. 4-9^
S S^\
The morality ayd perpetuity of a SabhacR.
^ i$o
_;Ff'4 ^
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EXPLICATION
of fomc Paflagcs in the foregoing
PROPOSITIONS
PROFESSION-
With an Anfwer to fome Objections
that are like to be made againft them.
_ «
Written by
<\1 CH. § A XT 'E%^
To prevent the cauflefs Diflent and Separation,
of any fiacere Chriftians from our Churches, or
finccre Minifters from our
ASSOCIATIONS.
Efpecially for the Satisfaction of the'In-
habitants of
KJT>8 %M1 2(S T.6%
: ____ — _.
-
LONDON,
Printed by A.<JM. for Tboma* Underbill, at the Anchor and Bible in
Pauls Church- yard near the little North-door, and Frtncis Tyton%
at the three Daggers in Fleetftreet near Dnnfions Church. 1653.
The Contents,
mi*.
■ -p. a.
i?h
P.4.
P-J.
I*.
P-9.
p.io.
p.16.
ifc
Ome Generals for the Explication of cur Ihrenft,
The firft Prepduion explained.
jr^*TWeich^i Prcpo£ricn explained. > •
Th''etent&Propcfiiicn explained.
The twelfth Prop'cfition explained.
The fifteenth and feventeenth Proportions explained,.
The Reafons of the eighteenth Proportion.
Objedic^ Anl^«*e4agai«ftS<%mn Prcfciung. .
Thefenf^ihe^verrfiet|ProfC!itioif. -
TbcProJfftAnc>pWTic#. ^^ ^ i \-/ VjL
Their Objedions Anfwered who will wait to fee what the Magiftrate will fettle :
and that think all vain withoutthem. p.28.
Our Churches are not in a 'If ate to be Refted in. p>2^
The Objections of the Clafficali -Brethren Anfwered. p'^ j[
The Objections of the Corfgregatioiiafi Brethren Anfwersd. . p. 34.
The Objections of the Epifcopa 1 BrethA: And 1. Of particular Application
andrejeding of ofFendors from our Communion. p.41.
Obj.2. [That we are not true Minifters or Churches for want of Bi/hcps or of E-
pifcopall Ordinarion, ] Anfwered. p.44,
What fott of Epifcopall Divines it is that make this Objection. p. 40,
A Warning to England, cfpecrslly the Gentry thattookparnvirfe the rate Kin*j of
a fnarjethat is laid to b-.-ingthena to. Popery... p 48
The dbjecWs proved no fcrore&uus. I p#49'
Dr. Jpie/ij-Teftimojiy at large, for the Minifteis Ordained without Bilhops. p,$ j.
The Teftimony of KD^wname^.feweUjSaravidj B.jitlj, B.T^mow, ^.Bridges,
B.Bilfon, NoweUfiretiu*, Mr. Cbifenhall, the Lord Vigby, B.Vavtnam&.Prideaux,
B.tA7idrews3Cbil}ingmrtb, to {hew what was the Judgement of the Proteftant
Bifhops in this Point. E«/7>-^I.
According to the confeouence of the Objedors grounds, either we are fure Chrifi
hath no Church or Minidry. or net lure that he hath any. .p. 6 y.
Severall other Objedions Anfwered. \>J$.
Presbyters may and mud Govern their Churches^ and have the power of the Keyes.
p.75.
How far Ordination is NeceiTary. pg 2.
The Objedion.for Separation from us [Becaufq : they may not receive the Sacra-
ment Kneeling,] Anfwered. p-8f.
Some cautionary Condufions to prevent mi fund er franc ing. p.04
An Exhortation to prefent and vigorous endeavours for Union, direded to the Mi-
|- niftry. p.^.
A.few wonds of Advice.to the people of thefe Congregation^ whofeMiniftersre-
Mc to AiTcciate with their Brethren, "'« p 10^.
iJ'J
AN
;
0
of fome
PASS, A GES
IN THE
ProDofitions
i
•'
S I dare not undertake to give the full
fenfe of all my Reverend Brethren who
have fubfcribed to jthefe :Propofitions,
fo I muft intreat the Reader to under-
ftand that I have no commiiliqn {from
them for any Explication of their
mindes, further then what is done al-
ready in their words : and therefore
that you muft not take what I .Write as
coming from them 5 but as my own private thoughts : and
if in any thing you miflike my Interpretations, do not there-
fore miflike our Proportions : For it is the Text and not the
Comment that is publiquely owned : The Text is: their.s^he Comr
client is mine.
D 2 Yet
( )
Yet I thought it meet to explain fome few points according
to my own meaning, and according to what I heard from my
Brethren in their debates \ left the obfeurity fhould occafion the
ftumbling of any, that have not had opportunity to underftand
our intentions.
And fM I muft intreat you to remember thefe few Generals
following.
i. We never intended thefe Proportions , for the taking
any fober man ( of any of the Parties whofe Union we endea-
vour ) from his former Principles • nor for the laying down
Of arty middle way, in which the differing Parties may accom-
modate, by any abatement on each or any fidey of their for-
mer Opinions. For we know that can be no way of Generall
Accord, without a long and full debate of all differences, with
all perfons, or with all the leaders that can fway the reft. For
if we fhould' fatisfie all that we conferre with , and joyntly
agree upon fome abatement of our. Opinions.; we cannot ex-
pe& that others fhould be ever the more altered or united,
that (hear not our reafons : Or if all fhould hear them, yet
mens judgements will be varioufly wrought onr according to
the degrees of their ftrength or weaknefs; or according to
their former prejudice and apprehenfions ; and much accor-
ding to the inclination of their Wiis, to Reformation, Holi-
ness, Unity and Peace. We do therefore fuppofe in thefe
Propositions, that thofe whom we unite with, do ftill retain
their differing Judgements ; And our bufinefs is but this ; 7>
improve thofe Points therein we are all agreed , for unanimom -
fraflrice. Till we have opportunity to feek after an Accomo-
dation of Opinions, or a conviction of each ^ther, we re-
take, by Gods help, to clofe in an amicable pra&ice of fo
much as we do Confent in. It is utterly unbefeeming any
Member of Chrift, to make more divifions wilfullyr becaufe
we are neceftkated to fome differences through ourweaknefs:
and to unite and affociate in nothing, becaufe we cannot do
it in all things : and to fly from each others fociety, as enemies
or aliens, becaufe we hold fome different opinions-: as if we
were not the Sons of one God, the Members of one Chrift,
nor might live in the fame family or joyn in the fame Churches
or Worfhip, becaufe we are not of the fame intellectual com-
plexion.
plexion in every point, nor all mens knowledge of the fame
ftature. We are not iuch ftrangers to our felves and man-
kinde, as not to know, that we muft unavoidably be of vari-
ous Opinions, while we live here in imperfection; and differ
in part, wh le we know but in part. We fuppofe the Apoftle
never expected that all the Corinthians fhould in all things
have the fame Opinions, when he fo importunately perfwades
them, by the Name of our Lord Jcfus Chrift, to fpeak the
fame thing, and that there be no Divifions among them, but
that they be perfectly joyned together in the fame minde, and
in the fame judgement, i Cor. i. 10. We remember his com-
mand, Phil. 3. 15, 16. Let hs as many as be ferfett be thus
minded y and if in any thing ye be otherwife minded, Gsd fha/l
reveal even this unto you : Neverthelefs thereto Wf have already
attained, let m Vvalkiy the fame rule, let m minde the fame thing,
2. Y©u muft underftand, that we have no intent by this our
Agreement to foreftall any further means or attempt* for
Accomodation, or neerer Unity : but contrarily to prepare
for it ; being confident that no way is fo likely to accomplifh
it, as a concordant practice of what we are agreed in, and
the conftant amicable affociation and familiarity of the diflen-
ters. Nay fome of us have much more to propound to the
Churches, for Conciliation and Accord, when ever God fhalj
call us to it, and let us fee that it is likely to be regarded or do
any good.
3. Much lefs do we take up with what we are now agreed
on, as a perfect, or fully-fuificient way y. as if the points which
arc laid by, and wherein the feveral Parties differ, did con*
tain in them nothing of any moment; but all that is ufefull
were contained in thefe Points wherein we are all agreed.
Nor do we intend to tye our felves to take up with thefe, and
never to go further. But, as Chrift faith in another cafe, If
any man do the "bill of God, he fhall kyow, dec. So I verily think;
that eonfcionable , friendly pra&iftng of fo much of Chrifts
Difcipline as we generally know, would have helpt us to
know the reft fooner then our perverfe contendings have done-
and would have prevented thofe fad effects of our Divifions,
which muft lie heavy on fome mens confeiences, here or here-
after.
D 3 4 ^
m
r ( )
4. I muft therefore efpecially intreat you to obferve, that
whereas federal things are left undetermined in thefe Propor-
tions, and you think in the reading, that you are at a lofs for
our meaning; expeding that all things fhould -be particularly
and punctually determined of, that we have done this purpofe-
ly and of defign ; and therefore the errour is in your expeda~
tion of a more particular determination then will ftand with our
ends. For feeing we intend but to ilngleout what we know
every party may agree to, without deferting his own princi-
ples ; we muft needs leave out thofe particulars wherein we arc
not agreed.
5. Underftand that we have left many things to be prorenatA
upon the emergent occafion when it comes to pradice, agreed
on at our Aflbciation-meetings, which we could not without
many inconveniences , agree on in thefe Propofition before
hand : Efpecially things that vary according to circumftances
of time, place, perfons, occafions,^c.
6, Underftand, that though in many things we have tied up
our felves by thefe Proportions, from ading in a way of
Angularity. Yet in many Points we have left each party and
perfon to the liberty of their judgement : fo that they may go
Above this our Agreement, fo be it^ in fo doing they go nol
Aga'mft it.
More particularly
1. Whereas in the firft General Propofition we profefs, not
to addid our felves to parties, but to pradice unanimoufly
thofe known truths that the fober and godly of each Party are
agreed in.] We mean only thofe Parties who acknowledge
a Difcipline, and are fo [[fober] as to difclaim thofe Princi-
ples which are utterly inconfiftent with the healing of our
breaches, and the Peace and Union of the Churches. Parti-
cularly we mean the Presbyterians, Independants, and Epifco-
ffell who are Moderate and Judicious. We mean not any
Seekers that difclaim Discipline; nor Papifts; nor Popifh E-
pifcopall Divines, who will have all the -world come to the
Romifh Pohty , or elfe they muft have no peace. But k is
only the Proteftant Epifcopall Divines , whofe principles I
take
(i)
take to be confident with our Proportions : And if there be
any other Party fo fober as to depart no further from the
waies of Peace, it is fuch that we mean. But if it had been our
intent to have laid by all that any Party will controvert, we
ftiould have agreed on nothing.
2. Where in the fame Proportion we fay £at prefent only
to practice] we intend not that every man of us is tied from
praCtifing any thing but what is fo agreed on : But that we do
Agree in and tye our felves £only] to fo much ; but may not-
withstanding privately differ in our practice, fo far as we have
not reftrained our felves in this Agreement, and are not retrain-
ed by Gods Word.
3. The eighth Propoiition leaves many weighty Cafes un-
determined about excluding fuch haynous orTendors, whofe
finne is either notorious, or generally fufpe&ed, and yet for
want of accufers and profecutors are never brought to Ju-
ftice? and alfo about perfons who are under a long triall, &c.
But we take thefe cafes to be fuch as muft be ufually determi-
ned according to circumftances upon knowledge of the par-
ticular cafe : and therefore fitteft to be determiued at our
Meetings, when it (hall fall out: and not to trouble and puz-
zle our felves with fuch Cafes before they fall ; feeing we can-
not well make any agreement before hand ( except very ge-
nerall) but what will be found defective iu the applicatio fit
Only thus much I fhould advife, that if it be known that any
perfon is guilty of a capitall crime ( as for example of Adul-
tery ) though we be not bound alway to aceufe them openly,
er-to bring them to fuch a confeffion or felf-accufation as
may hazzard their lives; yet 1. The Paftor may fufpend
them and in fome caies require the people to avoid them, when
the fad is publiquely known (though the party not profecu—
ted-) and gue but a generall intimation of the fault,, as known
already; though perhaps the Evidence will not hold in Law,
(As I have known perfons that openly confefs Adultery at-
home, but denying it before the Judge, come off as if they
were innocent ; and yet confefs it again when they come
home.) And I fhould think that fuch perfons (hou Id not be
rc-admitted to Communion, till they do manifeft publiquefe-
rious penitence in the Congregation •, but only in General!
termes
Co
termes ( feeing ttiey are not bound to accufe themfelves, fo
as to expofe their lives t© danger :) As thus [_ I confefs be-
fore God and this Congregation that I am a haynous linner,
and unworthy of Communion with the Church : the parti-
culars I need not exprefs, feeing the Congregation may eafily
know my meaning. &-e.~] Whether it be meet that Eccleiiafticall
cenfure, or the Magistrates cenfure go fir ft, we do not go about
to determine.
4, Concerning the tenth Proportion (which will be moft
que&ioned ) I defire it may be obferved : i. That we meddle
not with the term [_ Excommunication. J 2. And therefore
they that fay wre meddle with the Thing, muft define Excom-
munication, and fhew that the work that we here agree on
doth reach that definition. 3 . Which if they do, then they
will make Exeommunication to be no more then this applicati-
on of Chrifts doctrine to a particular perfon and cafe, which
every Miniver of the Gofpel may perform : For we mention
in our Agreement no more. 4. lam fure that delivering up
to Satan, and the great Anathematizing Exeommunication, is
commonly taken to go much further and contain more, then
we here conclude on. 5. Yet obferve, that we here fuppofe
the fad and faultinefs proved beyond doubt : and when we
fpeak of Minifters Applicatory requiring die Avoidance of fuch
jperfons- if any think we wrongfully authorize him to do this
without the Presbytery, Congregation, or Bifhop ; remember
that we fpeak not here of examining WitnefTes, much lefs gi-
ving them their Oathes, or the like preparation for difcovery
of the guilt. How farre people or any others may have *
hand in this we do not determine. 6. Nor do ™$ determine
whether it muft needs be more Minifters then one, that muft
agree in this , before the publique Application : yet after-
ward, we have limited our felves in this tor Unity, Peace, and
avoiding of ra(h applications. Though for my own part, I am
very confident that it is their Errour, whoever they be, that
deny the power of Excommunication it k\f to a fingle Pa-
-ftor, atleaft, where he is the fole Overfeer of that particular
Church.
The Objections againft this tenth Proportion, I will anfwer
anon.
5. The
05)
s. The i ith Propofition forSufpenfion, contains itsownfufTf-
cient pjroof,as thole that- will well obferve it,inay difcern.
6. Concerning the i2tk Prop. I muft tell you, that we cannot agree
to the looie practice of thole Minifters and Churches, who thinK it
enough to keep people from the Sacrament, and never proceed fur-
ther with them in way of Difcipline : but let 500. or a ioco. live in
a Parifli without any more then fuch a Sufpenfion : whenas Sufpen-
fion is but in order to their Try all, or their Reformation or Reje-
ction thereupon. Yea they determin not,nor is it known,whether all
thefe perfons are members of their Churches,or not ? Many Reafons
we have againft this courfe, befides what are mentioned in the Pro-
portion*.
7. We take it thauhe 1 5th Propofition containcth the true mean,
between the Ulurped Power of fome Pallors, to binde the People by
a known erring fentence,to go againft Gods Word ; and the Ufurped
Power which many pretend to, of Ruling the Church by their Major
Vote. But how tar the Congregation fhould firft have Cognifance
of die matter, or be heard in the debate; or how far the Minifters
muft endeavour their confent, or fafpend their own a&ions,for wane
of their conient, we do not determin. And therefore all moderate
Presbyterians and Independents may well agree with us in this ; be-
caufe its no Power that we deny thePaftors, but a Power of binding
men to go againft Gods word ; and it is not any of their Liberty that
we deny the People, but only Ruling Miniftcriall Authority, which
God never gave them, we muft needs deny them.
8. Concerning the 1 7^ Propofition (which many will ftumble at)
I defire you to obferve thefe things.
1. That as we avoid the Titles of Lay -Elders and Preaching-
Elders, fo we do purpofely avoid the determination of that Con-
troverlie, Whether Chrift hath appointed Ecclefiafticall Elders, di~
ftind in Office from Teaching-Elders, having no Authority to
Preach, Baptize or Adminifter the Lords Supper, though they
have Gifts ? I confefs my own private opinion is, that neither
Scripture nor Antiquity did know any fuch Church-Officers : But
as I fo much reverence and value the contrary-minded, as not to
exped that my Judgment fhould ftand in any competition with theirs,
or in the leaft to fway any man to my opinion from theirs ( though
upon the.concurrent Judgment of fo many Learned men that are of
the fame opinion with me, I might reasonably expect, that other
mens reputation fhould create no prejudice ;) fo it is nothing to my
E Brethren,
Brethren, nor the feftfe of our Agreement, what my private opinion
is. We are not fo unconfcionaoly felf-conceited or divifive as to
think we muft or may rejeft all thofe from our Communion, th'at dif-
fer in this Point from us ; or that it is a matter of fo great moment
that may hinder our fraternal! and peaceable AfTociation.
2. We have therefore agreed of the work of Afiifting-EIders,and
leave the difcufiion of their further Authority,, and diftin&ion of
their Office from Teaching-Elders, to others,
3. And that each party may well agree to this Proportion, with-
out forfaking their Principles, is beyond doubt. For the Presbyte-
rians and the Congregationall party, they both are for fuch Elders,
as (hallRule, and not adminifter Sacraments ;. and though fome of
one fort, fay, they may preach, 1. They fay not that they mutt
preach where the Teaching-Elders are well and prefent; 2. And
perhaps it is becaufe they would allow another gifted member to do
the like. And for the Epifcopall Divines, their pradice and their
writings prove what I fay : For they have ever fince the Refor-
mation allowed great numbers of Readers in England, of far low-
er abilities then we exprefs in our Proportions; fuch as never
preached, and fome that were fain to labour for their livings*in fe-
cular employments, as this Countrey knows. And though they al-
lowed them to Baptife and adminifter the Lords Supper, yet they ne-
ver affirmed that they muft do it,wh$n there was an abler Minifter of
the fame Church to do it. And in their writings they dpmaintain the
fawfullnefs of placing fuch Reading Minifters inChappel* orParifh
Churches under able Paftors. So that its paft doubt, that we are all
agreed, that there may be fuch Officers, or Elders chofen to do the
work that is here expreffed. And if any think it a matter of fo great
neceflity, that we agree in our belief of thefe Elders further Power,as*
that we muft not Affociate with thofe that agree not, I would intreat
him to tell me, why it is. not in our Creed ? or why it never was in die
Creed of any Church > or whether no Church had ever a fufficient
Creed, fo large as to contain all Points of abfolute neceffity to fai-
vation, or without which, we muft avoid mens fociety ? or whether
he dare yet put it in his Creed among hmdamentals,o.r Points of fuch
neceflity £ I Believe that Lay or meer-Rujing Elders are^ or are not
Juredivim Q Or whether he accufe not the Scripture it felf of rnfuf-
ficiency, for 1 peaking fo darkly of fundamentals themfelves, . as that
the molt Godiy and Learned are not able to underftand it > And
whether he lay. not a ground of kparation from multitudes of emi-
nent
(7)
nent Learning and Piety, yea from' whole Churches, which Chrift
himfclf owneth, and will not allow us to feparate fron> ?
4. And obferve further, that the Elders that we here fpeak of,
are only Affiftants to able Preachers: we do not fay, that fuch may
be allowed of alone, where there is no other to preach (though
what might be done in cafe of neceflity, I will not determin.) But
if a great Church have one or two able men to Preach publikely,
and will moreover appoint fome fober, godly, orthodox men to
help them in Private overilght, Inftruction, admonition and re-
proof; and if one call thefe Lay-Elders or Ruling-Elders, and ano-
ther take them to be inferior Minifters, asr fome fober Chappell
.Readers were, I would not quarrell about the notions or Titles
while we agree about the work to be done. Nor would I dare to
reproach them with the name of Dumbe doggs on one fide, or Lay-
Eldeers(as dumbe)on the other.
5 . I thought meet alfo to tell you thus much of my own opinion ;
that it feems to me the beft way, ( at our firft ordering of our Chur-
ches according to thefe Propofitions ) to take in none but School-
maftersvPhyficians,or other Learned men to be Elders ( where fuch
are to be had that are meet :) and for thofe of our Abler hearers
that are unlearned, that it will be fitteft firft to try them in the Office
of Deacons : both becaufe the Office of Deacons is moft unqueftio-
nable to all forts and parties ; and fo it will avoid the reproaches of
diffenters: and becaufe the Apoftles made Deacons before they or-*
dainedany fixed Elders of particular Churches; and they made a-
bier men Deacons then any of us are ; and therefore none may think
the Office to be below him ; and becaufe it is orderly to afcend by-
degrees : and the Apoftles words 1 7^/^.4.8,9,10,11,12,13. toge-
ther with the conftant expreilioas and practice of Antiquity, do (hew
that this is a degree totheElderfhip; and that Deacons have more
power about Word and Sacraments, then is commonly allowed to
meer-Ruling Elders ; and therefore may be more helpfull to us;
yea that they joyned with the Presbyters inConfiftory,is the common
opinion. And the danger of mifguiding and dividing our Congre-
gations by men of weak Judgments, is fo great- that I think it much
htter to try them firft in an Office of known Inferiority ( for all con-
fefs that Deacons fhould be Guided by the Elders,) wherein they
may be as ferviceable to the Church -3 then to begin them in an Office
of meer Power, wherein they will think their Votes tobeofequall
Authority with the moft Judicious Teachers, and fo may breed con-
JE 2 tendons.
(8)
tentions,or foment Errors or fa&ions in the Church ] and yet be left
capable of doing fervice,then the Deacons are ( See Mr Noyes Temple
AfeafttredfOt the Office of Deacons and Elders.) This courfe there-
fore I have propounded to my Brethren of this Affociation ; and
they think as I do : But for other Brethren that Joyn with usYome
living neer 5 o miles from us, ( (b that we have nrorc feldome oppor-
tunities to meet,) we could not.yet propound k to them. If any fhaii
rcfufe the Office of Deacons,, as-too mean for them, they fhall there-
by difcover that Pride that will prove them unfit to be either Eiders
or Deacons ; and you will have caufe to thank God, that thereby a
mifchief to the Church is prevented, which might ihaye followed, if
fuch unhumbled men had crept into Authority.
6. Bat the -great Objection .againft 1 this Propoiitron will be ;( by
ibrne ) That we allow none to be Eiders but thofe that are ordained,
and ib overthrow meer-Ruling Elders-,. To which I anfwer : 1 .Theie
Brethren muft confider, that we are forced for unity to fpeakindi-
itinctly of all that are meer Aflifting Elders, and, do not acUi-
ally preach and adminifter Sacraments, whether they- take them-
feives to have Authority to do more ( as other Minifters ) or not :
now they will confefs that fuch inferior or AJluting Minifters muft
be Ordained : and we;cannot now diftinguifh. 2. I never could
learn that it is. the Judgment of Presbyterians or Congregationall
men, that it is unlawfull to Ordain meer-Ruling Elders. And if they
may doit, why fhould they not yield to it for peace, though they
think not that they rmtfi do it? . 3. I confefs I know of.no. El-
ders mentioned in Scribture, without Ordination ; and do.defpair of
ever feeing it proved that the Apoftles did appoint two forts of El-
ders, one Ordained and die other not Ordained. The contrary I
doubt not to prove by fufficient Induction. 4. Deacons muft be Or*
gained that are inferior to Elders ; why then fhould not Elders be
Ordained? 5. Let our Brethren take heed left they loofe all their
hold of that (hew they -have in Scripture for meer-Ruling Elders ( I
mean qnoad pot e flat em b not ^mad exercitium ordlnar'mm^,) if they
once difdaim all thofe as no fuch Ruling Elders, who were Ordained.
It feems then that when the- Apoftles Ordained Elders in. every
Churh, and when Titw was left to Ordain Elders in every City, it
was no meer-Ruling Elders that theyO-rdained,or were a-ppointed to
Ordain ! 6. I confefs I am loath ( without more Reafons then I yet
know ) to give the Intruders of the Miniftry fo much encouragement,
as .to. tell them3 . men may ordinarily be Ruling Elders without Ordir
nation!
(p)
nation ? For doubtlefs a man may much more Prsach up aaddowrr
in pubhke occafionally without Ordination : I mean, more may be
faid for it. Even ibme of the mod Learned Epifcopali Divine* think,
that by the Bifhops allowance private men may preach, and that it
belongs more to the Pafter to' take care -what Do&rine is taught his
people, then that himfelf be the Teacher. And molt allow the preach-
ing of Probationers. And if you add to this that there is no need of
Ordination, to the Office of Church-Governing, I know partly -what
will follow:
7. Yet a greater doubt is behindhand that is, How we would have
-rhele men Ordained ? I anfwer, 1. We have not determined of that:
We purppfely avoid the point of Ordination ; . becaufe the diftance
between the Epifcopali Divines and others is well known- in that
point: and werefolve not 10 put fuch controverted Points into our
Agreement • Jeit thereby we necef&riiy exclude the diffenters. Our
builneis is not now ( as -is faid) to Reconcile differences in judgment :
much lefs to divide from thofe .that differ from us : but to pra&ice
una^iiuouily-ib much ; as we are agreed in. 2. We leave therefore
every man in this to his own Judgment. Thoie that are for Bifhops;
may be Ordained. by them with -a Presbytery, if they can obtain it:
Thofe. thatvare againir them, may be Ordained by the Aflociated Pa-
itors of that Aflociation, , the Preiident performing the Action,
Thofe that fear, danger from the Law of the Land, if they Ordain
without Authority, may fend men to fome neighbour County that
hath Authority. Thofe that will not ufe the Name of Ordination,
may yet ufe the Thing : which is nothing , but the folemne Defigna-
tion or Appointment of a fit Perfon to theOffice,by Competent men:
which is moft fitly accompanied -with Prayer and Impoiitibn of
hands, where they may be had. ' . 3 , To avoid fome of thefe contefts,
if Deacons only be firit Ordained,as I before mentioned, it will pre-
vent the quarrels that fome may elfe be >drawn to by difference of
Judgment. For many. moderate Epifcopali men will allow Presby-
ters to Ordain Deacons, that will not allow them to Ordain Presby-
ters. As for thofe that will fay,Thefe are no true Officers, nor to be
acknowledged ( whether Deacons or Presbyters) who were nor Or-
dained by a Bifhop ; and thereupon will take occafion for a fchifme
in our Congregations • I fhall fpeak .more fully to their fatisfa&ion
anon.
9. Though T think few will queftion the Lawfullnefs of what is in
die 18th Propoficion, yet I fuppofe many will queftion the Convex
E 3 niency
(to)
aiencyofjt: Some wilt fay* Ic looks like Independency to call our
People to fuch Profefiions, which arc real! Covenants. Some will
fay, We (hall occafion Divifions in our Congregations, upon our
Peoples fcnipling and refufing it. But I doubt fome will have a worfe
Obje&ion in their mindes; That they (hall hereby dim intfh their
Congregations, or lofe the Peoples affe&ions, and thereby iofe part
of their Maintenance. To this point, I (hail firft premife fome expli-
cation of our meaning, and then give you thofe Reaions of our Re-
folution herein, which were propounded and debated at our mee-
tings.
i. Underftand that we are all agreed among our felves, that our
prefent Parifties ( I mein not all in England, but all ours that joyned
m thefe debates ) are true particular organized Churches of Chriit :
and therefore that we require not this Profeillon as a Church-making
Covenant, but for Reformation of thofe that are Churches already j
and as a means for our more facile and fuccefsfiill exercife of fome
Difcipltne and Government of our Congregations.
2. Yet we thought not meet to put thefe our Principles down in
our Agreements : but retain them as our own private thoughts :
becaufe being no Fundamentals^ nor neer the Foundation, we can
agree with thofe that differ from us in this point of Judgment, fo they
agree in pradice : And therefore we have left it fo open, that any
man may fubfcribe to itr who yet thinketh that we are no true Chur-
ches, for want of a Church-Covenant, or for want of a folemn Call
of our Minifters ; fobeit thefe perfons, will but acknowledge us to be
Churches and Mmifters, after our publike Profeflion, Confentand
Affociation * though they will not acknowledge it before.
3 . We have not tyed our felves or any Brother, to the ufe of any
one particular figne to be required of the People in making this Pro-
feflion ? Whether by fubfcribing their Names,or lifting up the hand ,
or fpeaking their Confent. For we doubt not but this is an Indiffe-
rent thing; That which we require is fome Expreihon of Affent
and Confent : but how to exprefs it, we leave to the prudence of
particular Paltors who are to guide their own Congregations. For
my part I intend to have the Names of all the Members in a Church-
Book ( the Adult in one Colume and the Infants in another ) and
that the Members (hall either write their own Names in it,or confent
that I write them, this Profeflion being prefixed to be fubicribed.
4. We have left it undetermined, Whether the Confent (hall be
-.exprefled particularly man by man, or many together? and whether
they
^
(n)
they (hall repeat each man themfelves the words of the Profcffion, of
onlyConfent to it on the Minifters recitall ? We judge that lefTer
Congregations may be more punctually dealt with then great ones
can be : But yet I ftiould advife in the greateft, that it be not fo hud-
led up as to elude the Intent and fruftrate all : and therefore that
fome time be taken in doing it • fome families coming in one day,
and fome another. And for thofe that we have fufficient caufe to
fufpect of grofs Ignorance, we have agreed that the Officers firft try
their Knowledge in private (becaufe many cannot exprefs themfelves
apenly,)and when they are fatisfied in it, that we take the Profeilion
of their Confent only in publike ; acquainting the Congregation of
ourfatisfa&ion.; who are bound to acquiefce fo far in the judgment
of their Pallors, when themfelves hear the perfon profefs his Confent
though he do not exprefs ( himfelf) the Articles that he confent-
eth to.
2. Our Reafons debated on for this Practice, were thus gi-
ven in :
Conduf. We have Reafon to require ( & things now ft and ) a more
exprefs ftgnification of our Peoples Confent to our Miniftrj and Alini-
jhriall AUions,and their Memberfkip *f their particular Churches.
Reafon i . We have now by reaion of the Licentioufnefs and Apo-
ftafie of the times, more reafon to queftion concerning many of our
Members, whether their hearing fignifie their Confent, i. Becaufe
many profefs the contrary. 2. We know fome Infidels and others
little better, that come to Church fomctimes, meerly to avoid the
cenfure of the people, or to pleafe their ears ( and this they have ac-
knowledged.) 3 . Multitudes.^ many Parifhes will not receive the
Lords Supper with us.
Reafon 2. The Liberty .given inthefe times hath taken away fome
other bonds,which formerly were laid on men, to conftrain tnem to
acknowledge and fubmu to the Miniftry and Ordinances: and to obey
the Church-government that was then in force. We are therefore
neceilkated to make ufe of the bond of their own Confent, and to
require that it be m<;re exprefs,then formerly it hath been.
Reaf.i. Mmiflers that were ftudious of the good of the Flock, did
( very many of them) heretofore difcern the need of an exprefs con-
fent, that they might have more certainty of the extent of their
Charge then the Bounds of a Parifh can give them. Only they (truly)
maintained that ourChurches were true Churches, without: more.
exprefs Confenc then we then had -3 and that it tended but to tli^ Well-
being
£cing of a Church,, and not to the Being, that the Confent :,be<more
exprefs tlien Formerly : But now the Impediments of rhofe times are
fo farre removed, as that we have full liberty to choofe what wav of
expreffing our Confent we fhall judge.beft ; it befeems us to choofe
the moft clear, full and fatisfadory.
Reaf. 4. Multitudes will be uncapable of thofe publique, ,pcrfonall
admonitions, which are in. feverali cafes our duties, and we have a-
greed to perform, except they firft' know that we refolve on this
courfe and in the generall do confent to it. They will take it for an
unfurTerable injury, to be fo dealt with, meerly becaufe they live m
our Parifhes, when they never confented to fuch a courfe. Nay it
feemstome, that fat lead as things now ftand) we cannot without
their exprefs Confent effectually ufe any further Difcipline with them
as Church-members, then meerly to keep them from the Lords Sup-
per, which is now fo common, that it feems to them as no difgrace or
penalty. As long as they are continued as Members of our Churches,
and have their children baptized,and themfelves joyn with us in Gods
iolemn Praifes and all other Ordinances, and have freedom from all
publique particular Reproofs and Cenfures, being never noted by
theMinifter to be avoided, they littlecare for forbearing the Sacra-
ment; we.feethoufandswill keep away themfelves without ourex-
clufion. If any can (now) exercife any more Difcipline without their
peoples, known fove-^onfent, let the practice of the Congregations iu
£'/jgUndwitntf$. If itcaabedone, Whyis it not? They will refufe
to come near us, anfwer us,or regard any thing we fay or do.
.Rtaf.j. Let thofe that better know the Law of the Land confider,
whether it be not necefiary to our own peace to free us from Law-
fuits, that we have firft the peoples exprefs Confent ? and whether
they may have no A&ion againft a Minifter elie for naming any man
in the Congregation by Reproof, and pronouncing him a perfon to
be avoided ? and fo no Difcipline will be exercifed.
Reaf&i We have found by long and fad experience,, that the peo-
ple underftand not generally the nature of Implicit Profeflions, and
do indeed ufe, them often as no Profeflions at all • and that their meer
Implicit Covenanting with God,and obfcure Profeflions of Faith, not
underftood, and dark worfhippings of God, have tended much to de-
ftroy the life and being of Chriftianity, with many that content them-
felves with the name j and that nothing is more eafie, then to turn all
Profeflions, Engagements and A&sof Worfhip, into meer formal!
Jhews, and deny the power ?and deftroy it thereby : Why then ihould
we
(n)
werefolvedlychoofethatway, that hath produced fuch evils, and is
like to continue them ?
Re of. 7. It is evident that the end of a publique Profeffion and En-
gagement is a fatisia&ory difcovery Ct mens minde>, and a firmer
obliging them to God and their Supenours, and to each other : that
fo their duties, as to all thefe, may be the furelier performed ; and
they may more eaiily be convinced of their fin in cafe of wow-perfor-
mance. Now who knoweth not that the more exprefs and folemn
fuch Profefiions and Engagements be, the fitter they are for the at-
tainment of their ends? And that which is bed fitted to the end,is the
beft means.
Reaf.S. It is agreeable to the excellent nature of the Truths and
Duties of Chriftiamty, and the great importance of fuch buiineffes
(as to the Church and the fouls of men) to be as opmwifull as is pof-
iible in the owning and acknowledging them. Truth furTers moft by
being obfeured ; and Duty, by being but fuperficially, ignorantly
and refervedly owned and performed : And how much muft the
Church and mens fouls hereby fufTer I God ioves the moft open Con-
feffions.
Reaf.9. Many of the Separation do (on this ground efpecially) de-
ny that our Parifhes are true Churches, becauie they are not tied by
Covenant or any exprefs Confent into a Body Politick. On the fame
ground alfo they deny our Paftors to be true Minifters, becaufe they
have not the exprefs Call or Confent of the people. Though I doubt
not but this is their Errour, yet the fatisfying of fo many exceptions
Brethren, and the removing of that which may ft ill occasion their of-
fence and hurt,and the continuance of Separation and the Churches
divifions, is furely a work well worth our performing, and which we
fhouid endeavour as far as poffibly we may.
Reaf.ic. The fame want of exprefs Confent is an offence to our
Brethren of the Congregationall way, and hindreth our clofure with
them. And though lome think that this is rather a diilwaii ve,and that
we fhouid the rather fhun it, left we fhouid feem to approve of their
Church making Covenant, and fo to recede from our former prin-
ciples, yet I think this conclufion is much contrary to the Scripture,
and the practice of Paul, in Circumcifing 77?^^ Jn Preaching pri-
vately to them of reputation, GV.2.2. and becoming ail things to all
men v a Jew to the jews, and a Greek to the Greeks. The love of
our Brethren, and of the Churches Unity and Peacef fhouid make
godly men condefcend in a greater matter then this, as long as we aH
acknowledge it a thing lawlull. F Reaf.
flfl
Reaf.u. We require nothing but what hath been the Ancient
practice of the Church : that the People were ufed Exprefly to Con-
tent to their Chofen appointed Teachers, if not to Choofe them,
( yea even the Bifliops themfelves ;) ( yea that they might Rejeft
unworthy Bifliops when eftablifhed,) and that Difcipline was exer-
cifed before them, exprefly and more rigoroufly then we pretend to,
is well known to all that are acquainted with Antiquity. See for one
Cjprian Epift.6$.p. 200,201 ,202. ( Sdit. GouUrtij: ) and fee m ore in
Blonde II. de fttreplebis in Regim. Scclef. And for folemn profe/lion
of the Faith, it hath been of long and conftant ufe, as in all parts of
the Chriftian world, fo in our own Congregations in England, where
the People were every Lords day to Profefs their Faith, ' by Handing
up at the Recitall of die Creed. And the Sacraments are Seals of the
Covenant : and therefore all that receive the Sacraments muft enter
or renew their Covenant.
Reaf.u. Thole ( moderate men ) that are moil againft Church-
Covenantings, fpeak only againft theNeceflity of them; but the
Lawfullnefs they deny not, no nor the Convenience in cafe of liber-
ty ; no nor the Neceffity of the Thing, but only of the Circumftan-
ti'als, and manner of expreflion, and ends by fome affixed. They
require that the People exprefly Confent to the Choice of their Mi-
nifter, and that they be examined before the Sacrament of their
knowledge in the Fundamentals. This differs from what we pro-
pound,butincircumftances. Andlfliouldthink it more feafonable
and convenient, to be fatisfied of our Peoples fpirituall fufficiency,
and capacity for Church-Communion, at our firft Reformation of a
difordered Church, or in a well-ordered Church, at their firft tran-
sition out of the ftate of Imperfed Infant Members,and admifiion in-
to the number of Adult members, (and after this, to fuppofe their
Right good to Communion and Church priviledges, till it be on fuf-
ficient grounds difproved, excepted againft or questioned by any,)
then to try them as only for admiffion to the Lords Supper,furTering
them to live quietly in the Reputation of Members, fo they will not
come to the Table of the Lord.
Thefe are the Reafons, for fubftance, that were given in ; on con-
fideration whereof we refolved on this Practice : which I have
therefore repeated, that others may confider of them, who elfe might
through mifunderftanding us,queftion our way.
Laftly, Let me add this : Our firft Conclufion was only, of the
Neceflity ( in thefe times ) of the Peoples acknowledging us to be
their
(15)
their Paftors, without which i .We cannot know our Charge, i.ftor
our Duty. 3. Nor therefore will difcharge our Duty. 4. Andefpe-
cially cannot exercife any confiderable Difcipline. But for the Pub-
like Profoffion and Covenant with God,we take in it, only as very fit
to go along with the former ; that men might be engaged to God be-
fore they be engaged to their Overfeers ; and might firft be clearly
difcovered Members of the Univerfall Church, before they profefs
themfelves Members of a partiular Church.
We did at the fame time anfwer two great Objections. 1. Of
thofe that fay, The Apoftles required no Rich exprefs Confent.
Anf. 1 . That Negative cannot be proved, though it were not writ-
ten that they required it. 2. The Chriftians of thofe times gave a
mod full exprefiion of their Confent to their particular Minifters,and
to be Members of their particular Churches.
1. In that before the Church the Apoftles appointed them Elders
in every Church, whom they openly Accepted and Reverenced.
2. For Deacons, they bid the Church choofe fevenmen whom
they might Ordain,
3. The People voluntarily (when no Magiftrate did conftraiit
them ) did continue in the Apoftles Doctrine and Fellowfhip, and
breaking of Bread and Prayer, and fubmitted to their Paftors as thofe
that were over them and Governed them in the Lord : and without
the Peoples exprefs Confent, none could then have Ruled them, by
meer Ecclefiafticall Rule.
4. Remember that all this was done in times of perfecution, when
it hazarded their lives to acknowledge the Miniftry, and to frequent
Church AfTemblies- which made the Apoftle Beb. 10.25. exhort
them not to forfake the Aflembling of themfelves together, asfome
( for fear ) did. Now this is a fuller fignification of Confent to thfe
Miniftry and to Church member(hip,then dwelling in a Parifh is ; or
the meeting to hear a Sermon is, when either Law or Cultom brings
them, and they difcover by many wayes, that they either know
not what a Ch»rch is, or what the Minifters Power is, or fubmit noc,
and Confent not to it. Further perufe the Scriptures that we have cited
intheProfeffion.
5. Rememberyet, that I maintain that God doth in Scripture re-
quire on\)[_Confent Jigmfied y] but hath not tied us to this or that par-
ticular figne for [Tignifying it :] but having given us generall Rules
that all things be done to Edification,Decently,c?r. he hath left it to
humane Prudence to determin of the particular figne (whether voice,
F 2 -fobfcription,
(i6)
fubfcription,#T .) according to thefe Rales": And herein 5the Paftors
are to ooniulc with their People about the Convenience • but the
People to obey the determination of their Guides. So that if the A-
pofties had required no other figne of Confent but A&uall Meeting,
yet it followeth not that therefore we muft require no more.
2. The other great Ob-je&ion was from the "many Inconvenien-
ces that may follow ; in that it will feem fo new and flrange to our
People. To which J anfwer : Practice but the Rules which we have
agreed on in the manner of doing' it, and all the Inconveniences
will be avoided, except, thofe char muft needs !be expected by ail
. that will be fatchrull in the Mtniftry, and. will not do the work of the
Lord deceitfully.
Yet obferve that we have left thofe Brethren at Liberty to neglect
this, who will manifeft to the Affociated Minifters, that they can bet-
ter order their Congregations and exercife Difciphne, without requi-
ring this expreis Confen^rhen with it. Alio that we refolve not that
*hoie muft do it iminediady, whofe People are not yet ready or ca-
pable, either through prejudice, ignorance" or other impediments.
Itnztius Kp. ad Pcljcarf. bids,. hold frequent Aifemblies,and enquire
after all by Name:fervarrs arid maids5err . muft not be declaimed.
\q. Concerning *he 2 c-h Proportion about.Conftant Meetings,
and the Rulesof AiTociadon agreed on therein ; obferve that" we
Eieddle no: with thar great Queition, Whether theMinifters of orfe
Church are to exercife a proper Government over another ? But
laying afide phc C^e&ph of Ciailicail Regiment, we only derevrnin
ofV . . . M^eur Minillers and Churches are bound to, either
vr, coniH'ori duty to one another as Cfirii'i ns (as to give a Reafon
of our Hope se i\ k ask it : to fatisrie an offended Brother, to
Love one another, cc.) or elfe as Minifters ; and efpecially for the
Unity and Peace of the Churches ; which every man ought to ufc
ins utmoft skiil^induttry and power, to attain and maintain.
Somxthjlr rke explication rf the Prop rations.
A brief Exflk&iim of fern P-Jf^cs in ibe-Prcfe/tor*.
1" Intend not ?.r :on of . rrats Profe/hon, which >e to
.-Ivor j^m.;:> -,Ve have.- put it ail-m as plain terau .
;is v/.e couii. d'.a: g migiic D££i &c tejs explication. 1 had once
thotght
07)
thought to have given you a Syntheticall or Analyticall fcheme of
it, that by difcerning our Method, you might difeern our ReafoQS
for the location and order of each part and terme : But confidering
that the People, for whofe fake I write, cannot make ufe of fuch a
thing; and that the Judicious can eafily Analyfe it all of themfclves :
I will let that pafs.
i. I mnft give you to underftand, that the Reafons of our prefix-
ing the Preface were thefe : i.That our People may fee the Grounds
and Neceflity of our Practice. 2. That we may not be thought to
go on their Grounds, that take our Churches for no Churches be-
fore an exprefs Covenant/uperadded to all former figns of Confent;
or that we may not be judged to go about the gathering of new
Churches where were none before ; when indeed we do all this but
in Reformation of thofe that are Churches already. 3. That out-
People may be the more engaged, while they confent to our Reafons
as well as our Articles.
2. Obferve further, that yet we (hall not refufe Communion or
AfTociation with any Church, Paftor or Perfon that meerly refufeth
our Preface5and will ■ joyn with us in our Profefiion5though on other
grounds : as e.g. if he take our Churches for no Churches before this
Profeilion have made them Churches.
3 . We. (hail not therefore be peremptory rn urging the Preface on
any of our People ( no more then on neighbour-Minifters ;) nor
urge them to ufe it as they muft do the Profeiiion : though we defire
as full a Union as may be had, and therefore that none will caufe-
iefiy diffent.
4. For the Profeilion it felf, underftand, that we diftinguifh be-
tween that which makes a man a Member of the Univerfall Church,
( which muft go firft) and chat which makes or declares a man to be
a Member of a Particular Church. And therefore we have fir ft put
down 10 much as is neceilary to the former(largely, as being of moll:
weight:) and then put down that which is neceffary to the later
(briefly.;
5. That Faith which every Chriftian muft have and'profefs, cor>
iiftech 1 . In the Atkni of his Underftanding to the Truth of Funda-
mentals. 2. And in the Confentofhis Will : 1. To the Relations
between God and him. 2. And , the Benefits following thofe' Rela-
tions ; which both are offered. 3. And to :he Duties commanded,
on the ground of thole Relations. 4. Especially chofe .Dunes which
are msde by God the Condition of our Receiving the laid Rela-
E 3 tions
(i8)
tions or Benefits ; and fo are of flat neceflity thereto. Now in the
Apoftles Creed ( commonly fo called ) both thefe are implied in the
phrafe of [[Believing in :] But becaufe the great ftop now is in mens
Wills, for fubmitting to the Pra&ice of ProfefTed Truths ; there-
fore we have thought it necefTary ( having fo much Scripture war-
rant ) to require diftin&ly a more exprds Profeflion i. Of Af-
fent to the Truth. 2. Of the forefaid Confent : the expreflenefs be-
ing no way inconvenient, but in our judgements very needfull
6. Under ft and that for the former part, the Profeflion of Affent
to the Fundamentals, wedomakeufe of the common Creed called
the Apoftles, as our ground and text -y and we fuperadde our own,
by way of Comment or Expofition. If any (hall tharge us with no-
velty or contempt of Antiquity in making the Ancient inefficient,
I (hall thus prove the charge to be unjuft. 1. We highly efteem An-
tiquity, and efpecially the ancient Creed : and we take it to be Effi-
cient to them that underftand what it implieth, as well as what it ex-
preffeth : And therefore we continue it, and never defire to lay it
by : no nor one word of it do we alter ; not fo much as the quefti-
oned word, of defcending into Hell. 2. Yet we fuppofe that a full
Creed fhould exprefs the Fundamentals, and that all things necefTary
to falvation are not exprefTed in that ancient Creed. Implicitly the
whole Profeflion is in thofe three words, Matth. 28. 20. Baptizing
them in the Name of the Father, and of the Son, and of the holy Ghoft :
Shall we therefore fay that no more fhould be exprefTed ? or accufe
the ancient Creed for exprefling more > 3 . It is the Bible that we
take for our prefent Rule, and we have fully proved both the Veri-
ty and Abfolute Neceflity of what we require,by clear Texts of Scri-
pture. And if the Creed contain not that which the Scripture make
necefTary to Salvation, is it not as fafe to fay that the Creed hath too
little, as that the Bible hath too much ? Though for my part I will
fay neither : becaufe that Creed might be fufficient for former times,
when men underftood what was Implyed,as well as what was Expref-
fed : and may yet fuffice, on fuppofltion that men be taught
what it implies, and will profefs that Implyed Do&rine by itfelfas
an expofition. 4. You may as well accufe the Univerfall Church, as
us,in this. If they did not accufe the old Creed of Infufficiency, when
the Council of Nice formed theirs, and the Council of ' Constantinople
added to that, and when many other Councils have had their proper
Confeflions, as moft of the Reformed Churches alfo have had 5 why
fhould we be thought more guilty in this then they ? Sure Athanafins
thought
ft*)
thought as low of the fufficiency of the firfl Creed,as we do: And the
Councill of Trent thought it much more Infufficient, as their defera-
ble additions witnefs. 5. Underftand, that we are fo moderate in
this point, and fo fenfible of the mifchief of enlarging our Creed be- '
yond the'bounds of Scripture, that we will not break Communion
with any ( I fpeak for my felf and thofe whofe mindes I know ) who
will take only the Apoftles Creed, on thefe two Conditions : 1. So
they will add the following Profeflion otConfent, without which a
bare Affent will do little good, feeing the Devils, fairh fames, be-
leeve and tremble. 2. So be it they make it appear that it is not to
hide any Herefie, that they refufe our explicatory Profeflion 5 and
that they are not ignorant of thofe neceffary Truths which our Pro-
feilion doth contain. 6. If any fay, We fhould have made ufe then
of fome other of the ancient Creeds. I anfwer, We have made ufe
only of the moft ancient and unqueftiona1>le;not formed by theCoun-
cill at Nice ; but by the Counfel of the Holy Ghoft, and delivered
expreffely in the Scriptures : not mixed with our conceits, but given
you in Gods exprefs words.
7. The things that we thought fhould be fullier exprefTed then in
the ancient Creed, are thefe: 1. A man may beleeve all exprefTed
in the ancient Creed, and yet beleeve that there is a hundred Gods :
For it expreffeth not God to be the Only God, yet doubtlefs this is
implied. 2. That Creed may be profeffed, and yet men deny Gods
Infinitenefs, his Omnifcience, Goodnefs, Mercy, Juftice, Preservati-
on Government of all,e£r. yet doubtlefs thefe are all implied in the
term QGod.] 3 . A man may beleeve all that is exprefTed in the an-
cient Creed, and yet deny, not only Original fin, but that ever man
did fall from God and Happinefs,or ever flood in need of a Redeemer.
4. The ancient Creed telleth us not that Chrift is God, and therefore
may be taken by an Arian. 5. It tels us not that ever Chrift was
the Redeemer of the world nor of any in it : nor that ever he died
for fin. 6. No, nor that he died for us: It only telleth us that he
was crucified, dead and buried ; but telleth us neither why, nor for
whom, nor for what : yet no doubt but it implieth all thefe things,
which it expreffeth not. It telleth us of beleeving the forgivenefs of
fins, but it telleth us not whether they are forgiven for Ch rifts fake,
or with any refpeft to his facrifice as the caufe • yet no doubt it im-
plied this. 7. It doth not fo much as profefs that Chrift himfelf was
without fin. g. It fo obfcurely mentioneth the Article of the Holy
Ghoft, not expreffing his Relation to us, orworksfot us, Miracles
or
/
or any other, that from thence alone it cannot be known, what a fa*
ving faith in the holy Ghoft is. I will add no more : Only, were it
not for interrupting the unlearned Reader, I would here recite many
of the Ancient Fathers Creeds or Principles , that you might fee how
we agree with them in the Point here added. ^One you may fee in
Origens Prolog, ante Peri arch. Learned Parker ( or Sane ford ) de Def-
cenfu will dired you to more. One brief one I will venture to fet
down,becaufe it is fo ancient,and k> agreeable to the Scripture. Ter~
full, de prxfcript. cap. i 3 . Regula eft autem Fides, ut jam hinc, quid
credamus profteamur : ilia fcihcet qua cnditur £ ZJnum omnium^
Deum ejfe, nee alium prater mundi conditorem • qui univerfa de nihilo
produxerit, per verbum fuum prima omnium emijjum. Id verburrL>
F ilium e]pu Appellatum, in Nomine Dei varie vifum Patriarchs, in
Prophetic femper audit urn, poflremb de latum ex Jpiritu Dei Patris, &
Virttite, in Virginem Mariam, carnem fatlum in utero ejus, & ex ea,
natum hominem, & effe fefum Chriftum : Sxinde pradicaffe Novanu
Legem & Nov am Promijfionem Regni Ccelorum : Virtutesfeciffe : Fix-
umCruci: Tenia die Re fur re xi^e : In Ccelos ereptum federe addex-
tram Patris : Atifffe Vicariam Vim Spirit lis Sancli qui credentes a-
gat : Venturum cum charitate ad fumendos fantlos in Vita aterna ejr
promiffonum ccelefiium frublum 5 & ad prophanos judicandos igni per-
.petuo, facia utriufq\ partis Refufcitatione cum carnis Refurreclicne.~\
Hccc Regula a Cbrifto ut probabitur inftituta, nulla* habet apudnos qux-
fliones,nifiquas h&refes infer unt,& qua hzreticosfacimt.
Vide & Iren&um l.i .c.4. & 1.2. C2.
8. We thought it neceffary to reduce all the Fundamentals or Ar-
ticles of the Creed to three heads, vU. the Father, Son, holy Ghoft,
and their Relations and Works. Becaufe Chrift himfelf in the Baptif-
mall Inftitution comprifeth all inthefe three : Mat.iS. 19,20. And
many Learned men think, that the Churches common Creed was
no larger at fir ft ( as Parker de Defcenfu at large endeavours to
prove ; and Lnd. Crocius Sjntag.&c.) or at ieaft chat thence it had
its rife.
9. Our greateft care of all hath been, to give you the Scripture
fenfe in the Scripture phrafe ; that fo no good Chriftian may have
any fcming caufe to fcruple the Profefting it : and none might be
able to deny it, without plain denying Gods own Word. The Ne-
xeftity of fo doing is fo evident, and our Reafons againft departing
from the lex^r of the Text, are fo many and obvious, that I will not
trouble you with them. I pray you perufe Learned D* Staughtons
Form
(21)
Form of tobolfime Words, Serm.2. pag. 60, 61, 62.
10. We did ic as a work of Neceility, not prefuming of our fuffi-
ciency fo far as to fay or chink tliac we have done ic perfectly : For
we judge it a work he for a Council! of che ableft men on earth, to
do ic as ic (hould be done,^/*,. chat there may be no word coo little,or
too much,or unfit,or out of order.
11. We thought it meet to fubjoyn the full proof of every word
from the Scripture, that it might be pad controverfie with all belie-
vers. Concerning the Texts cited I mud defire you to obferve, that
every Text doth not exprefs the very words that we have put down,
but all exprefs the fenfe and fiimme of the words ; fo that I think
fcarce two fyllables can be found that are not. exprelly in the words of
Scripture, which contain any matter that is liable to controverfie,
If you finde ten Texts cited for one thing, if the words be not in nine
of them, it is iufficient if they be in the tenth ; and therefore I muft
intreat you, if you doubt,to perufe them all. And let not the number
offend you : If you need them not,they are no trouble co you : Few
of chem,I chink,or none, are impertinent : A concent of many Texts
may convince more then one fingle Text : at leaft it will be ufefull t<*
have fo many Texts at hand, for the convincing any others of any
Article of the Faith, though you doubt not your felves. Only the
particular Application of fome parts of the laft Branch, w*. \_our
Confent that f'uch a man {hall be our P aft or, and that We will be Mem-
bers ofthU or that particular Church :J cannot be proved in termes
from Scripture, but by confequence : For who can expect that Scri-
pture fhould name the perfons of our Paftors,or the places of our ha-
bitation ?
12. As for the fenfe of fome few of the termes that may pofiibly
be mifunder flood, I {hall give you my own thoughts,but briefly paf-
fing over all the reft.
1 . In the firit Parr, when we fubjo^fn \_ the Fattier ~\ to Q oneonlj
God 2 we do not exclude the Son and holy Ghoft : for we afterwards
exprefs the contrary. But we fpeak 1. In the language of the Scri-
pture, as the Texts cited will inform you. 2. And in the ordinary
language of Divines, who therefore call the Father Fundame?itKm->
Trirritatis.
?. In mentioning Gods Being (which we put firft) and his Prima-
ry Attributes, we apply the word \_Infimte~\\?> them all. And by the
Infinitenef? ot his Being,we mean his Eternity and Immenfity : (That
he is not a Body but a Spirit, not vifible, palpable,^, as bodies are,
G we
we imply or rather exprefs in the very fcermeQGW.]) By hi$ Infinite
Wifdome, we mean his perfect Knowledge of himfelf ancf all things
intelligible,paft,prefent or to come ; their caufes, roanners,ends cir-
curn{tances,orc. and how all things fhould be ordered and difpofed
of for the belt. By his Infinite Goodnefs, we mean all the perfedi. n
of his Holinefs,Inclination(if I may fo fpeak)to do Good to his Crea-
tures, and in a word, whatfoever it is in G*od which we may conceive
of in Analogie to Morali Virtues in man, which lye in the perfection
of his Will ( as by Infinitenefs of his Wifdon e we mean all his intel-
lectual! perfections.) By the Infinite Power of God, we mean his
Omnipotency, and all the perfection of that in God, which bears
Analogie with the Executive Virtue in man. For as m defcribmg
the perfections of man, we muft firft exprefs his Being as the Founda-
tion, and then reduce ail his Principall Virtues to the Perfections of
his Intellect, Will and Executive Power j fo muit we be forced for
our weak apprehenfions, to do by the Incomprehenfible God, while
we can know him but in this Glafs. Next we thought meet to men-
tion his Principall Works,and Relations thereupon : i . As to ail the
Creatures : of whom he is i . The Maker, 2. Preferver, 3 .£>Tpofer :
2. As to the Rationall Creature in particular : of whom he is the
Lord : which terme weufe in the Scripture fenfe as it comprehen-
ded both his Abfolute Propriety in us, and his Abfolute Soveraign
Rectorihip over us all : To which Relations of his it is that his per-
fect Juftice is to be fubjoyned, and his Mercy as to the raoft eminent
exercife of it. God muit be confidered as Rector, before heisconfi-
dered as a moft Juft and Mercifuil Rector.
3 . In the fecond Part, We thought meet firft to exprefs the Difeafe
and then the Remedy. The firft lay in Sin the Caufe, and its effects :
which as to our lofs is, in falling from God and Happinefs ( our true
God:) and the ftate to which we fell is that threefold mifery, Gods
wrath, the Curie of the Law, and the Power of Satan. Though God
hath not wrath as man hath, yet there is fome Caufe of our furferings
in God, which man can have no fitter conceiving or expre/fion of, .
then under the 1 otion of wrath : and therefore we muft do. as Scri-
pture doth,in difhuguifhing between Gods wrath and the effects of it,
and not make them ail one. When we fay, Man is fallen under the
Power of the Devil 1, weinclude,the Power of Sin, and the Fiefh,arid
the World : for thefe are but Satans materials, baits or inilruments.
A double Power of Satan we mean : both as he is the Caufe of Sin,
and as heis.theCaufeofpunrfhment, and therefore is laid to have
die
(*3)
tte Power of Death, Heb.i.i4. 2. The Remedie of this malady we
havedefcnbed in its feverail Caufes and parts, which I will leave td
your observation. By the word T orda\ned~\ we have no refpeft to
Eternal Decrees de rerum tventn : but to Chritb Legiflation, which is
in order to be placed before judgement and its execution, which are
next tub joined. So did the Church in TertHiiians dayes, as you may fee
by his [Pnedicaffe novate Legcnu.~\
In tne third Part, we thought it meet to be larger on the Belief of
the holy Ghoftyhen other Creeds are. For doubtlefs as it is not only
the eiTence and perfon of the Father and the Son that are to be Belie-
ved ; but alio the Relation and works of the Father as Creator, and
of the Son as Redeemer ; fo is it the Relation and works of the holy
Ghoft alio that muft be Believed to Salvation. And if the fin againft
the holy Ghoft be fo defperate, doubtlefs Belief in the holy Ghoft is
as neceflary. And indeed I fear moft Chriftians do not underftand or
confider well this part of their Creed, what it is to believe in the holy
Ghoft. I think the ancient Creed which I cited from Tertullitin ex-
prefleth it excellently \_ Afifijfe Vicariam vim Spirits SanBi qui cre-
dentes agat,~] Its like God would have kept the myftery of the Trini-
ty unknown to us, and never have made it the object of our faith, if
the feverail perfons had not ftood in thofe Relations to us, and done
thofe works for ns, that muft needs be known. I think Tertullians
termes are an exact interpretation of the work [Paraclete, J t is cal-
led Vim Vicariam, beeaufe Chrift being perfonally in Heaven, hath
fent the holy Ghoft to do the reft of his work on earth, and carry on
his Caufe, and maintain his Intereft till he return, againft the world,
flefh and Devil, which is to be Chrifts Advocate, or properly his
&gen\\_cjui Credentes Ag^t:~\?AiA that is two wayes,tbat he Actuateth
Behevcrs : 1. Extraordinarily ; by Infpiring the Prophets and Apo-
ftles, and caufing them to work Miracles and fpeak with tongues,^.
And doubtlefs this is a moft principal! part of our Belief in the holy
Ghoft ; viz,. To Believe,that the Spirit which fpake by the Apoftles,
and by which Believers did fpeak with tonguts and work Miracles,
was the very Spirit of God, even the holy Ghoft, and not an evil de-
ceiving Spirit, ( which they that arfirm bialpheme the holy Ghoft :)
and consequently that the many glorious works and gifts of this Spi-
rit, are an infallible leal to the Truth of the Teftimony and Doctrine
of Chrift. For you muft no:e the order of each part of our Creed.
The Father is to be Believed in as the fit ft Caufe and End of man;
and as his Happinefs. The Son is to be Believed in as the only way to
G z the
the Father, to Recover man to his favour and to the Happinefs which
he loft. The holy Ghoft is to be Believed in as the eminent Principal!
way to the Son, by infpiring the Prophets to foretell him, but fpeci-
ally by the wonderfuil Gifts and frequent evident uncontroled Mira-
cles which were wrought by the Difciples; and alfo by animating
and fanctifying his people : This is Chrifts Jaft and great witnete
which muft convince the world, or die they fhall have no greater to'
convince them. 2. And the holy Ghoft muft alfo be believed in, in
regard of his more ordinary [[Actuating of Believers ; and that is as
our Grade, Illuminator, Sanctifier and Aflifter againft our fpiritual
enemies in our Conflicts, and Comforter in our diftreffes.
In mentioning the Spirits indwelling and working ( which becaufe
they are mere undoubted Scripture terms, we put in ftead ofTerM*
I'tms £,S*f creientes ag^i~\ ) we make Believers the fubject : Becaufe
though faith it feif be the gift of God, yet there is fo much greater
and more eminent grace given after faith, and on condition of belie-
ving, then the Grace is which enableth us to believe, that it is only
the giving of chat greater meafure (and extraordinary Gifts) which
in the New Teftament is uiually called the Giving of the Spirit : For
(as Mr Th. Hooker and others exprefs it) the Spirit in wording Faith
doth but, as it were, make his way into the foul, and then dwelleth
and worXeth there afterwards ; as ( faith he ) fome Birds firft make
their way into a hard tree by (locking a hole in it, and afterward
make their nefts and lay their young there. Here note well, that we
thought meet before we expreiTed the particular works of the Spirit
in Believers, tcrmention firft the relative change of their ftates,which
in order goeth between their believing, and their farther fanclifica-
tion : Theie we have expreiTed in four terms. The firft in order is
our conjunction to Chriit as our Head, called by Divines, our Union
with him. Thefecondisour Memberfnip in the univerfal Church
which is his body. The third is our Pardon or Juftification. The
fouith is our Adoption: Where note 1. That we call not thefe
£the Work? of the Spirit] but put them in as in a Parenthefis, be-
tween our believing and the works of the indwelling Spirit. 2. Yet
we choofe rather to put them in this part of our Profefiion then the
former, becaufe as no man hath right to thefe benefits but through
Faith, fo though they are net the effects of that Faith (which the
Spirit worked) ) yet are they confequents of it by vertue of Chrifts
?.rcmife or New Law ; and though raith be not the caufe of them in
.find ienfe^yet it is the condition of our Right in them. And there-
fore.
(25)
fore they feem here to be placed, as Divines commonly do, between
Faith and Sanftification.
Note alio that by being [Tan&ified to Chrift as a peculiar people^
we intend firft the real change, eorr.monly called San edification ; and
alio the Relation th3t thence follows, of being a feparated, fan&ified,
dedicated, peculiar people. And we take fanctification, not for that
firft work commonly called Vocation, whereby Faith and Repen-
tance are firft wrought ; but as the Scripture takes it for the follow-
ing effecft of the Spirit dwelling in us. How the Spirit dwcls or work*
ethinu?, we preiume not to define. Further note chat we defcri.be
the exemfe of this (an edification : i ..In refpeel to the (late from Vrhich
we are changed, where we judged it necelYary to imitate the Church,
which hath aiwaies in Baptifm required a renouncing of the world,
fielh and devil ; and therefore ( Scripture making it neceffary to fal-
vation ) we think it requifite that this be in our Creed : Alfo we ra-
ther piK in QMortifying the flefii, and overcoming the.world and the
devil] then m.eeerly driving againft i hem, both becacfe the frii is
the common Scripture language, and becaufe it is not all driving, but
that which ends in overcoming that is faving, 2. As for the itate to
Which fanctiheation brings us, we thought meet 1 . To put down the
manner and nature of the inclination it feif, in the Apofties words
\JZeAw of gLod.^brkf\ left any fhould think that the externall work
is all. And for the exercife of it, we -diftribute it according to the
Decaiogne: 1. Into ferving God in holinefs, which hath- chief re-
fped: tathe firft Table. 2. And in righteoufnefs-, by which we fpc-
cially mean the duties of the fecond Table. 3 . \ et we thought it ne-r
ceflary to adde Qthe fpecial love of the Saints, and communion with
them, and the hope of Chrifts coming and Everlafting Life"] not as
if we thought the Decalogue extended nottothefe; but becaufe
Chrift in the Gofpel hath in a lingular and eminent fort required
them, and made them duties fo fpecially Evangelical, and neceffary
in particular : and the ancient Creed had £the Communion of Saints J,
which therefore we ought not to leave out.
Note alfo, that though Fairh, Love and Obedience be mentioned
both in the fecond part and in the third, yec it is no vain repetition 7
For in the fecond part they are mentioned, as they appertain to
Chrifts Legiflation and Judgement, and are required of man in or-
der to his happinefs : but in the third part they are mentioned • as
actually conferred by the holy Ghoft. So Everlafting Life is menti-
oned in the firft part,as given -(qvoadjia) by the Promife.and as thai
G 3 wh:«b-
(l£)
which Chrift will adjudge its to : But in the third part it is mentioned
as the objed: of Chriftian Hope.
Concerning the Profeflion of Confent, note i. It was neceflary
that we repeat the fame things which were before exprefTed in the*
Profeflion of Aflfent,becaufe it is (moftly) the fame things which thd
Underftanding receives as true ( together with the truth of enuncia-
tions concerning tbem ) and which the Will receives as Good. 2. I
take the Truth and Authority and Sufficiency of Scripture, to be
plainly included intheArtkie of our Believing in the holyGhoft
(as I have faid ) and therefore we may well require that it be con-
sented to.
Laftly, Underftand alfo that when you promife to God, to take
his Word and Law as your Rule, you (hew hereby, that this Law
rauft be ftudied that you may underftand it : For how can it be the
Rule of your Faith and Life which you underftand not, nor meditate
on, that you may underftand it ? PfaL 1.2,3. And therefore you
may fee, that it is not enough to learn this Creed or Profeflion, but
you muft ftudy the B!ble,whence this is taken.
Efpeciaily remember that it is here fuppofed that you underftand
the ten Commandements, which (hew you what is your duty, and
alfo the great Commands of the Gofpel, for Faith, Repentance, for-
giving wrongs, loving the brethren, and loving enemies,^* which
Chrift hath eminently fet his fignature on. All this is implied alfo,
in your Promife of (incere Obedience. Alfo the duties of hearing the
Gofpei preached, ofinftru&ing your families, Dent.6. 6. ofconftant
and fervent Prayer, of theufe of the Lords Supper, e?r. are here
implied : Thofe that promife Obedience,and yet live ungodly, with
untaught, ungoverned prayerlefs families, and in the neglect of
known duties, do but aggravate their fins by the addition of Promife-
breaking. It it therefore very necejfary that the Creed or Profejfion of
Faith, the ten Commandements, and the Lords Prajer ( Which u the Di-
rectory for Prayer ) be learned of all men : and it is neceflary that they
underftand the Do&rine of the Sacraments.
As for the laft ( our Confent to particular Minifters and Church-
memberfhip,) we have given you thofe Scriptures from whence you
may fee it proved, that fuch a Confent there muft be ; though the
particular places and perfons ( as is faid before ) are not there na-
med, nor will any wife man expeft they (hould.
To conclude ; I will tell you in a word more, what ufe we intend
to make of this Profeflion. 1 . When any Infants are to be baptized,
Ifhali
en)
I fliall expcA that the Parents do both profefs their own faith ( of
A/Tent and Confent ) that we may fee they are fuch whofe Children
have right to that Priviledge 5 and that they engage their Children
into the fame: and therefore I (hall repeat to them theApofUes
Creed, with our annexed Profeflion of Confent, omitting our ex-
plicatory Profeflion of Affent, a$ implied in the old Creed ( becaufe
we would in Baptifme be as contracted as may well be.) 2. When
any Perfon doth figmfie his defire to pafs out of the Number of In-
fant-members, into the flare and number of Adult-members, I fhaii
require or them an open Profeflion of the whole (both of the old
Creed, and our larger Scripture Profeflion.) 3 . At the firft Refor-
ming ( now ) of our nrefent Congregations, I (hall defire all to
Protefs the whole, and endeavour to fee that they competently un-
derftand the fenfe of thofe words which they fpeak. I will not affirm
every word in this Profeflion to be of abfolute Neceflity to Salvation.
But I will fay this, that I know not many ( if any ) Dodrines in it?
which I dare fay a man may deny,and yet be faved ( among our ordi-
nary hearers.) And we thought it far fafer to put in a word more
then is of abfolute Neceflity ( feeing even that may be yet of inferior
neceflity,) then to leave out one word,which may prove of fuch Ne-
ceflity ; and fo mens falvation may be hazarded, by the not receiving
it. Yet where it is clear that any word was not of abfolute Neceflity,
we were very ftudious of omitting it, defiring much in a Creed aH
poffible brevity, that may not hazard mens fouls. 4. Underftand
that for our Profeflion of particular Church-memberfhip, andfub-*-
mifiion to our Guides, we intend never to offer it to our People, but
this one time ( without fome neceflity which we do not forefee]) it
being not matter to be fo oft made ufe of : But the Profeflion of our
Faith tor AfTent and Confent, we (hail frequently make ufe of, as is
expreffed. So much for Explication.
objections Anfxvered*
BEfides what is faid that way in the foregoing Explication of our
Agreement, I fhail briefly anfwer fuch Objections,., as the feve-
rail differing parties may raifeagainft our courfe. .and their joynirjg«
with, us,
(28)
i. Some there are ( of what party I knew not, except of the
Worlds as oppofed to Chrifts ) that refolve they will make no alte-
rations, nor exercife any Difcipline till they fee what the Parliament
will eitablifh : I think for fear of being engaged againft what they
mayeftabiifti. And fo if the Parliament will never eftablifh Difci-
pline, they will have none at all. If thefe men pray for the difcovery
of the right way of Difcipline, it muft be but as a Gentleman that I
have heard of m the Warres, prayed every day that God would
.open his eyes to (hew him which fide would get the better, and that
he would take for the better fide. I confefs I take not thefe men to
be lit for our AiTociation, and therefore will not argue the cafe with
them, but leave them to the Parliament for their reward, feeing the
Parliament is efteemed as their chief Lord and Mafter. If the Parlia-
ments Licenfe or Toleration may ferve all dividers for the executing
of their defignes againit the Unity and Peace of the Church, and for
letting up of falfe waies, and yet will not ferve thefe men ( without
a command) for Uniting and Reforming : It feems others are fafter
friends to Satan and Herefie, then they are to Chrift and Verity.
2. Others ( of the fame neft ) think that it is in vain to attempt
any thing without the Authority of the Magistrate, for people will
but defpife us, What will they care for our avoiding them ? or who
will avoid them at our perfwafions ? It will be but matte falmen, if
the power of the Sword do not both prepare refpeft to it, and alfo
fecond it.
I take thefe men alfo to be not only unworthy an anfwer, but un-
worthy to be Minifters of the Gofpel ; who have fo bafe an efteem
of the Gofpel, and the power which they have received ; and dare
think that it is fuch a leaden or wooden Sword which Chrift hath put
into their hands ; when both the Scriptures which they preach, and
the Churches experience might have taught them that thefe fpirituai
weapons are powerfull and mighty ? or if they prove at any time in-
effectual!, let them fufped the ill managing of them-. For ought I
know thefe men might as well on their own grounds give over
Preaching, till the Magiftrate will force men to Pray, Meditate, Be-
lieve, Repent, and do every duty that they perfwade men to (were
it not for a more erTertuall argument called Lucrum.) What did the
poor Church do for fo many hundred years, when Magiftrates were
againft them ? and yet Difcipline was a&ed in fuch rigour, as would
noc now be endured to be once attempted ? Hath Chrift given you
the Keyes of the Kingdom of Heaven, and cannot you life them
without
(*9)
withoutthe arm of Migifterial Authority ? I defire God to change
yourmindes, or elfe to rid the Church of you and all fuch, and put
hisKeyes into iuch hands as can uie them ; and to give his people
fuch Paftors, as take Chrifts Authority to be valid for enabling them
to their work, and do not make the Magiltrates their God. Though
yet I (hall as freely acknowledge the ufefuinefs of the Magiftrates
power in feconding Chrifts command;, as another; and doubt not
but it is a very eaffie task co manifeft the fi nfulnefs of their negled
herein.
3. Others Object, that we (haHbut diiturb and difcompofe our
people, and oaafion'many co hoid off from jeyning with us, and
ethers to (eparate when t"ney find-j dbemfelves couched by our clo-
fer proceedings ; and is ic liofc be:cer co let them go on in peace as
they do }
Anf. 1. When the (Iron g man armed keeps the houfe, the things
that he pofTeflf-'th are in peace. Satan maintains his intereft in Souls,
and States and Crrrches, moft effectually, when he can ftablifhit
in peace. Moil linnets are quiet in the ftate of (in, if you would let
them alone and not diiturb them. The houfe that's fallen down lieth
ftill; and will you not re-edifle it for fear of ftirring it > 2. Are our
Congregations in a ftate to be refted in, or no ? That is the Queftion
to be determined. And I prove that they are not : 1. Our people
live in the coniUnt practice of apparent fin, by having and holding
Communion with thofe, whofe Communion the Scripture cornmand-
cth them to avoid. 2. This is become a Church-fin, which is more
hainous and dangerous then private and perfonall fins. 3 . Minifters
live in conftant apparent fin, not only in continuing the fame Com-
munion, but in neglecting of a great part of their duty ; never once
acquainting the viieit whoremafter, drunkard, or other evil doer, of
his duty to forbear Church-communion, and his danger in ufurping
it ( I mean perfonally, that he may apply it ; ) or never acquainting
the Church with their duty to avoid all familiarity and communion
with that man, nor once requiring them to do it. 4. Hereby mul-
titudes of evil doers are not only encouraged or hardened in finning,
but alfo deluded to think their ftate good enough for falvation, as
long as they are admitted into Chriftian communion, ortnk?n for
Members or the Church. 5. Hereby all the great neceflary duties
of private and open Reproof and Admonition are neglected alfo by
our people : For when they fee that they cannot proceed in it ts tell ,
the Church, that he may be admoniflied by the Paftors, they chink it
H almoft
(SO)
alinoft as good fay nothing ; andfo men do not plainly rebuke their
neighbours, but fuffer fin to lie upon them. 6. Alfo hereby the
Lords Supper is abufed, and Receiver and Giver made guilty and
judgements drawn down on the Church. 7. Hereby God is provo-
ked to eftrange himfelf from our Aflemtlies, and lefs to own our
Prayers, Praifes, Sacraments, &c. and to withdraw his grace, I do
not fay that this guilt lies on Church or Minifter for the prefence of a-
wicked man at the Sacrament, when we have drfcharged our duty,
to prevent or hinder it ; For it is not bare prefence that makes Com-
munion : In a moral ienfeit is no Communion, ifwedifclaim and
difownthe perfon, though he fit among us ; fortius breaks familia-
rity as well as locall removail. If I be conitrained to eat private-
ly, with a drunkard ( either through neceiluy of hunger, or others
violence, &c.) I breax not Pauls precepe [jvithfxcha one nonet to
eat,~\ if I do but declare that I renounce communion or familiarity
with him. But when we do not our duty the cafe is otherwife.
8. Hereby many Miniiters ( that do keep them from die Lords Sup-
per, and do no more ) do give occafion to the enemies of the Mini-
stry to fay we deal ielf-contradi&ingly; to deny the Sacrament to
thofe whom we take for Church-members, or faffer to continue
Church-members year after year ; and to whom we grant all other
priviledges of Communion : Whenas we are as much bound to avoid'
all private familiarity with them, and to require the Church to do the
li_ke. 9. Hereby we do hainoufly reproach and difhonour the Chri-
ftian profeilion, by iurTering obftinate rebels no go under the name
of Chriftians and Church-members. 1 o. Hereby we occafion the
infedion of our flocks, and the increafe of wickednefs, by keeping
up the credit of the wicked, or keeping them from that difcredit which
Chrift would have them undergo : and by iurTering good and bad to
have equal familiarity, convene and fociety; and fo a little leaven
may leaven the whole lump. 11. Hereby we hinder the recovery
of the wicked, which by Chrifts means of fhaming them might be
furthered. 12.' Laitly, Hereby we caufe not only our Churches to
fee reproached, as having in them conftant drunkards, whoremon-
gers, railers, cjre. (nay we know not well, who is a member and who
not ) but alfo multitudes of tender well-meaning Chriftians to fepa-
rate from them, as common finks of all pollution. It is beeaufe \te
Will net make that meet and necejfary feparation, Xvhich Chrifl requireth
regularly and authoritatively a& Guides of the Church, that Jo many do
w*\e irregular finfull fcfars.tions. The great tauk i? in us, and we do
but-
(30
but condemn our felvcs in crying out againft Separatifts,as long as we
continue the occafion by our negled.
Thus I have briefly given youfomeof my reafons, for a ncceflity
of further Difcipline, and why we may not content our felves with
that ftate that our Churches are now in ; no though we do keep open
ungodly ones from the Lords Supper. (I fpeak not of thofe Churches
that are well ordered, and know their members, and exercife Difci-
Pline-) ■ i 4
More particularly, i. Some Brethren of the Clafficall way may
poffibly Object, that joyning with us in this way, may feem to fig-
nifie a difiike of the Refolutions of the Affembly, or a Confent to
the undoing of what they have done. Anf. There is no ground for
thisfcruple: For we do not difclaim or condemn the judgement or
way of any party, by taking up at prefent with what all are agreed
in. A prefent forbearance of the ufe of full Clafficall Government,
is no rejecting it. We did in this County feek for Authority from the
Parliament many years ago, for the eftablifhing of the Presbyterian
Government; and all our endeavours were fruftrate. And many
Brethren that make this Objection, do Preach themfelves without
the exercife of the Presbyterian Government. For becaufe they live
not in London, Lancajbire, Shropfiire, where that Government was
authorized by Parliament,therefore they will not ufe it : And fo fome
of them for many years have forborn all adminiftration of the Lords
Supper, and others adminifter it without any exercife of Difcipline :
And may not we as lawfully exercife fo much as all are agreed in, t as
they may forbear all ?
Ob]. But why may not you as well fet up the Clafficall Govern-
ment punctually., as do what you do > Anf. We are not all of one
minde j and thofe of us that are for the Clafficall Government, do
not think thofe parts of it which we here omit and forbear, to be of
fo great neceffity or moment, as for the prefent ufe of it, to disjoyn
and divide from all our Brethren of a different Judgement. We take
our felves bound to do much for the Unity and Peace of the Church-
es : Befides, b^ing many of us at a lofle in feverai controverted
Points of Difcipline, we think the Amicable Union and AfTociation
of Brethren, where all things may be frequently and plainly debated.,
will be the likelieft way to fatisfie and re&ifle us in thofe controver-
ted Points. In the mean time, you may joyn with us in going fo far
as wecangoUnanimoufly, without disclaiming, yea or forbearing
H 2 your
(3*)
your own way. For I think the conftant exercife of the Presbyterian
Government may well confill with our Proportions and Aflocia-
tions : part of it being indeed above, but not contrary to our Agree-
ment,and therefore may be done by thofe that will overgo us,witheut
dividing from us.
As for the Objedion about the NeceiTky of Ordaining Elders, it is
anfwered before.
And whereas it may be Objected, that we do allow a fingle Mini-
fter to name offendors, and to charge it on the peoples confciences
to avoid Communion with them, which only a Presbytery is autho-
rized to do, I anfwer, i .We defire each Church may have a Presby-
tery,and then we are agreed. 2. The Brechren of theClaflkali Way ,
do allow a fingle Parlor to pronounce the fentence of Excommuni-
cation it ieif, fo be it he have the advice . and confent or a Presbytery.,
And to avoid all poffibility of breach upon this ground, we have a-
greed to take the advice or- the AfTociation ol Mmifters, before we
require the people to avoid Communion with any. .Only we refolve
not to do this all on the fame reafons and principles : One may think
itofflatnecellity in a Regimentall way: Another may think it of
necelYity in a way of Union : Another may think it convenient to
avoid mifcarriages and ralh cenfures in fo weighty a cafe : Another
may think it fit to be yielded to, for Peace with thofe Brethren that
judge it neceiTary, feeing it is urqueltionably lawfull to taKe advice
in cafes of fuch weight. And u hy mull: we needs agree in our Rea-
fons, as long as we agree in our prad»ce ? 3 . It is only a Preaching
power that we exercife, applying Cbnlts dodrine to particular per-
sons and cafes : fuppofing the evidence of the fad and guilt to be be-
yound queftion, we do but apply the word to the perfon hereupon.
The Word faith that with fuch we mull not eat, we mult not bid them
Good fpeed,we muft turn away from them,eW\] Now I have neigh-
bours that go mad-drunk about the ftreets fometime once a week,
fometime once in three daies, fometime but once a fortnight ; Where
hath God made it the prerogative of a Presbytery to name this man
openly ? or to fay,W*th fuch a man you muft not eat ? ] Or if I have
a neighbour that would openly perfwade others that Scripture is a
fable and no Word of God ; Why may not I fay, [[Bid him not good
fpeed.] Have not Pallors a charge of particular fouls, but only of
people in general ? Is not the Old Tellament and New full of exam-
ples to warrant us in this ? Take heed of crying down, duty, under
pretence of queftioning Authority. If a fingle Pallor '{ that hath no
Presby-
(m
Presbytery) (hall all his time negleft the perfonal, publique reproof
of fuch men, or warning the Church to avoid them, Dare you war-
rant him and anfwer lor him at Goes barre ? and tor all the wrong
that the Church may killaui by his neglect ? If publique naming men
be a Cialiicall Presbyteiial, or Epiicopai prerogative, then it will be
as unlaw full for me to n.akefo cJoie an application, as to note out
the perion without naming him • for the caie is all one. And then I
may not anfwer a Separatift that will publiquely contradicf my do-
drine : or that will uep up and Preach lies in my Congregation ; be-
cauie I cannot anfwer or reprehend him, without naming him, or
perionally applying my fpeeches to him. And then itfeems a Mini-
fter may not out or the Pulpit name or defcribe any particular offen-
ders openly, either in the Church or elfewhere : For the Pulpit
makes not the difference ( nor have we agreed there to do ir.) What
a deal of unfcriptural invention is here ? tending to the c\ e: throw
of all Miniltenai power and duty. For if you will prove that one
man may not name or particularize a (Inner in reprooi inpubhq^, I
will prove by the fame reafon that he may not as a Mjnilter do itf -ufs
publiquely before, any witnefTes; nor yet may perfwade luch parci-
cular perfons to believe in Jehus Chrift • which SPairt durit do to a
Felix or Agripfa.
Obj. But the offended Brother is bid [Tell the Church"] and not
Telia particular Mimfter. And it is the church that he is to hear.
Anf. And dare you fay, he muft not hear a particular Minifter ? Sup-
pole it were granted you, that one Minifter cannot be a Repreienca-
tive Church ( as you interpret this Text ) nor yet that it is the Con-
gregation that is here meant ; Doth it follow that became ultimady
the offended perion mult tell the Presbytery or Gains, that there-
fore he muft not tell a fmgle Paftor > or ye: that a fingie Pallor muft
not without fuch telling, take notice of open abominations in the
ft rests, nor perfonaiiy reprove men ? Thruft nothing on the Church
withouc Scripture. It feems I nay not go into the iireets to reprove
a railer, or part a fray, or reprehend the breakers or the Lords day^, .
becaufe it is a Clafhcai or Epifcopal prerogative to name men openly.
Whether Lot offended in rebuking the Sodomites, will then be & hard
queition : For us like there was a greater AiTembly then we have
ordinarily at W7orfhip : And if a Paiior may no: do ir,much lefs may
any private man do it : and fo farewell ail brotherly open admoniti- *
on- by any but a Claffis or Bifhop.
Obj. But, at ieaft, one man may not fit in Judgement.nor examine
' H 3 the. -.'
(34)
the evidence of the fact when it is doubtfiill. Anf. i . A Paftor muft
endeavour to know the date of every particular foul in his charge,
and therefore ufe all fit means to finde out all fcaudalous fins. May
not he go to, or fend for one of his people, and ask him whether fuch
things be fo or not ? or ask others whether they know it ? What is
that Queftkm which a Claffis or Bifhop may put, and a Paftor may
not } 2. But for adminiftring Oathes we meddle not with it. 3 . And
where the cafe is doubtfull, wedifciaim all Determinations or Cen-
fures: Thofe we leave as others prorogative, confefiing it belongs
not to us. I do not think that fo high a penalty as exclufion from
Church-Communion , muft pafTe upon dark and doubtfull Evi-
dences.
Let me add this much of my own private Opinion (wherein all my
Brethren here agree not with me,) I confefs I take it for a very clear
truth, that one iingle Paftor may not only do what we have agreed
in, but may properly Excommunicate, and may Govern a Church,
where there is no other Governour of that Church with him : Nay
more then that, I think he may and mult do all that we agree in ( in
this point ) though there were a Presbytery in that Church, and the
major Vote were againft him. I would willingly give you my rea-
fons for thefe Affertions -y but only for fear left you fhould think
by my reafoning for them, that thefe were any part of our Agree-
ment, or that our Proportions had any neceflary dependanceon
thefe.
I will fay no more to any Objections that may poftibly be made
by my Brethren of the Claflical way, becaufe I finde by experience
it is needlefs ( if others be as thofe with us,) For they are the for-
warded men to our Union and Aflbciation, of any others ( here.)
The Lord grant the like fpirit of Unity and Condefcenfion in other
Parts.
As for the Objections that may be made by our Brethren of the
Congregational way, I fhall but touch them briefly.
1. Some may Object, that tying our felves to the obfervation of
Parifh bounds, and one Minifternot to receive Members from ano-
thers Congregations, doth hinder the free gathering of Churches,and
may force a man to fubmit to a weak Minifter, when he might have a
better.
Anf. 1. Brethren! Would you have Unity and Peace or no? If
vou would, muft not you condefcend as far as mav be to others, as
well
well arothers to you ? Let it be the property of the Pope to accept
of no Peace with any Church that will not wholly come up to his will
and way. And you know that this is the great point which you mtift
yield in , or you cannot have Union with the contrary minded,
2- Did you ever reade in Scripture that thofe were Members of a
Church in one City, who lived constantly in another City that had a
Church > Shew me where ? yea or that ever any were Members of
one Church, that lived among the Members of another Church ?
Shew me that if you can. 3. Doth not Church Affociation and du-
ty neceffarily preiuppofe cohabitation ? Is not natural capacity pre--
requifite to all duties or enjoyments ? Can men in the Countrey that
live in one Parifh, do the offices and enjoy the benefits of Members-
many miles from them, beyond their capacity ? 4. Is it not fit that
bounds for order and div.fion fhould be let ? And may not the Ma-
giftrate do it ? And is it not done in moft places, as well asyou can
defire } And where it is not, but Parifhes are either too great or too
fmall, get them amended as foon asyou can. In the mean time, af-
fect not confufion : turn not all order upfide down : God is not the
God of conrufion, but of order, which he would have eftabhfhedin
all the Churches. 5 . In the mean time, I pray you obferve,that you
may joyn with us in this without contradicting or defer ting your own
principles. For if there be fit perfons enough in each Parifh to com*
pofe a Church, and they be willing to keep to the ancient Bounds,-
will you not confeis it lawfully Yea very fit? Iknow you will. If
. there be not enough in one Parifh, we have agreed to lay two toge-
ther • but by content, and upon advice firlt had with the Aflbciati-
on and not too privately, left it be rafhly and unadvifedly. And can
you difallow this ? And if any particular perfons living in one Parifh
would be Members of the Church in another, we have agreed to ex-
amine the cafe : 1. If that Parifh that he lives in, have no Minifter0
' or one as bad as none, or the perfon produce a juft caufe of his de-
fire we agree to admit him. 2. If the perfon have no fufficient
caule yet by content of the Mmifters of both Churches, we deny-'
not but fuch a cafe may be diipenfed with (as if a man fay, I can pro- i
fit more by a neighbour-Mimfter.) 3 . But if he 'have no juft caufe^ f
and they both confent not, we may well refolve to forbear and refufe-
him. For 1. Minifters are Free-men as well as the people., and-
therefore ever\ mans defire muft not deprive them of their freedom,
and necefTuate their \ ielding to it. 2. In fuch a cafe no violence -is'-
offered to the freedom of a Brother, 3, The publique welifare -;:
Uhicv
t
(3<5)
Unity of the Churches, is to be preferred before the pleafmg, yea or
edifying of any fingie Member. What confufion will follow the
plucKing up of Chrifts and the Magiftrates and the Churches bounds ?
4. Much more muft the temporall commodity of (ingle men, give
place to the Churches welfare ( which will not ftand with diforder.)
Should not iuch remove their dweiimgs into tbofe bounds where
they would be Church-members? If you plead inconveniencies to
them : Remember then it is no matter of Conference, but of worldly
commodity : And may not I fet thegenerailgoodof the Churches
againft any mans commodity ? 5. If art the people may lawfully joy a
themfelves with that Church which Inch the Ableft Teacher, then
almoft all the world muit go to a few men, and leave the reft. Tuen
BarnahM may be foriaken, if Paul be the chief Speaker. 6. A ii
then Able mens Churches mil grow to that bignefs, that they will be
no Churches, the Matter being too big for the End and Form. I
would know this of you, May not you agree on a way to keep, your
own Churches from fwelling too big? no doubt: and mutt too;
fome then muft be kept out. And may not you as honeftiy and or-
derly reiblve to Keep out Members of another Parrfh, that are fitter
by habitation to be Members of another Church, then to keep out
the fi: Members of your own Pariih, that live among you ? 7. If
you may ( as you do ), agree among your felves not to receive the
Members of another Church that unwarrantably forfake their Paft or,
without his confeiit; and this without any reference to Parifti-
bounds ; why may you not better reibive on the iamecourfe with
reference to Panfh-bounds,where you have two reafons. The parties
reafons for removail we fuppofe the fame in both (as that he can bet-
ter profit by another, e^r.) 8.Yea if at prefent there be no region to
fear the over-greazneis of fome Churches, or if there were many
difcouragements 111 the Parifhes they live in, yet coniider that the
time to come muft be refpefted, as well as the prefent; and you
(houldfo contrive it rather, that other Churches mayinfeafon be
(bettered. 9. And God hath more means then Ministerial abilities
to increafe mens graces : He that keeps in Gods order under a mean-
er honeft Miniiter, is like to be a more humble, thriving Chriftian,
then he that will break that order under pretence of edification. The
Lord Knows that I fpeak againft my own vifible carnal inte;efts in a!l
this : For I am peri>aded, if I would have gathered iuch a Church
out of other Pdnlhes, I could have had fo many of the ProfefTors tor
many miles compafs as would have made an over-numerous Church.
But
(37)
But God ivfually chaftifeth men for fuch diforders, and fuffereth thofe
fame Profeflors co be our hearts-grief and fcourges ( by turning to
doftrinal or practical evils ) who break Gods order and the Church-
es Unity in the over-valuing of our parts. And they are oft ready to
pull out our eyes, that would have pulled out their own for us in a
diilempered zeal. 10. Chnftians ftiould not firft ask Q where may 1
have the befi Miniftcr, or company, or pur eft Ordinances ? or Where may
I receive moft good Q But they muft firft ask Q where lieth my Duty f
and Where may I do mcft good .?] For Gods work muft be done before
our own. And the faving ot fouls and propagation of the Gofpel, I
mult be preferred before our comforts. Yea let me tell you my ob-
fervation; The Comfort that Chriftians have in a fuffering, felf-
denying courfe of doing good, is afurer and more liable Comfort
then thauvhich is drawn from the fpecial advantages of Ordinances.
That man that lives among a company of poor ignorant fouls, and
will fet himfelf night and day refolvedly and unweariedly to teach
them, perfwade them and win them to Chrift, till he have bettered
the imperfect Church where he is, fhall ufually be a man of folidfet-
led peace :. When he that faith \Thefe are Carnal, Heathens, wiek?
ed ; This is a Weak^Minifiry ; / Will go joyn my fe If to fuch an excellent
Minifter and Church, and let them alone^ this man will likely be foon
fadded with his new comforts, and weary of his pretious Ordi-
nances, and be as ready to vilifie them and turn to fome other ; tilt
In this diforder he have run himfelf out of breath, if not out of alt
appearance of Grace.
2. Ohj. But it may be objeded, that by our propounding ouisr
Profefiion to All our Parifhes, either as being already Church-mem-
bers, or at leaft to be admitted, we fhall take in all the unfit again,
and make but a meer fhew of Reformation ; for they will all take and
make this Profefiion, and fo be as they were before.
I confefs I hear fome make this Objection • butany confiderate
man of competent reafon , may fee how groundleis it is. For
i . Though wc offer Chrift and Cburch-memberfhip with him, to all,
yet we do not admit all to be Church-members : For we admit not
them that either refufe Chrift or refufe to be Members on his terms.
Nor do we admit all that will make this Profefiion barely with the
tongue : For we have agreed, for thofe that underftand not the
Foundations,to Catechife them firft : And thofe that are notorious
or proved fcandalous finners, we fhall firft require their ferious Pro-
I feffion
C38)
fefiion of Repentance, and promife of Reformation. 2. We defire
to know what you would require of men more then we do ? on Scri-
pture grounds ? Are not ail the Fundamentals in our Profe/lion ?
Dare you refufe him that ownech them all, as not beleeving truthes
enough to falvation ? And to know the fincerity of his heart what
can you require more then we do in our ProfefTionofConfent ?
Can any but a true Ghriftian make that Profe/lion fincerely ? I know
you dare not affirm it. Will you devife means of your own head to
lliut out hypocrites, as if you had more care of the purity of the
Church, then Chrift had that purchaled it with his blood ? You°i fay
Men may profefs all this by rote as a form. I an Aver, 1 . Biefs God
if Truth have fo much friend/hip as to be profeffed : I know many
Profefibrs that were contemptuou fly unthankfull for this mercy, who
have notfo much left thernfelves as a bare profeflion of the Funds-
mentals, but are given up to the open denial of them, and to profefs
-oppoikion to them. It would be taken for a mercy in India, yea in
Italy or Sfain, yea in France, if all could but be brought to an open
Profeflion of Gods pure Truth, though with mot it were but formal.
2, But I would know how you will do to know mens hearts ? Will
Iyou require an account of the manner of their converfjon? Alas,
you require them but to delude you, or thernfelves, or to do an im-
pj&ffibihry. May not any man of knowledge cell a fair tale of conver-
sion that never hadit ? Is there not many a thoufand Chriftians that
never knew the time or manner of their converfion ? And are there
mot many that do know much of the workings of Gods Spirit on their
hearts, that have not words of their own to utter it ? If you fay,you
Jwould hear them give fome teftimony or fignes, at leaft as at pre-
sent, of the work of Grace on them ; I anfwer, What better fignes
can they give you then our Profe/lion doth contain? Sure I am, there
is the true defer iption of a Chriftian : I have lately feen a Book of the
experiences of Church-members given in ( its like not all at the firft
admittance, and its like made thebeftof) but yet I am fure fadiy
defedive to an under/landing, eye (many of them.) Pretend not to
more then your part in fearching mens hearts. If you fay, Thefe
are but words put into their mouthes. I anfwer, 1 . Prove that they
come not from the heart if you can. 2. And are not the words of
your Church-members learned before hand ? Some body taught
them, or they could not exprefs their mindes.
3 . Doubtlefs our way is fullas ftnd as we can finde any Scripture
to warrant us; (and we again defire you if you will go further, to
prove
prove it by Scripture.) But if any Paftors will be carelefs in the exe-
cution, we cannot fully remedy that. Perule our Proportions well,
and tell us what you would have more herein ? If any Paftor among
your feives will be carelefs in examining Members, and admit men
on bare words, you will not blame your own principles for that, I
could never fee but the Brethren of the Claflical way do come up to
as. much ftri&nefs for the qualification of Members, as your own
principles do require, or as you can de-fire them, fo be it the execu-
tion be but anfwerable : And that will lie on the perfons that manage
the work, and not fo much on the principles.
4. I pray you obferve how eafie Chrift is in Scripture in admit-
ting men to him, and taking Members into his Church, the Ads of
the Apoftles throughout will tell you : How fuddenly after conveiv
fion they were baptized, even thoufands. But with thofe that are
in his Church Chnft is more ftrid, and requireth that their lives be
anfwerable to their Profeflion. At firft he admitteth them without
any further triall, the fame day that they profefs Repentance and
taith : But afterwards he will caft them out again, if they deny him
by their works. If therefore you cannot blame us, in our Propor-
tions for calling out the fcandalous ; you have lefs reafon to blame
us for want of ftriclnefs in the adrniilion. Remember alfo the free-
nefs of Grace ; and let not your Pulpit found with the name of free-
Grace, when your practice contradiCteth it, by (hutting the door
agaiflit thofe that offer to come in on Chrifts own terms. If Chrift
queftion you for this, it will be but a cold anfwer to fay, Lord, we
could not perceive that they fpoke fincerely.] For youmuft prove
the contrary before you exclude him. All that ever Ix:ould hear to
the contrary was but this much, All men muft prove their claim to
priviledges, and not put another to difprove it. To which I fayt
Suppofe that rule had no exceptions ; They prove it thus £ I am en- 1
gaged to Chrift by my Baptifmal Covenant; I ft and to that Covenant,
believing what is mentioned in this Profeflion, and contenting to
what is here mentioned ; therefore I expeft the Church-priviledges
ofaChriftian.] When he hath thus laid his claim, and fhe wed his
Title, you muft have fomething to prove it inefficient, or you mud
not dare to deny him his priviledge. If you can prove that there is
no probability that he is iincere in this Profeflion, it muft be either
from his grofs ignorance of the meaning of the words which he ut-
ter eth, or elfe by his wicked life ; in both which cafes we agree with
you.
I z Bat
f40)
But in the name of God Brethren take heed, as of polluting the
Church by loofe admiflions, fo much more of cruelty to poor fouls
Remember how ill this befeems them that have rafted fo much mercv
as we our felves have done : and how prone they fheuU be to cover
their Brethrens infirmities, who are confeious of fo many of their
own; and how backward to uncover their nakednefc and to make
the worft of their cafe, that have need of Inch gentle' liandltng our
fetes. Remember Pauls command, Rom. 14.1. Him that Aveak
w the faith receive, but mt to doubt full Dictations. Sec Gal 61 2 *
Remember how oft Chrift was accufedfor being a friend or compa-
nion to publicans and finners? and by whom he was fo accufed?
and how oft he (hewed lenity, and how feidom feverity > and how
■dreadfully he judge th rafh Judgers? and how unmeet it is that the
fervantfhould be Under in keeping out, then the Mafter is- and
•hat man (hould pretend to be more righteous then God. Remem-
ber alfo that good Chriftians muft have a great defire of the largenefs
as well as of the purity of Chrifts Church. Of thirty parts which
the world may be divided into, nineteen are faid to bePagan-Idola-
ters, and fix parts Mahometans, and but five parts Chriftians. And
of thefe Chriftians, when you have counted, the Aba/lines the
Greeks, the Papifts, of all which (with the other fmaller parties as
theCophes, the Jacobmes,c^c.) it ts hard to fay which are the more
ignorant and defective ; how few are the Reformed Churches ' And
doth it befeem you with this poor handfuji to go fo neer the quick
and to pare away more then Chrift ailoweth you ? One feven years
converfe with Indians and Turks, would make fome men more cha-
ritable to weaker common Proteftants while they Jived. Above all
take heed (in the Name of Chrift I warn you) that you be not cruel
to Chrifts Lambs : that you (hut not them out for want of meer
words. Experience hath afcertained me, that there are Chriftians
that are much with God, powerfull in fecret grones and ftrivingc
and do underftand the fubftance of the Fundamentals and much more'
nay that are very able to help the ignorant, and great promoters of
Gods work in their places ; who yet are not able to give a Minifter
or undemanding friend any considerable account of their faith •
Partly through bafhfulnefs, but moft through fome fecret natural
unreadinefs of fpeech, and difability to exprefs their mindes. * Take
heed what you do with poor ignorant men and women that live well
and (hew a fear of offending God. He that gently drives and earn-
cth his Lambs in his arms, will not thank you for (hutting them out
or
(At)
er carting them in the ditch. I know there is need of caution alfo for
avoiding the loofer extream : but I am now fpeaking to you. Re-
member one thing more, and again I fay remember ic : Whether
the fearful 1 Scandals, Blafphemies and Apoftacies of Profeflfors in
this age, when many ftand fail and fear God, that were accounted
but common civil ignorant people, be not a warning and teftimony
from heaven againft our over-valuing meer Gifts and \Vords? and
our under- valuing poor weak Chriftians,that want them ;_and yet are
as loth to fin as others.
As for the Objection about our denying Church-Government to
the people, I anfwered it in the Explication of the Proportions : We
give them the mm me of what all moderate men defire, in giving them
a Judgement or Diicretion, and freedom from all humane inflaving
of conscience If any will needs have them be alfo Church-Gover-
nours by the major Vote, there is no poflibility of Union with thofe
that hold fuch fandy Principles, directly deft ru dive to the very Being
of true Political Churches and Government,
The next Objectors that I have to deal with, are our Brethren of
the Epifcopal Way ; whofe difTent I am readier to exped then others*
not fo much from the diftance of Principles, as from other accidental
difadvantages which I forefee.
The Objections which our vulgar hearers of that Judgement do
make, are partly occafioned from cuftom, partly from the fuggefti-
ons of Learned men of that Way, who alfo confirm them in the for-
mer. And therefore I muft here fpeak firft to the people, and then to
thofe Learned men that prevail with them.
Very many of the people that flick moft refolutely to that party
and thofe waies ( of my acquaintance,) are fuch as we cannot admit
to Communion with us, till they fhall openly profefs their Repen-
tance of their drunkennefs, fwearing, fcorning at Godlinefs, &c.
which they are notorioufly guilty of: Thefe I will not ftand to dif-
pute with about Ceremonies, they having greater matters firft to
difpatch. But I am not fo uncharitable or cenforious as to imagine,
that none are tender confcienc't, Pious and Judicious, that may yec
need fatisiadion in the following points. To fuch tnerefofe I {ball
firft fpeak.
The Objections which I have great reafon tofbrr here
raifed, are thefe three, i . That we do in our Agreemr \
I 3 Propo-
Propofition take to our felves a Power which is proper to the Bi-
fhops, vU. to name offendors, and call them to Repentance, and re-
quire the Church to avoid them : When as in the firft Propofition
we profefs to agree only on the Points that are agreed on by the dif-
fering parties. 2. That we are no true Churches, bothbecaufe wc
are not Diocefan Churches, and becaufe we have no Bifhops, and be-
caufe that many of us were Ordained without Bifhops, and fo are no
true Minifters, and therefore it is unlawfull to acknowledge us as
Paftors, or to joyn with our Churches as Members. 3. That they
cannot in confeience joyn with us, unlefs they may before-hand be
affured, that they may have the Sacrament kneeling, and the Litur-
gie ufed as formerly it hath been. I {hall anfwer theie three Objecti-
ons in order.
To the firft I anfwer : 1 . They may as well fay th at Preaching and
Paftoral overfightis proper to the Biihop ( which fome do not flick
■to'do ) for no Word of God or common reafon reftrains that Paftor
from particular applications, who hath Authority for general ones.
Is there greater Authority requifite for fpeaking to one man, then
to a thoufand ? or for doing that which in fome cafes every private
man may do (tell his Brother of his fin, and tell the Church of him .
if he reform not ) then for the reft of the Minifterial work ? If a pri-
vate man may before others reprove him as a private man, may not I
before others reprove him Authoritatively as a Minifter ? I would
know whether it be all perfonal, open Applications that you forbid a
Paftor > or only this one ? If all, then you {hew us indeed what the
fruit of your kinde of Epifcopacy would be : how k would overthrow
the very Office and Work of the Miniftry, and not allow a Minifter
to reprove or exhort a man, as his caie requireth. If a man fall a
fwearing in the Church when I am Preaching, I may not as a Minifter
rebuke him? I have read of times when Bifhops did arrogate Preach-
ing as their fole prerogative ( except fometimes when they faw good
to permit a Presbyter to Preach extraordinarily :) but I never read
of any that forbad them all open perfonall Applications. I fuppofe
therefore that you will not affirm this. And if I may apply other
truths to .the. conlciences of my people, then why not this ? Is it be-
caufe of the nature of the thing ? or from any limitation of my Power
in Cods Word ? Prove either if you can. May I not by way of ex-
hortation fay to a Drunkard [_ I intreat you in the Name of Chnft
to. be fober, and forfake your fin >2 Why may not I then fay [Xbrift
hath threatned damnation to you, except you repent ] and QThe
Church
(4?)
Church ought not to hare Communion with you as a Brother till you
do Repent ] and Q You ought not to ufurp the Priviledge that be-
longs not to you] and QWith fuch as you we ought not to eat] and
fo to require in Chrifts Name obedience to his Laws ? Hath Chrift
bid me Preach one Text of Scripture^nd not another ? May I require
them to obey that command, Heb.io.2$. For/tike not the ajfembling
of your [elves together^ and reprove thofe that difobey it (perfonally)
in not coming to the AfTemblies, or feldom } And may I not on the
fame Authority require them to obey that command, i 0.5.11.
But now I have Written to you not to keep company, If any man that i&
called a 'Brother be a fornicator, or covetous, er an Idolater, or a Railer,
or a drunkard, or an extortioner, ^ith fuch a one no mt to eat.~] Or that
in 2 fob. 1 o, 1 1 . If there come any unto you, and bring not this dotlrine,
receive him not into your houfe, neither bid him, God Jpeed. For he that
biddeth him, God Jpeed, is partaker of his evil deeds ■.] And that 2 Thef.
3.6,14,15. Now ^e command you Brethren in the Name of our Lord
fefus Chrift, that ye withdraw your f elves -from every Brother tk.t Vfati^
eth diforderly , and not after the Tradition Vehich he received of- vs. And
if any man obey not our Word by this Epiftle, note that man, and have
. no company With him, that he may be afbamed, Tet count him not as an
enemy jbut admonifb him as a Brother 7\ May not Minifters require their
people in particular cafes to obey thefe precepts ?
2. Nay, may not, nay muft not our people obey thefe precepts
whether we require them or not ? yea though we forbid them ? Elfe
God fhail be no God, without the Bifhops licenfe. You cannot fay
therefore that we may not apply thefe precepts, to particular perfons
and cafes, for our people muft apply them, or elfe they cannot
obey them. Perufe them and Judge fo, Rom. 16. 17. with many
the like.
3 . Is it not the doctrine of the Bifhops themfelves that Presbyters
may Rule, Guide, and Overfee the people; but that Bifhops muft
Rule, and Overfee the Presbyters ? So that this is the main difference
that they make of the Offices in degrees, in poiat of Jurifdiftion,
that bo th are Overfeers, but one of the people, the other of Paftors :
Why then may not we be allowed the Guidance, Rule and Overllght
of our people ?
4. They that diftinguifh between the Key of order and the Key of
Junfdidion, do without queftion allow the former to the Presbyters
Nov the Key of order (as rightly underftood, as Spalatenfis hath
largely opened it ) comprehendeth all that power whereby we do
iramedi-
(44)
immecRacly work on the confcience, and Co Is exercifed inforo interm,
and not dire&iy inexterno. Now that which we have agreed on is
only fo much as belongs to order, or to a Presbycer as the Ambaffa-
dor of Chrift, and his Watchman over the fouls of thofe people ; and
it is to be no further effectual then they confeiencioufly fubmit to it,
voluntarily, without external force. It is but our Preaching and ap-
plying Gods Word to the confidences of the hearers.
5. It feems they that make this Objection, would have Gods
work undone, if there be not Bifhops to do it. Men muft not be
told openly of their fin and danger and duty, nor the Church be told
of their duty in avoiding the fcandalous, except Bifhops do it. Wo
then to all thofe Nations and Churches that have no Bifhops, and
wo to thofe Churches where the Bilhop will not do it ; and fpecially
where he will rather countenance the (inner, and filence or banifh
the Preacher that would reform them. More fhall be faid anon to this
Objc&ion.
2. Tothefecond Objection (That we are no true Churches or
Minjfters, &c.) I anfwer, 1 . I muft here neceflarily give notice to
all that fhall reade thefe Papers, what kinde of men they be that I
have to deal with in this.
There are in England two forts of Epifcopai Divines. The one
fort are Proteftants, differing in nothing confiderable from the reft
of the Reformed Churches, fave only in this matter of Church-Go-
vernment. Thefe ( if they be not ignorant, ungodly, negligent, in-
fufficient, ) I fhall heartily reverence and defire their Union : And
many of them the Church hath had, and yet hath, with whom I ac-
count my felf unworthy to be once n^med : Such as were Jewell,
Bavenant, and many more formerly ; and fuch as are A. B. Vfher,
B.Hall, B. Morton, Dr Sanderfm and many more at this day. I am
very confident that we have not in our Propositions agreed on any
exercife of Difcipline, which is not agreeable to the Principles of
Proteftant Bifhops to grant us ; nay which Papifts do not very many
of them allow, where no Bifhops are. if therefore any of you that
are our hearers, being not able to maintain your own conceits, or
objections agairtft us, will fly to the Authority of Epifcopai Divines ;
we muft intreat you to go to the Writings of Proteftants only • and
if you will enquire of any now living, let them be fuch as our old god-
ly Proteftant Bifhops were : Or elfe I muft tell you we neither exped
their
f45)
their conjunction with us, nor (hall much be moved by their Judge-
ments.
For there is a fecond fort of Epifcopal Divines of the laft edition,
and of the growth of about thirty years, who differ from us in greater
matters then Epifcopacy, being indeed Cajjandrian Papifts, and le-
velling all their dodrines to the advancement of the Papall intereft;
If you will appeal to thefe Epifcopal Divines, we fhould almoft asfoon
confent to an appeal to Rome .
I muft defire you to underftand thus much that you may know
whom I mean. The French are more moderate Papifts then the Spa-
niards and Italians are : Efpecially as to the points of the Popes In-
fallibility, and his power over a General Council ; and many of them
deny molt of his Power over the Churches and Bilhops of other Na-
tions. Since the mixture of the EngUfh and French blood, there have
been ftrong endeavours afoot to make thefe two Nations of one Re-
ligion, and that muft be the moderate Cajfandrian Popery. What
agitations have been among our Superiours to that end, I will not
once prefume to meddle with : But ( to fpeak of Scholars whom
Scholars may be bolder with as being fitter Judges of their waies
which their Writings do difcover ) one of the firft and molt famous
Trumpets that founded a retreat to the Chriftian worldx to return
(on thefe terms) to Rome, was H.Grotiw, a man of great reading,
much Learning, and a mighty Judgement to improve it; but being
imprifoned in his Country for his a&ions for the Arminians in the
great ftirres that were then a foot, and having efcaped (being carri-
ed out in a Trunk) was made the Swedijh AmbafTador with the King
of France. This exafperated Learned man,by his refidence in France,
did both lie open the more to the reception of impreflions from the
Jefuites, who were his great familiars, and alfo had the fairer oppor-
tunity among thofe Papifts of the more moderate fort, to profecute
his defignes, for the reconciling of both parties ( Papifts and Prote-
ftants ) in a Caffandrian Popery. To this work he fet himfelf with
all his might, publiflhing Cajfander's Confutations with his Notes-
feeking to draw us up to the Council of Trent ( but not to the opini-
ons of their private Doctors.) Several Writings between him and
Rivett, with paflages in his Annotations do fhevv us what was his Re-
ligion. This defign had many favourites, of the better fort of the
Papifts, and the colder and more Ceremonial party of the Proteftants.
Fran, a SanQi Clar alalia* Davenport ( pr ovine it AnglU FF. Miw-
rnm Exminisler Provincials, Olim a$nd Dnacenfes Lettor TheoLgU
K Prima'
MS
frimartw, Nunc vero fer. Re gin a magna Britannia afacrk:&Q. faith
Th. white in the Dedication ot his Inftit. Sacr. to him : and yet he
lieth in London) did by his Writings deeply engage in it • feeking to
reconcile the Articles of the Church of England, with the Council
of Trent : ( for fo high we muft go as that Council, or no Reconci-
liation.) How far this defign took in England, is ealle in a greater
meafure to difcover, by many changes or later rimes. How far it pre-
vailed with the Bifhops and the Kings Chaplains, and other Doctors,
I had rather leave to your felves to judge, then take from my word •
only I would defire you but impartially to reade the Articles that
were in the beginning of the Parliament (while L.Digty, L.Fanlkland
and fuch others joyned with them ) preferred by the Commons of
England againit B.Wren, B.Pierce, B.fieotfntabj with the reft of them j
And obferve how they all feemed Proteftants, as long as the Warre
was like to profper for them ; but fince that is hopelels, how eafily
Dr Vane, Dr Bailj, Dr Goffe , with many more are turned Papifts
( of whom the Legenda Lignea will give you an account :) But lome
had more wit then thefe, and think they may do that Party more fer-
vice by flaying in England, under the names of Epifcopal Divines,
a great deal then they can do by declaring themfelves Papifts : And
therefore they rather ehoofe yet to make ufe of thefe greater Advan-
tages : And I confefsthey have very many and very great : And I
take my felf bound to proclaim to the Inhabitants of this Nation, this
publique warning (that they may efcape the danger If yet it be pof-
fible -7) and to tell them that he is ftark blinde that doth not fee fo
ftronga defign laid for the introduction of Popery, that gives it a
ftrong probability of prevailing, if God do not wonderfully blaft it.
The firft part of the Plot is, by blowing up the fparks of all Errours
and Hereiies, that our Churches being divided, may become odious,
and fo men may be prepared for a remove. (The kindling of diffenti-
ons and Warres between Proteftants, let God and the Authors look
after - I will not meddle with that.) The next is an incefTant endea-
vour to infed: all perfons, efpecially thofe in Power, Civil or Milita-
ry,, with the opinion of Ltberrinifm,that all their dodrines may have
Toleration and free \ ent, . and their practices a free exercife. They
will not yet openly {hew themfelves till their expeded freedom
be cftablifhed : but if once they were lure of it, fo that their open
dealing would be no hazard to their Toleration, you fhould have
them asbufily running' into our Pulpits,, or challenging the weaker
Minifters to Dlfpute about, the. truth of our Church and ReiigLon, a<:
any.
(47) >
any Anabaptifts do now. For their third Plot is to get down the
Learned, Judicious, Godly, Painfull Minifters ; at leaft to take away
their publique Maintenance ; and then they know how great a part
of the people ( fo impoverished already by Warres and Taxes) will
take him for their Minifter that will do it beft cheap, and will moft
humour them : And then they know that one Jefuite will fhame and
filence a hundred fuch Minilters in deputation, and carry the Coun-
trey before them in many places. And the fourth part of their Plot
is, to hinder all Union of the Learned Godly Minifters, and all ex-
ercife of any Difcipline, or maintaining of Church order ; that fo
they may tell the world, we have no Church, no Government, &c.
and that fo by divifion we may be difabled from oppofing them ; and
we may not obtain that ftrength among our felves, nor that intereft
in the people, which our Unity and Unanimity would afford us a-
gainft them. And therefore I know they will malice our Union in
this County. The fifth, and not the leaft part of the Plot is, to keep
afoot a Party of Learned men, who under the name of Epifcopal
Divines, may keep an intereft in the people, and partly draw them
from Unity, and from obeying their Paftors, by pretending a ne-
ceffity of Epifcopacy and Ceremonies,and keeping open the breaches
upon that occafion made ; and partly may inftill into them thofe
principles which may prepare them for flat Popery. And I confefs
its a great advantage that they have for this Work. For i. Some.
of them are men of fo much Learning as may deferve much refpeci.
2. Some Minifters lately put in, are young, weak, and indifcreet,
and fit matter for them to contemn, and modeftly to make ftepping
ftones to their own reputation. 3 . The Gentry that did with them
adhere to the late King, are under fo much furTering .in their Eftate,
Reputation, Places of Honour ,c£r. that no man can wonder if their
mindcs be much exafperated, and alienated from thofe Minifters that
were not of their Party (efpecially when they have weak injudicious
men to be their Minifters:) Nor fhould any wonder if they very
much value and prefer thofe Learned Divines that were of their
fide : And fo be ready to hear their Judgements before others.
4. And yet more muft it needs endear them to the Gentry, in that
they are their fellow-fufferers in the fame caufe : many of them be-
ing fequeftred, and caft out of their places, for the matter of the
Warres : And all men naturally pity the furTering, but efpecially
their fellow-fuflerers. I fcarcely know the thing in the world that
more uniteth and endeareth men, then furTering together in a caufe
K 2 which
U8)
which they think good. 5. And when thefe men have fecretly in-
fnared the Gentry, what a mighty influence the Gentry will have
on their Tenants and poor neighbours, is eafie to be judged, both
to draw them fir ft from their Minifters, and next from their Re-
ligions.
So that, alas, it is a poor low game that the other Sects in England
are playing in companion or" the Papifts. The Plot in a word is this.
The multitude and madnef? of other Sects muft be the means to drive
them from their preient ftation. The Gajfandridn Papifts under the
name of Epifcopal Divines, muft be the increments to draw them
from their preient ftation, and loofen them from their Minifters
and lb to prepare them for the Church of Rome • and then when the
matter is ripe, they muft deliver them all up to the Mafs-Priefts •
and when any pubiique Difputations are abroad, they muft give the
Papifts the better, and pais into their Camp.
I do judge it my duty to defire all the people of England, efpecial-
ly the Gentry, to difcern the danger that they are iri, and beware :
and to be jealous left their difcontents and paflions fhould betray
their fouls : and fo left they do themfelves more wrong then all their
enemies ever did them. And do not think that I cenfure you too
uncharitably, in thinking you in fo much danger of Poperv. For
you are but men : and it is no eafie matter to break through fo many
difcontents, enticements, prejudices and other great temptations,
which any man may fee in your way : I fee the nets are ftrong, and
che fifties moft of them weak, and therefore it is eafie to prophefie
what is like to become of you, if God do not fpeedily fhew you the
danger. K ea many of the more Learned Gentlemen of your own
party, are lately awakened to fee your danger ; partly by the num-
ber of them that are already turned Papifts, and partly by the indu-
ftry of the Papifts to pervert the reft : And they do themfelves pub-
lifh to the world, what a pack of notorious ignorant, filly fouls, or
wicked unclean perfons, thofe are that are turned Papifts • fuch as
are no great credit to the Religion that they turn to. Seethe Au-
thour of Legend* Lignea, Mr ClAfenhaH againft Dr Vane , Mr Wa-
therhcafe for Learning : all zealous men for Epifcopacy ; And indeed
^this is a great part of the danger, that very many of the Gentry are
to this day, after all the warnings of Gods Judgements, fo fenfual
and licentious, fo prophane and deboift, fpending almoft all their
time in drinking, hawking, hunting, bowling, yea fwearmg and
other ungodly practices ( wafting that pr-ctious time in vanity,which
the
(49)
the Lord knows they had as great need to redeem for a preparation:
for death and judgement, as other men) that it is no wonder if God
in judgement do give them up for a prey to the Papifts : That they
that would nor reduce their lives to their right belief, (hould be per-
mitted to reduce their belief to their vicious lives. I can but faithfully
warn you of your danger, and proclaim to you all, that the Gentry
or EngUndt\\2X were adherents to the King, are now under fo great
temptations, and fo great danger of Popery, that if God be not very
mercifull to them, they are gone. He that wiil'deliver men from evil,
will have them pray, Lead pus not into temptations y you fhall have them
ere long infinuadng themfelves with you, if you be not fore-armed
and refolved.
And among all others your greateft danger will be from the Popifh
Divines, that lurk under the name of Epifcopal. . T
If you ask me how you fhall know them to be fuch. I^nfwer, If
they could be eafily and certainly known, there were the lefs danger
of them. But you may fee much in this one thing : All their Wri-
tings or Difcourfes do carry on the Romane Intereft. Y ou may flnde
in thofe of them that write of Doftrinals or Devotion, i . The plain
footfteps of common Popery. I am loth to name men ; but I could
eafily (hew you a great deal of Popery in divers fuch Books which I
fee much in Gentlemens hands, as written by an Epifcopal Dodor,
And thofe of them that write about Church-Government, do quite
forfake our Proteftant Bifhops, and carry on thofe principles, by
which they may prove the Proteftant Churches to be no Churches ;
nor our Minifters any Minifters ; nor our people true Chriftians :
and which would necellltate us to go to Rome for our Orders;
which we cannot have without being fworn fervants to the
Pope.
Thefe are the men that I have now to deal with : for theirs are the
Objections now to be anfwered.
They fay we are no Minifters, i . Becaufe many were Ordained by
meer Presbyters without Bifhops. 2. Others were but the Bifhops
Curates, who were the fole Paftors of Churches.' And fo we have
no Churches neither. For it can be no Poiiticall organized Church
without Paftors. And therefore our people fhould not fubmit to
our Guidance , nor other Minifters alTociate with us as with
Paftors.
To this I now anfwer, 1 . It is manifeft that the contrivers of thefe
Objections are not Proteftants (in this at leaft.) For 1. They do
K 3 hereby.
(JO)
hereby at one blow deny all the Minifters of almoft all the Protectant
Churches to be Minifters at all : For they are none of them Ordain-
ed by Bifhops, except in England, or very few more, if any. Sq
France, Holland, Scotland, the free Cities, Helvetia,Stc. mud have
no Minifters. Nay the Superintendents of Denmarke, Sweden, and
fome parts of Germany, being themfelves but appointed by the Ma-
giftrate, and (as I take it) having at firft no Ordination by Bifhops,
no nor themfelves pretending to that which in the judgement of our
Antagonifts, is the Oftice of a Bifhop, it muft needs follow that
there are no true Minifters in any of the Proteftant Churches*, but
wrmt our own Dominions do afford.
2. Nay hereby they unchurch all thofe Churches at.ablow. For
if they are no Minifters,they can be no Organized Churches,no more
then we.
3 . Hereby they would abfolve all the people of the Reformed
Religion in France, Holland, Helvetia, Scotland3!kc. from all obedi-
ence to their Pallors as fuch.
&?>4 Yea, I think, hereby they would unchriften all the Reformed
Chriftians in all thefe Nations. For they fay ( that's their great ar-
gument ) no man can give that which he never had : but Presbyters
never had power to Ordain : Therefore they cannot give it : and
Bifhops did not give it them. And will it not hold as ftrongly [_ Lay-
men never had power given them to Baptize ; therefore they cannot
give it to others, or exercife it themfelves. 3 Now if the Minifters of
the Reformed Churches be no Minifters, but Lay-men, then prove
where any power to Baptize is given them. If thefe that I Difpute
with will (hew themfelves openly to be Papifts, and plead that wo-
. men or Lay-men may Baptize in cafe of Necefiity, I (hall defire them
to tell me, who gave them that power, and when, and by what ex-
preilions? and then we will compare a Presbyters power to Ordain,
witli a Lay-mans power to Baptize, and try with them, which hath
the clearer Commiflion. In the mean time, it befeems not me to
fpend time on this Queftion, while the whole Army of the Learned
Proteftant Divines (Bifhops and others) who have written againft
the Papifts in this point, remain fo much unanfwered.
5. Yea hereby ghey would make the Praifes, publique Worfhip,
and Sacramental Adminiftrations proper to the Miniftry, to be all
meer Nullities : and fo God hath no Minifterial fervice in any of our
Churches 1 O happy Home ! O miferabie Reformed Churches, if all
or any of this be true.
6. What
(51)
6. What if thefe few Bifhops that are left in England were dead,
or what if they die before any other be ordained in their rooms }
Why then we mult go to fome other Churches ( fay they) for help.
But what other Churches can we go to that hath Bifhops but Rome ?
And who knows not that if we would feek to Rome for Orders, that
we cannot obtain it without fwearing to be true to the Pope, and
the doctrine of the Council of Trent, and caufing all our charge' to
be true to them to the death and this with a Spondeo, Vovcoac Juro,
fie me Dew adjptvet & \o<zc f anil a Evangelia : as the Trent Creed
concluded^. Are not thefe think you zealous Proteftants ?
7. And if our Princes be of the minde as ail Reforming Princes hi-
therto have been, to forbid all dependance on Kcr^e, and feeAing thi-
ther for Orders, as accounting it dangerous that their fubjed-s fhould
have fo much dependance on forreign Powers, what ftiali we do for
Ordination then ?
8. It feems by thefe men, if thefe few Bifhops were-dead without,
fuccelTors, the Church of Chrift, at leaft in England, were,extind.
For if Rome be a true Church ( which I deny nor, without dim acti-
on) yet it is eafie to prove that we may not lawfully take their Or-
dination on their terms : and then it feems the Church of England
dependethon thefe few men for its Being to the worlds end, in all
likelihood. O what a rafh thing it was to imprifon wren for Excom-
municating, Sufpending or Depriving,. Ccnfuring, Silencing, fifty
Godly painfull Minifters in two years in Norwich Diocefs,. tor not
reading the Book for Dancing on the Lords daies, For ufing concei-
ved Prayer before and after Sermon, For not reading the Service at
the Altar, and fuch like : And for expelling three thoufand perfons
with their families into other Lands, by fuch dealings, with many the
like courfes 1 How rallily did they accufe B. Pierce tor fuch likepra-
dices, and putting down Minifters and Preaching, c;ii he thanked
God that he had not a Ledure in his Diocefs, ailedging that though
there was need of Preaching in the Infancy of the Church, yet now
there was no fuch need ; fufpending Minifters for Preaching on Mar-
ket daies ; and did fo erTedually put down a^J afternoon Sermons on
the Lords daies, that he mfpended him tha^reached but a Funeral
Sermon; and puttheMiniiter to Penance that did but explain the
Church Catechifm, faying that was as bad as Preachings and charge '
ing them that they ask no Queftions, nor receive any Anfwers from < \
the people, but fuch as were contained in the Catechifm in the Ser /
vice Book; and putting the Church-Wardens to Penance for not
Prefen
(52)
Prefenting them that did other wife ; yea commanding that the com*
mon Service fhould not be too long, that the people might not be
hindered from their Recreations at the Wakes : yea punifhing a Mi-
nifter for Preaching on a Text in Jonas of fading, weeping and mour-
ning, on the Wakes day, telling him his Text was fcandalous to the
Wakes. (And all thefe they lay upon the King, as being his Will.)
But what fhould I tell a people of thefe things that have felt them.
Had the Parliament known that it might lie in thefe mens hands, whe-
ther England fhall ever ( in likelihood ) have Minifters more, or
whether ever Chrift (hall have a Church in England more or not;
Yea whether ever he fhall have any Minifterial Worfhip, or one
perfon Baptized into Chrift ; it might have feemed more wit to have
let them crucifie the prefent Church, then extinguifh our hopes for
ever. Now when honeft B. V flier, Ball, and one or two more arc
dead, the Parliament muft go to the Tower to intreat thefe prifoner$?
that Chrift may once more have a Church in England; but if they
prove as dogged as they were wont to be, the Church is extind,
there is no probable remedy; our children cannot be Chriftened
again for ever,becaufe no man without a Bifhop can Authorifea Mi-
nifter to do it.
9. But fuppofe we could fend to Prefter John, and prevail with him
for fome Bifhops (when the vaft Kingdom of Nubia that was near-
er him could not borrow fome Preachers to fave the life of gafping
Chriftianity, but it was extinft for want of them ;) Yet, alas, how
is it poftible that we in England could be fure that their Bifhops were
rightly Ordained, having their power from Generation to Genera-
tion by a fucccflion of lawfully Ordained Bifhops ? Yea if we could
get fome but from Rttjpa or Confiantinople, our difficulty were infu-
perable. But I beleeve thefe Objectors would not have us to go fo
far, but rather ftoop to Romes conditions.
1 o. But, have not Councils determined, That the Ordination fhall
be Null which a Bifhop makes out of his own Diocefs > Concil. Anti-
cch.Can. 1 3 . & 22. and then our cure is yet more difficult.
1 1 . But what need I tell an Englifb man that thefe Objectors are
not fons of the Church <>f England, what ever they pretend, when
the world knows that the Church of England took him to be a true
Minifter that was Ordained in France, Holland, Scotland, Geneva,
Beidelberge, &c. by meer Presbyters without a Bifhop ? The world
knows that we did not Ordain thofe again that were fo Ordained • no
more {hen we baptized thofe again that were there baptized. The
world
(J3)
world knows that we gave them the right hand of Fellowftiip as
true Churches of Chrift, when we fet light by Rome . And muft thofe
now be Sons and Doctors of the Church of England that would per-
fwade the poor people,that; they are no Paftors that are not Ordained
by Bifhops ?
12. If yet the matter be not clear, let me intreat you to perufe the
Writings of the moft zealous defenders of Epifcopacy in the Church
of England, and fee whether they did not defend the truth of thofe
Churches and Minifters callings that have no Bifhops ; and the Par
ftorall Offices there performed of Minifters in Guiding their Flocks
(though they think it were better if they had Bifhops.) I will not fend
you to Chamier, ?ar&pu, Sadeel, or any of our forreign Divines,
who in their Writings againft Bellarmine and other Papifts debate this
Queftion, becaufe they are known to be defenders of their own
Churches. Nor will I mention tvhitakert, Reignolds, or any the moft
Learned Do&ors of our Universities, who are fufpe&ed to be no
great friends to Epifcopacy : But thofe that are paft all fuch fufpition
I will cite ; (yet not many, as not ftanding with my necefTary brevity,
and being in a known cafe.)
i . Dodor Field the Learned Dean of Glocefler in his 3 . IL of the
Church, & c. 3 9. handleth this very point of purpofe againft the Pa-
pifts, whom he brings in thus arguing £ By this note it is eafie to
prove that the Reformed Churches are not the true Churches of
God. It can be no Church that hath no Minifter: and Cjpr. faith,
the Church is nothing elfe but Plebs Spfcop adnnata. But among the
Proteftants there is no Miniftry ; Therefore no Church.] Dr Field
anfwers £The minor we deny,^.] Yea when they further ObjecT:,
/7.155. £Whatfoevermaybe-faid of thofe places where Bifhops did
Ordain, yet in many other places none but Presbyters did impofe
hands, all which Ordinations are clearly void, and fo by confequenc
many of the pretended Reformed Churches, as France33cc. have no
Miniftry at all.] To this the Doctor anfwers at large: and diftin-
guifhing between 1. Ele&ion of the perfon. 2. Ordination in ge-
nerall to the Miniftry. 3 . The afiigning to a man that fportion of
Gods people, which he is to take care of, who mufl be direEled by him
in tilings that pertain to the hope of falvation,] he adds [This parti-
cular affignation "giveth to them that had only the power of order
before, the power of Jurifdiction alfo, over the perfons of men.] (So
the Presbyters have power of Jurifdidion he thinks.) Next he addes,
Q.i 57. Whereby it is moft evident that that wherein a Bifhop ex-
L celletb
*J4>
eriteth a Presbyter, it not a diftinft power of Order, bat an eminence
and dignity only, fpecially yielded to one above all the reft of the
fame Rank for order fake, and to preserve the unity and peace of the
Church: Hence it followeth that many things which in fome cafes
Presbyters may lawfully do, are peculiarly refer ved unto Bifhops, s*
Hiemn noteth ; Potiw ad honor em Sacerdctij, qxam ad legis necejfua-
tern-, rather for the honour of their Miniftry, then the neceflity of
any law, and therefore we reade that Presbyters in fome places, ar d'
at fome times did impofe. hands, and confirm fuch as were baptized :
which when Gregory Bifhop of Rome would wholly have forbidden
there was fo great exception taken to him for it, that he left it free
again. And who knoweth notT that all Presbyters in cafes of necefli-
ty may abfolve and reconcile penitents; a thing in ordinary courfe
appropriated. unto Bifhops : And why not by the fame reafon Or-
dain Presbyters and Deacons in cafes of like nece/iity ? for fecr.g
thecaufe why they are forbidden to do thefe ac!ts is, becaufe to Bi-
shops ordinarily the care of all Churches is committed, and to them
in all reafon the Ordination of fuch as muft ferve in the Church per-
tainetb, that have the chief care of the Church, and have Churches
wherein to imploy them -which only Bifhops have as long as they
retain th^ir ftaading; and. not Presbyters,, being but Aihftants to,
Bifhops in their Churches. If they become enemies to God and true
Religion, in cafe of fuch neceflity, as the care of Government of the
Church is devolved to the Presbyters remaining Catholique, and be-
ing of a better fpirit: fo the duty of Ordaining fuch as are to aiiift or
fucceed them in the'Work of the Miniftry, pertains to them likewife.
For if the power of Order, and Authority to intermeddle in things
pertaining to Gods fervice, be the fame in all Presbyters, and that,
they- be limited in the execution of it, only for order fake, fo that in
cafe of neceflity every of them may baptize and confirm them whom
they have baptized, abfolve and reconcile penitents, and do all thofe
ether acts, which regularly are appropriated unto the Bifhop alone ;
there is no reafon to be given, but that (in caft or nexeflky, wherein
all Bifhops were extinguifhed by death, or being fallen into here- ••
fie, fhould rerife to Ordain any to lerve God in his true Wor-.
fbip) Presbyters as they may do allotKeV ads, wharfoever fpeciat'
challenge. Bifhops in Ordinary courfe maVc unco die;r», might do
tbisaifr.
Who then dare condemn all thofe worthy MimiTers of God tVat
preordained bj Presb; c« j in fundry Churches ot the world at fuch:
rimes*
varies as Bifhops in thofe parts where they lived oppofed themlSIves
sgainft the truth of God, and perfecuted fech as proieffed it ? Sure-
ly the beft Learned in the Church of Rome, in former times durft not
pronounce all Ordinations of this nature to be void. For not only
Armaehanm a very Learned and worthy Bifhop, but as it appears by
Alexander of Bales, many Learned men in his time and before, were
of opinion that in fome cafes, and at fome times, Presbyters may give
Orders, and that their Ordinations are of force, though :o do fo,
not being urged by extream neceflity, cannot be excufed from over-
great boldnefs and preemption ; neither fhoulditle^m fo ftrangc
-to our adverfaries that the power of Ordination fnoujd at fome times
be yielded unto Presbyters, feeing their Cherepifcofi,fuffragans or
-titular Bifhops that live in the Diocefs and Churches of other Bi-
fhops, and are no Bifhops according to the old courfe of Difcipline,
-do daily in the Romifh Church both Confirm children and giv«
Orders.
All that may be ailedged out of Fathers for proof of the contrary,
may be reduced to two heads, For firft, whereas they make all fuch
Ordinations void as are made by Presbyters, it is to be underftood
according to the ftridnefs of the Canons in ufe in their time, and not
abfolutely in the nature of the thing - which appears in that they
iikewife make all Ordinations fine tituU to be void : all Ordinations;
of Bifhops, ordained by fewer then three Bifhops with the Metropo-*
litane : all Ordinations of Presbyters by Bifhops out of their own
Churches without fpecial leave : Whereas I am well afTured the Ro-
manifts will not pronounce any of thefe to be void, though the par-
ties fo doing are not excufable from alliauk. Secondly ,Their fayings
are to be underftood regularly not without exception of fome fpecial
cafes chat may fall out.
Thus then we fee the Objection, which our adverfaries took to be
unanfwerable, is abundantly anfwered out of the grounds of their
own Schoolmen, the opinion of many Angularly learned amongft
-them, and their own daily pracl:ice,in that Cborepifcopi or Suffragan*,
as they call them, being not Bifhops, but only Presbyters whatfoever
they pretend, and forbidden by all old Canons to meddle in Ordi-
nacion, yet do daily with good allowance of the Roman Church, Or-
dain Presbyters and Deacons, confirm (with impofition of hands)
thofe that are baptized, and do all other Epifcopai ads whiles their
great Bifhops Lord it like Princes in all temporal eafe and worldly
bravery.
L2 (I will
(56>
( I will adde his Anfwer to the next Obje&ion, becaufe it is to the
fame purpofe with theirs that now tell us we are not lawfuli Minifters
we are wrongfully put into other mens places by Sequestrators ;
Thus therefore Dr Field proceedeth ) Q The next thing they Object
againft us is, that our firft Minifters, what Authority foever they
had that Ordained them, yet had no lawfuli Ordination, becaufe
they were not Ordained and placed in void places, but intruded into
Churches that had lawfuli Bifhops at the time of thofe pretended Or-
dinations ; and confequently, did not fucceed but incroach upon o-
ihermens right. To this we anfwer, that the Church is left void
either by the death, refignation, deprivation, or the peoples defer-
tion and forfaking him that did precede : in fome places,our firft Bi-
fhops and Paftors found Churches void by death, in fome by volun-
tary relinqmfhment, in fome by deprivation, and in fome by defer-
tion, in that the people, or at leaft that part of the people that adhe-
red to the Catholiquc verity who have power to choofe their Paftor,
to admit the worthy and refufe the unworthy, did forfake the for-
mer that were Wolves and not Paftors, and fubmitted themfelves to
thofe of a better fpirit. Of the three firft kindes of voidance there can
be no queftion ; of this fourth there may : and therefore I will prove
it by fufficient authority and ftrength of reafon.
Cjprian, Cecil'ms, Toljcarpus, and other Bifhops writing to the
Clergy, and people of the Churches in Spain, whereof Bafilides and
MartialU were Bifhops, who fell in time of perfecution, denied the
Faith, and defiled themfelves with idolatry, perfwade them to fepa-
rate themfelves from thofe Bifhops, afluring them that the people
being holy, Religious, fearing God, and obeying his Laws, may
and ought to feparate themfelves from impious and wicked Bifhops,
and not to communicate with them in the matters of Gods fervice,
L.i.Ep.4.! Quando ipfaplebs maxime habeatpoteftatem, vel eligendi digxosfactr-
P4M./.J. dotes vel indignos recufandi ; that is, feeing the people have autho-
rs rity to choole the worthy and refufe the unworthy. And Occam to
the fame purpofe faith on this fort, Si Papa rfr maxim e cekbres E-
fifcopi incidant in h Are fin t ad Catholic os devolnt a eft pots ft as cmnisju-
dicandi; If the Pope and the principall Bifhops of the Chriftian
world do fall to Herefie, the power of all Ecclefiafticall judgement
k devolved to the inferiour Clergy and people remaining Ca-
iholique.
This opinion of Cjpria* and the reft, if our adverfaries fhall dif-
like or except againft, may cafily be confirmed by demonftration of
- ~ "' reafom
(57)
reafon: For if it do fall out, that the Bifhops, and a great part of the
people fall into Errour, Herefie and Superftition, I think our ad-
verfaries will not deny, but that the reft are bound to maintain and
aphold the ancient verity ; who being not fo many, nor fo mighty,
as to be able to ejed thofe wicked ones by a formall courfe of Judi-
ciall proceeding, what other thing is there left unto them, but ei-
ther to confent to their impieties, which they may not do, or to fe-
parate themfelves, which is the thing our adverfaries except againft
in the people of our time. Now having feparated themfelves from
their former fuppofed and pretended Paftors, what remaineth, but
that they make choife of new to be Ordained and fet over them ; if
not by the concurrence of fuch and fo many, as the ftridnefs of the
Canon doth ordinarily require to concurre in Ordinations, yet by
fuch as in cafes of neceflity, by all rules of equity are warrranted to
perform the fame.] Thus far Dr Field.
I finde tranfcribing will make thefe Papers more tedious then I
intended, and therefore I will forbear moft of the reft, whichelfel
would adjoyn.
2. The fame Vindication of the Reformed Churches, and the Or-
dination of their Minifters without Bifhops, you may finde in that
Learned Godly man, B.Downame, and that in his very Writings for
Bifhops, the ftrongeft for Epifcopacy that ever I faw (not excepting
the late ones) and very paffionate againft the oppofers of Epifco-
pacy. See his Confecr.Serm. and Defence of it, U. ^.c.^.pag. 1 08. In
the laft he writes thus : [_ Out of a Chriftian and charitable defire to
preferve the credit of fuch Reformed Churches as have no Bifhops,
I endeavoured to prevent the Objections of Papifts, (mark who are
the Objedors) who reafon thus againft them : The right of Ordina-
tion being peculiar to Bifhops, it followeth, that where is no Bifhop
there is no Ordination : Where is no Ordination there are no Mini-
fters ; Where are no Minifters, there is no Church. I anfwered that
although ordinary right of Ordination belongeth to Bifhops in the
judgement of the ancient Church ; that yet it was not to be under-
ftood, as fo appropriating it to them, as that extraordinarily, and
in cafe of neceility it might not be lawfull for Presbyters to Ordain ;
and much lefs teaching abfolutely a Nullity of the Ordination which
is performed without a Bifhop, which Anfwer I confirmed by divers
Reafons ( fee them.) Whereunto I now adde, that there feemeth to
be the like reafons for the Impofition of Hands, in Confirmation of
the baptized, in the reconciliation of pubjique penitents, as in the
L 3 Ordina-
OS)
Ordination of 'Minifters, But although the two former were refer-
vedas well as the third to the Bifhop, yet extraordinarily, in the
cafe of Necdlity, and in the want or abfcence of the Bifhop, the
ancient Church held it lawfull for Minifters tolmpofe hands either
for the Confirming of parties baptized, or for reconciliation of the
penitents. The former is teftified by Ambrofrin Eph.\. & Auguftine
yu.ex Vet. c^ Ne.Teft. ntixt. q.101. The later by Cyprian, l.$.Ep.ij.
and divers Councils, Cenc.Carth.gr^c.c.^.Carth.z.c.^. Cem.Aranfic.
x.2. And the Popifh Writers themfelves do teach that the Pope may
give licenfe to him that is not a Bifhop,to Ordain: fo that he to whom
fuch licenfe is given, have thofe orders himfelf, which he would
give to another. Summa Angelic, ordo. §2. If therefore by the Popes
licenfe a Presbyter may Ordain Presbyters, much better may a com-
pany of Presbyters, t® whom in the want of a Bifhop the charge of the
Church is divolved, be authorized thereto by Neceility,whick as they
fay, hath no Law.] So far B. Downame.
3 . B. Jewell 'in his Defence of the Apol. ( authorized to be kept in
all Churches ) Part 2. p. 1 3 1 . [[Neither doth the Church of England
depend on them whom you fo often call Apoilates, as if our Church
were no Church without them. They are no Apoftates Mr H. &c.
Notwithstanding if there were not one, neither of them, nor of us,
left alive, yet would not therefore the whole Church of England
flee to Lovaine. Tertullian faith, Konne & Laid Sacer dotes fumm ?
Scriptum eft, Regnum quoque & Sacerdotes Deo & Patri fuo nos fecit :
TUff erentiam inter ordtnem & plebem conftituit Ecclefidt Author it as,
& honos per or dims confejfum fantlificatus a Deo. Ubi Ecclefiafeici or-
dinis non eft confers, & offert, & tingit Sacerdos qui eft ibifolus. Sea
& ubi tresfunt, Ecclefta eft, licet Laici7\ See more of Bifhop Jewels
minde, Part 3. p. 3 46. Scp.2. f.3. Div.$. p. 109,1 10,1 1 1. & c.g.Divif.
1 . and his Serm. on Hag. 1 . and againft their do&rine of fucceflion,
p.2.c.<).Divif.i.pag. (mihi) 127,128,129. So muchfor him.
4. Learned Sacavia, de diverf. Miniftr. gradib. cap.2.pag. 10,11.
5. Bifhop Alley in his poor mans Library, Pra/ecl.6. & Pralecl.3.
f-95,96- „ , L .
6. Bifhop Pilkinton in his Treat, of the burning of Pauls Church,
and on Hag.c.i. ^r.1,2,3. to 14. c.z. v.i. to 11. and on Abdaas or
Obadiah ^.7,8.
7. Bifhop Bridges for Supremacy, pag.^ 59, to 364.
8. Bifhop Bilfon in his Difference between Chriftian fubjedion
andunchriftian Rebellion, ^.540,541, 542. Part 3. &paffimi pag.
233,234- 9. Alex.
(59)
9. Alex. Novell Dean of ranis, in his Reproof of Dowtns Proof,
jfW.43, 44,45-
10. Grot i us himfeJf in his //. de Imperiofum. pcteft. circafacm, cap.
n.p.336. faith, that by the precept of Gods Law nothing is on ei-
ther fide determined, as to thofe Church-Offices, which fome Re-
formed Churches ufe, and others ufe not. And having laid down
divers Proportions in favour of Epifcopacy, he addesthefe follow-
ing in favour of Presbytery , as coniiitent with the former.
C ^*£-3 54- R*rfHm Pr* Paftorum aqualitate hoc prioribus Mis minime
fugnantia sfferimus. I. Epifcopalem eminent iam mn ejfe divinipr?-.
cepti, Probatur hoc fatuqu'ui non probatur contrarium,8cc. 2. Non
plane univerfaliter obfervatum, ut cuique civitati units Epifccppts pr*~
ejfet : de temporibits id jam probatum arbitramur ; pofiea quoque fape
pluses in una urbe Epifcoptimitatione fud&orum, quiqmt habebant Jj-
nagogas, totidem Archil jnagogos : Mult a autem in una /ape urbe fyn&-
goga (mark that) ant (ut Pbilo etiam appeilat) isey^v^u : Hnde MHd
infatjra, In qua te qutroprofeacha, &c. p. 3 57. fam vero etiam Ca-
thedra Epifcopales multi* in urbibus [ape non menfes tantum aliquot ',
fed & per annos etiam multos vacavere ; quo omni tempore Ecclefi^, ut
cum Hieronymo etiam loquar^ ctntmnni Presbjtercrum confilio guber-
nabantur, aut ut Ignatium loquemtem.audi'vimus «* ^ir/Sv^bi imiu&vaM
il trUvh&i Et pag. 358. Quanquam autem ex horum patrum fententia^
PrcfbjterU adimitur ordinandi fu*, quod ipfum multi* in Sjnodis con-
fit ut urn videri eft - jQuid tamen objlat quo minus id it a interpret emur
ttt Prejbjteri neminem potuerint or dinar e contempto Epifcopo $ ZJna cum
Epifcopu concurrijfe aliquatentu Trejbjteros ad ordinationem docere vi- -
detur Sjncd. 4. Cartbag.tkc. I Hud inter ea non video quomodo refelli
pcffit, ubi Epifcopi non j unt , etiam k Prejbjtero re Hi fieri ordinationem :
Cum hoc ipfum inter fcholafticos Ahijiodorenfis jam pridem concefferit. .
Nimirum ea qua evl^Bl^ caufa obfervantur,. excel) times J Has habent.
^ucmcdo in veteri Concilio Cart hag. in caufa neceffitatis Prejbjteri^ con- -
ceditur reccnciliare p&nitentes : Cr alibi manm imponere baptiaatis, .
Dein ut fupra diximus^ dubium an. Epifcopu;, an Prtfjjteris merit,
prep) iores fint Prafjjteri , qui nee fub (e Prc.jbjteros , nee fupra
fe Epifcopum habent. Nam & de Timoth.to it a argur,>cntatur Ambrt-
fus \^fhfi ante fe alterum non habebat, Epifcatom ernt.~^ Nimirp:nu.
(tit e Republic a, fumamm exemplum.) Mult a Ucer.t jenatui Regem->
ti, q.u<z jenatui fub Rege ctnftitr.:to von licent : Quia fenatm
fxr Rege, quafi eft Rex. 3 . Hoc afjeramas : Ncn levts.fui£e caufas rur •
hoc fzc;~L nonnklltsin loc/s Epifcopatus cei :e aaier?ny*s aliq-'cd omitte- -
rt'tnr.
(6o)
?fftf*P. i. Tenuria virorum3&c. 2. Caufa hujus conjilii effe potuit
hngaatque inveterata jam plane Epifcopalis officii depravatio : (Vide
nit r a. ) At prof e Bo nunquam tantos ah Apoftolorum &vo ad illattempora
procerus ambitio Ecclefiaftica fecerat, quantum ab if is feculis ad pa-
trumnoflrorummemoriam, utjamnifi abfciffa parte caufaria, morbus
vixfanaripojfe videatur, &c. Quid quod & nomen & eminentia Epi-
fcopal^ eorum culpa quibm obtigerat, omnemfui reverentUm perdiderat,
& in odium venerat plebis, cwl etiam erranti inter dum mos efi gerendus?
3 . Caufa addi potefi^ quod infeftijpmis temporibw jnagifkri veritatis no-
mine, invifa non culpam tantum ambitionis, fed & fujp'icionem omnem
amoliri debuerant ; quod cum fublata Epifcopali dignitate foUicite
curaverint, nefic quidem tamen calumniam effugerunt : Quid non au-
dit uri, fidoclrinx mutatio conjunBa fuijfet cum major i$ gradus adepti-
one ? Adftciam unam infuper caufam cur initio repurgationis non admo-
dum neceyarius fuerit Epifcopatus. Excitarat t)eus praft antes viros,
fummo ingenio, fumma eruditione, nee minore tarn apudfuos, quam apud
vicinos authoritate po/lentes, paucos quidem numero, fed qui plurimis
" negotiis fuftinendps pares ejfent : horum fumma apud omnes exifitmatio,
facile fupplevit quod ab Epifcopatu deer at. Et (fi cum Zanchio verum
volumus agnofcere ) reipfa nulli magis Epifcopifuere, quam illi ipfi
quorum ( quamvM hoc nonagentium ) author it as ad oppugnandum-j
ufque Epifcopatum valuit}Scc.^\ Et p. 3 67. [_Exercitium ergoclavi-
um, &jus abfolvendi penitent es ex omnium pat rum fententiafolis com-
petent Sacerdotibm, hoc efl, Frefbjteris verbi & Sacrament or um de-
pofitariis.~\ Yea in favour of Lay-Elders he afferteth ( having argued
them not to be of Divine Inftitution, yet) 1. That they may be law-
fully inftituted by Soveraigns, or by the Church on their permiflion.
2. That it may be proved by Scripture that this Inftitution is not
difpleafing to God. 3 . That there are examples in pious Antiquity,
either of this fame way, or one very near it. 4. That it is no con-
temptible benefit, that hy thefe Elders may be received. But thefe
to exercife their Office with feveral cautions : 1. Not claiming In-
ftitution by Divine precept. 2. Not ufurping any of the power of
the Keyes, nor of Excommunication, further then Excommunica-
tion belongeth to the people (executively.) 3 . That the men be not
unmeet. 4.Exercif ing no externall Jurifdi&ion but by publique L aw.
5. Standing as mutable. Thus far Grotius.
To all thefe let me adde two Epifcopal Gentlemen, that you may
fee the difference between Epifcopal Proteftants and Epifcopal fecret
CafTandrian Papifts.
The
r *i)
The eleventh (hall be Mr Chifenhall a Gentleman that lately an-
fweredDr Vane (a Chaplain of the Kings lately turned Papift.) Thae
he is no friend to Presbytery you may be out of doubt by his whole
Book ; and in particular by thefe difcreet gentle terms which he gives
to the Presbyterian Church of Geneva, pag.12. [[Such an upftart
youngling, thatwind-eggeof a tumult, which being braddened un>-
deraToadofi-Yrftf^* is become a (taring Cockatrice, and thinks to
center the world within the compafs of his contagious den, darting
poyfon upon whom he firft efpies : as experience tels us how he
glancing upon the poor Scot, has given him fuch a deadly wound
that he will fcarce ever recover it,d-r.] Is not this Gendeman zea-
lous enough againft Presbytery ? But yet he is no Papift : Tag. 129.
he faith Qt is not abfolutely neceflary that Bifhops Ordain Bifhops.
For what if all the Bifhops fhould dye fo near at one time, that none
were left Ordained by them ? Shall not the Presbytery make Bifhops>
They have Right to the Keyes ; which are called C laves Ecclefix, non
Epfcoporum : and they are the remaining Pillars of the Church, and
certainly may Confer the Order of Bifhop on others : and that the
rather becaufe the Councils forbid Bifhops of another Province to
Ordain,in a Forreign Province. And though it may feem ftrange to
fome that Minifters which are fubordinate fhould Ordain Bifhops,
andfo conferre Superiour Orders; it is not ( if rightly examined )
contradictory to Reafbn : For in this firft Ordination of Priefts
and Deacons , they are infra Or dines mapres, which Orders are
called Holy and Sacramental!, and are the higheft Orders : Wit-
nefs VoytVrbtn Dec. Difi.6o. fum.fac.R0.Ecclef.226. As for the
Order of Bifhops it is no more then a Pricft as to the Holy and Sacra-
mentall Order only : More excellent in refped of the order of Go-
vernment, which is rather cf humane then Divine Right : For as it is
Divine it is no more then What every Priefi hath by the Sacramentall
Order : but as it is humane it is tranfcendent in relation to 'Difcipline :
and therefore the Presbytery may agree co Ordain one over them to
Govern them in Ecclefiaftical Rices, as the people may choofe a
Prince to Govern in Civil affairs. Hence it was that the Apoftles fen£
fohn to EphefttSyScc.'] So far Mr Chifenhall.
12. I will adde alio the Lord Digby's words in that notable Judi-
cious Letter to Sr K. Digby, pag.118. {_ He that would reduce the
Church now to the form of Government in the moft Primitive times,
fhould not take, in my opinion, the beft nor wifeit courfe ; I am fure
not the fafeft:f or he would be found packing towards the Presbvtery
M of
of Scotland; which, for my part, I believe inr jjf$# p^Cavfemment
hath a greater refemblance then either yours o^urs, tatne-firft age
of Chrifts Church, and yet is never a whit the better for it ; iince it
was a form not chofen for the beft, but impofed by adverfi ty and
opprefTion ; which in the beginning forcJt the Church from what it
wifht, to what it might; not furTering that dignity and ftate Eccle-
fiafticall, which rightly beJong'd unto ky to manifeft it felf to the
world : and which foon afterwards upon the leaf* Ittcida intervalU
fhone forth fo gloriouily in the happier, as well as more Monar-
chical! condition of Epifcopacy : of which way of Government I am
fo well perfwaded,that I think it pity, it was not made betimes an Ar-
ticle of the Sccttiffl) Catechifm, that Bifhops are fare Dlvino. But as
it is a true Maxime in nature, Corruptio optimipejfwa, fo it holds
likewife in Government both Civil and Eccieiiafticail,c?^.] So far
the LordD/^j : Whofe wordsl recite not for his Judgement againft
the Antiquity of Epifcopacy ( for I now difclaim difputingon that
point :) but a majore, if Presbytery be likeft to the Primitive Govern-
ment, then at leaft thofe may be now true Churches that are without
Epifcopacy,and thofe true Minifters that are Ordained without them,
and true Ordinances that are adminiftred by fuch Presbyters.
Nor do I take the L. Blgby'% Reafon for mens varying of Primitive
forms of Government to be of folidity or fafety. Nor do I alledge
anyofthefe fore-mentioned Authours as being of their opinion in
the whole, nor as if they were with me of the higheft Authority. But:
to evince the full confent of the Epifcopall party of Proteitants, cal-
ling themfelves The Church of England $ to be downright for the
Truth of Miniftery and Ordinances where there is no~Epifcopacy?nor
Ordination by any but meer Presbyters : And to (hew you that
Rome hath alway argued for the contrary, and ufed the fame Obje-
ctions, which I am now anfwering, and that I anfwer now but on the
grounds of the Epifcopal Protcftants.
13. The Judgement of Learned Bp Davenant you may fee in his
Determ. J^.42. 7^.191,192. approving of the Ordination of Pres-
byters in cafe of Necefiity , and in fpeciall when Biftiops fall into
herefies, and refufe to ordain Orthodox Paftors, but will ordain only
fuch as will partake with them in their fa&ion and errour ; or when
they turn combined Enemies. to the truth : And hereupon he vindi-
cates the Eorreign Churches Ordinations without Biftiops.
14. Dr Prideaux our laft B? ofrvorcefter in Fafcic. Cont. de difcipl.
Fcclif p.2^9. faith, Presbjteram Fresbjteros wdinare pcfft •; pr&fer-
tim
CfS)
tim deficientibus Epifcopis, cone edit cum magifiro fententiarurn fantor
pars Scholafticortim ; ut patet ad fent. A4. *Z)j/?. 25. 2. Epifcopaturru
retinent tales Ecclefix, (viz,, tr anfmar in &} licet non per manum nnim
CMonarchice , fed Ariflocratice per multos adminiftratum. 3 . JWodera-
tores & fuperintendentes ipforum analogic efunt apudip/os Epifcopi, &
ritate {tit contendirnt) ordinandi pollent cumfiatribus y\ And Orat.
8. de vocat. Minifir. p.77. he faith, chat £thofe chat were baptized of
Hereticks chemfelves are cruly baptized, and thofe chat are ordained
by them are truly ordained.]
15. Bp Andrews alfo (as I remember, for I have not the Book
now by me ) in his Epiftles to Mdin.tus, goes the fame way.
1 16. See alfo how directly our Obje&ors imitate the Jefuite that
difputeth againft Dr Potter, Chap.6. § 20. 2 r . 22. 23 . And fee Chil-
ling-worths full Anfiver to him, too long to tranferibe ; Some of his
Queftions are thefe, pag. 360. Q Whether all thofe Proteftants that
conceive the diftin&ion between Priefts and Biihops, not Co be of di-
vine Inftitution, be fchifmaticali and hereticall for thinking fo ? Whe-
ther your form of ordaining Bifhops and Priefts be eflential to a true
Church > &c. Whether in faying that the true Church cannot fub-
fift without undoubted true Bifhops and Priefts, you have not over-
thrown the truth of your own Church ? Wherein I have proved it
plainly Impofilble, that any man fhould be fo much as morally cer-
tain either of his own Priefthood, or any other mans ? Laftly, Whe-
ther any one kinde of thefe external Forms and Orders and Govern-
ment, be fo neceflary to the being of a Church, but that they may
not be divers in divers places ? and that a good and peaceable Chri-
ftian may and ought to fubmit himfelf to the Government of the place
where he lives, whatfoever he be ? &c.~\
Much more might be added out of many Authors to prove that
the Doctrine of the old Epifcopall Proteftants is not contradicted
by any thing in our Agreement, but by the Objectors is directly
oppofed.
But I know fome will mar veil that I beftow fo many words in fo
plain a cafe, and trouble the Reader and my felf with fuch frivolous
Obje&ions, wrhich deferve not a ferious Anfvver (for fome have told
me all this) But they mud know that I have Reafons of weight for
what I do. They are men of no contemptible Parts, though of Po-
pifh inclinations that manage thefe Obje&ions, and make a great
matter of them ; and they are many of them well-meaning men, and
of no contemptible Underftandings, who through accidental advan-
M 2 tages^
tages, are taken with them. And if liberty of Se&s and Separations
be publiquely granted and confirmed to all, you (hall foon finde that
the Party that I am dealing with, will foon by their numbers ob-
fcure all other Parties that now trouble our Peace ( except the
Papifts.)
Having therefore fhewed that the Confent of Proteftant Bifhops
is againft them, I will give you fome further difcovery of their de-
fignes ; only adding here that faying of Mufculm ( not as his, but
becaufe ) cited by Grains, de Imperio fum. foteft, c. io.pag.322,323.
\_Paftcrem Chriftianum de Vocatione fua foUicitum ejfe non debere, neque
ambigere quin Chnftiana ac legitime fit fua Vccatio ubi ad Evangelium
pradicandum a pio Afagiftratu ant Principe vocatus cft.~\ Though I
know this fpeech muft be underftood cum gram falts, iome other re-
quifites being here fuppofed as implied.
1 3. It may eafily appear whether the Obje&ors be greater friends
to Rome, then to our old Epifcopall Divines, by the tendency of their
prefent plot : For they would have ail the people take us for no Mi-
nifters, and our Churches for no Churches, and fo all Gods worfhip
be negie&ed in publique where no Bifhops or their Miilionaries are.
And lo when ail others are diffeifed and turned out, the Papifts may
freely enter, there being none but thefe few faithfull friends of their
own to keep them out, which how well they will do you may by thefe
conjecture.
14. The Objectors do openly back the Papifts in the Argument of
fucceflionas a proper note of a true Church, againft the ftream of
Proteftants that have fully confuted them, both Bifhops and others.
It were in vain for me to fall on this difpute with thefe Doctors, as
long as fo many Volumes zgimft. Cellar mine are unanfwered. Dr Spa-
live faith, In externa fuccefp one quam & hxretici fape habent & Or-
fW^AriNor/habent, nihil eft moment i, lib. de Ecclef. cap. iS.fcl. 123.
pag.2. Reade more largely Bp Jewell Defence of the ApoL par. 2. pag.
131,132. and in other places. But it were endlefTe to cite all that joy n
with us in this againft the Fopifh neceffity of fucceflion : and it is
needleffeas to thofethat have read the writings of our Englilh Bi-
fhops and other Divines, who muft needs know already how fully
they fpeak to this point.
15. But it is a higher charge then Popery, that thefe Epifcopall
Dodors that I now fpeak of, are liable to: For my part, I fee not
how they can be cxcufed from unchurching, if not unchriftianing all
the people of Chnft on the whole earth ; or at leaft leaving it utter-
(6f)
ly uncertain, whether Chrift hath ever a Church, or ever a baptized
Chriftian on the earth ? For according to them, no Church is a true
Church without Minifters ( and it is true of an organized political
Church,) and no nan is a Miniftcr that is not Ordained by a Bifhop,
becaufe meer Presbyters La\ e no Power to Ordain j and no man is a
Bifhop that is not Ordained by a Bifhop ; and this mi it be a true Bi-
fhop, lawfully called, and not deprived again or his power- and
this muft be Ordained by a former Bifhop, and he by a former, and
fo the fuccefhon mutt be followed to the Apoftles. Now I would de-
fire thefe feekers (lor fuch they are) to refolve me thefe few doubts.
i. Can all the poor Chrift tans in our Churches in faith fubmit to
your owr Mmftry, or to any other mans on earth, as being true
Minifters of Chrift Authorized to Baptize, Adminifter the Supper,
Guide the Church ? &c. Can they know that the line of your fuc-
ceflion hath been uninterrupted from the. Apoftles daies till now ?
2. Nay, can your felves or any the learned'ft Cardinals at Rome,
or Bifhops on earth know that your fucceiiions have not been inter-
rupted ? Is Church-Hiftory fo clear, full and h. fallible in this? Sup-
pofe that by the advantage of the eminency of Rcme (being the Im-
perial Seat, and fo populous) that they could have fuch a Certainty
ofHiftory, Hath every true Church or Bifhop or Presbyter in else
world fo toe ? If fo,I confefs Hiftorians have plaid their parts better,
both for fulnefs and iaithrulnefs, then ever I dreamed of..
3 . Do you not defer ve ill at the hands of all Gods Churches, and .
God himlelf, to bring all poor ehriftians to fuch an uncertainty as
this, whether they have true Baptifm, Miniftry , Worfhip, &c. and
to leave all Minifters at fuch a lofs that no one man on earth ( much
lefs all ) can act. in Faith ? How dare they- adventure on a Calling
which no man living can afiure them that they are lawfully called cc >
and how fhould they comfortably go on in the works of it?
4. Muft not all thefe following things concurre before you can
knowthatyou area Mmfter on your own grounds? 1. You muft
be fure that he that Ordained } ou,was Ordained himlelf by a Bifhop.
2. You muft be fure that this Bifhops own Ordination was fuch as was
not void by the Canon : (that is,that it had not as great a deled: as the
Ordination of meei Presbyters which you fay is Null.)And here what-
a lofs are ) ou at when fome Councils allow that which another con-
demns: Some do make Null tbofe Ordinations which others allow*
of. Particularly, you muft be fure that he came not in by Simony (flL
hard matter :) that he was not a Heretick, or erroneous in the tun-
M 3. <iaaien—
(66)
da'mentals : that he was not Ordained by a Biftiop without the reach
of his own Jurifdid:ion ( elfe many Canons Null it: ) that he was
not a man through ignorance or wickednefs utterly uncapable of the
Office : that he was chofen by the Clergy over whom he was to be
Bifhop (and not only by a Chapter or the King :) Yea that the peo-
ple themfelves had their voices in the Ele&ion, or were called to;
Confent ( according to Cjprian and the elder times ;) and that die
people be prefent, and have liberty to make their exceptions, accor-
ding to later times : with many the like. 3. You muft be certain
that all the Bifhops fucceffively from the Apoftles times, by whom
you draw your claim, were thus Ordained : For one Nullity breaks
the whole chain, and nulleth all that follow, as you fuppofe. 4. You
muft be lure that never a one of all thefe Bifhops did lofe his power
again by Herefie, wickednefs or other means, before he Ordained the
next. 5. You muft be certain that the Bifhop had intentionem Ordinandi
(if you be right Papiftsr indeed.) 6. You muft know who was the
Apoftle that was the root of your own fuceeflion ; which is a great-
er matter then to know what Apoftle. did' firft convert the Nation.
SeeB.#/7;-Anddo you indeed know all thefe things? Is it indeed fo certain
ers Brit, whether it were fofeph of 'zArimathea, or Simon Z dotes, or any fuch
Ecdc.Pn- marij tnat firft converted England ? Nay ; know the Names
mor'c' l* z> of your PredecefTors before the time of aAugnftine the Monk ? And
3j4'5' if you know not who the men were, much iefsdo you know that
they were every man of them truly Ordained. If you have curranter
Hiitory of theie things then is yet openly known, why do you not
produce it? When the very general Queftion, Whether Bifhops
were put in the places of the Flamins, and Archflamins, is fo uncer-
tainly determined by Hiftory, that about thirty Hiftorians affirm it,
and yet Bifhop Vjher, Jewell, Godwin, Dr Suttliffe, Sr H. Spelwan,
deny it : I think waking men will hardly affirm a Certainty of any
Hiftory of their own fuceeflion by an uninterrupted feries of truly
Ordained lawfull Bifhops to the Apoftle that Ordained the firft Bi-
fhop. Nay it's well known, that a great part of the Chnftian world
is Uncertain what particular Apoftle did firft convert their particu-
lar Countries : which yet were it known, would go but a little way
toward the refolving our doubt.
But perhaps fome wili fay. It is not neceflary that I prove my
fucceffion let others difprove it that queftion it. I anfwer, 1 . That
Argument may ferve to flop the mouth of fome bufie Qaeftionifts •
In foroextcmolmmano it may have fome force ; But will that ferve
J . before
C*7)
before God P Either you are a true Paftor or not. If you arenot, it
is not the difficulty of difcovery or of eviction that will make you
one i If all the Baptifm, and other Minifterial ads that you have
performed, are Null, it is not mens inability to prove them Null,
that will make them Valid. 2. That fhould, methinks, be but fmall
Satisfaction to your own Confcier.ee neither : For Confcience will
expect that you prove your Authority, and not only that others
cannot difprove it. For it is Gods judgement and not mans3to which
you muft ftand or fall. And therefore Confcience muft needs put
you to refolve this Queftion, How know you that you are a true
Minifter ? and fo, How know you that your fucceflion hath been
uninterrupted, from an Apoftle, in point of lawfull Ordination ?
3. But if you think it be enough to Confcience, that you know
nothing to the contrary; or that you thinks you have an uninter-
rupted fucceflion ; then why may not this ferve turn as well for
others? Thofe that think Bifhops to be a humane InftitutiorL and
unlawfull, do think themfelves more rightly Ordained then you •
and therefore if thinking will ferve turn, why may it not ferve their
turn? 4. And for our people, if it be enough to fatisfie" their Con-
sciences that Sacraments and other our Minifterial Adminiftrations
are no Nullities, becaufe they think fo, or becaufe they cannot dif-
prove our claim, then why muft they not on that ground fubmit to
them that were Ordained without Bifhops, when they cannot di£
prove their claim ? 5. Nay why fhould people trouble themfelves to
know whether men be Ordained at all or no ? When Thinking muft
and will ferve turn, and a true difcovery is impoflible. For though
you can (hew your Orders, yet you cannot fhew all the fucceflion of
Orders from the Apoftle to yourOrdainer. I think that man that-
dare affirm that any one Parlor on earth can know that he is a true
Paftor, (if a fucceflion of right Ordination uninterrupted be neceffa-
ryto it and if want of that make the Ordination a Nullity,) isfick
of the difeafe that Feftns fufpected in Paul, and is elevated fo farre on
the wings of Pride and Learning, that he is quite overgone Humility
andReafon.
5. But yet this is not alL Do not thefe mens grounds leave k cer-
tain, that Chrift hath-no true Church or Mmiftry, or Ordinances, or
Baptized Chriftians in England, nay in all the Weftern Churches,
and perhaps not in the whole world ? And then fee whether thefe
Popifh Divines muft not prove Seekers.
For the Greek Chijrch it is well known how oft the fucceflion of
tle'.r
(62) I
their Patriarch hath been interrupted, as to right Ordination • thofc
being thruft in that had no call thereto : and fo all the Ordinations
that did flow down from them muft needs be Null. And there is as
little probability of an uninterrupted fuccefllon of right Ordination
in the ^Ethiopian Churches, and thofe fcattered rude Chriftians in
zs£gyft> Paleftine3ikc. 'Bellarmine faith (de 'Notts Ecclef. l.^cap.S.
p. (mihl) 312. Non poffe oftendi in EcclefiaGrtca certam fucceffta-
nem: Nam 1. Fatetur Calvinus in Ada, <£gypto & proinde Anti-
ochiae, Hierofolyma% er Alexandria? interrupt am fuijfe fuccejfionem .•
Jolaconftat Conftantinopolitana i^r/^,&c^ Conftantinopolitana
Scclefia non eft Apoftolica-}nec cftendit cert am criginem ab Apoftolis,ftec']
Quod autem apudGrdCos non fit £cclefia,probamus alio modo-; quia nimi-
rum conviBijunt legitime in tribm plenariis concili/s, Lateranenft^Lug-
dunenfi>& Flcrentino de fchifmate at htrefi ; ac prddpue de hdrefi circa
procejfionem Spirit us Santli a F Mo, dec. Adde ultimo omnes Ec cleft a
ille "Tatriarchalesy habuerunt per longa tempora Epifcopos manifeftos ha-
reticos.0& proinde interrupt a eft veterumPaftorum fucceJfo.~\
And ot the adherents to the Pope in ^Africa, and aAfia he faith,
]~_Nonpcffe qmdem oftendere fuccejfionem continuam Epifcoporum fuorum
particularium, fed pojfe_oftendere fuccejfionem continuam Epifcoporum
univerfalium, qui funt Romani Spifcopi, quibu4 illi fubjechs fe e([e
fatentur."^ So that you fee in <Bellarmines Judgement what cafe the
reft of the world is in, except the Romanifts. And yec the fucceflive
right Ordination is a matter of more apparent impofiibility to be pro-
ved, then the fuceflion that Bellarmine fpeaks of.
Let us therefore come neerer home and fee, Whether it be not
Certain beyond all doubt, upon the grounds of Bellarmine and our
Popifh Doftors, that there is no true Church, Mmiftry or Minifte-
rial adminiftrations, in this Weftern part of the world ? To begin
at home, it is moft certain, 1. That according to many ancient Ca-
nons ( which are their Laws ) our Englifh Bifhops of lateft times
were uncapable of ordaining; For they loft their Authority, by h> ;
volving themfclves in fecular and pubiique adminiftrations, Canon
ApoftSo. For negled of inftruding their Flocks ( moft or many of
them ) Can. Apojl.^i. and many more : For w«-refidence : For un-
juft filencing and fufpending Minifters, and deftroying the Preaching
of the word, fuppreffing Learned able Teachers, and maintaining
or permitting multitudes of filly fouls that could but read and mul-
titudes of drunken wicked livers. How many Canons do depoie Bi-
fhops for thefe 1 Yet I know we had fome very Leanicd,Pious,Reve-
rend
(*9)
rend men. 2. But then eventhefe with all the reft were Ordained
by fuch as had no Authority (according to the do&rine of thefe Ob-
jedors conrequentially) For the Popifti Bi(hops who Ordained in
the daies ofHen.S.H.j. and many Ages beforc,had no power of Or-
dination. This I prove in that they received their Ordination from
the Pope, who had no Authority to Ordain them. To fay that Eng-
land had Biihops before Atignftine, is nothing to the buflnefs of
Ordination, as lone as it is undeniable that the EngUJh Bifhops and
Clergy did enflave themfelves to the Pope, and proreis their fub je-
dion to him, and to receive and hold their Authority from him. So
that if the Pope had no Power to give Orders, then they were no
Bifhops (according to the Obje&ors rule.) Now that the Pope hath
no Authority to Ordain,(hall be made evident ; by (hewing that the
fucceflion or lawfull Biftiops hath been interrupted at Rome, and fa
none fince (on their own grounds } can be a true Biftiop. 1 . I will
not undertake to maintain that tne Pope is Anticbrift, profefling
my weakneis and ignorance of thofe Propheticall Scriptures, to be fa
grcat,that I dare not be confident in my interpretations of them: But
yet our Engliih Proteftant Btftiops have commonly been confident
of it, and maintained it : and Biftiop Bownames Book de Amichrifta*
deferves confideration r and if that hold then the cafe is clear. 2.But
howcver,that it is certain that multitudes of Popes have been fuch as
were utterly uncapable of theOffice of a Biihop,and power of making
Bi(hops,is evident to any that hath read/Wx Epiftles to Timothy and
Titus, and the old Canons and the Hiftories of the Popes lives. Pope
Libe ripu fubferibed to the Arians Confeffion in the Council of Sir-
mium \_Libenti animofufcepi in nnllo contradicens~\ and to that Coun-
cils condemnation of Athanafins. Vid, Binnium Tom. 1. Cone . part. 1.
p.470,480,422. &Rwon. anno 3 $j. §. 9, ^344. §.3, 4,5. tf-Bel-
larm./.4. de 'Pontif.c.p. Pope Homriiu in two General Councils was
condemned for a Heretick. Vid.J&n, Conc.$. Oecum. Pope Stephen 6.
and Sergius 1. did judge Pope Eormofm uncapatle of Ordaining^
when they Decreed that thofe whom he Ordained, (hould.be Or-
dained again. Vid. Sigebert. Chro*. p. 74. mm 902. Rcade but what
V latino, faith of them in Vit. Gre-g.j. Vrban.j, Alexand.$. Alex. 6.
fohni$. f*h.22&2$. Some were Sorcerers, fome Idolaters, fome
jefted at Christianity it (elf; fome Arians, Neitoriatfs, Monothelites,
Montanifts, denied the fouls immortality : befides their infamous
Whofedoms, Tyranny, Murders ^ Poyfoning their Predeceffors,
Buying the Popedom, &c. But! had rather give you tiusin other
N oicnfr
'(7°)
mens words, as by them applied to the Argument in hand. Bifhop
Jewell Defel Afolog. fart. 2.p.i$i.c.$.-Divif.i. faith, [ I truft you
will not think it ill if I a little touch the like in the Bifhops of
Rome , that thereby we may be the better able to fee fome of the
branches of your fucceffion : Therefore fhortly to fay, you know
that Pope Marcellinm committed Idolatry : that Pope Silvefi. z. was
a Conjurer, and gave himfelf whole body and foul to the Devil, and
by the Devils procurement was made Pope : That Pope Zofinw for
ambition and claim of Government corrupted the holy Council of
Nice : That Pope Liberim was an Arian heretick : That Pope Leo,
as appeareth by the Legend, was alfo an Arian : That Pope Celeftine
was a Neftorian heretick: Pope Honorimn Monothelite heretick;
Pope fchtt 22. was reproved by Gerfon and the School of Taris for
an heretick,^. And to leave Dame foane,&c. This is Mr'H.'s holy
fucceffion \ Though faith fail, yet fucceffion muft hold : For unto
fuch fucceffion God hath bound the holy. Ghoft. For lack of this
fucceffion for that in our Sees in the Churches of England we finde
not fo many Idolaters, Necromancers, Hereticks, Advouterers,
Church-robbers, Per jured perfons, Mankillers,Renegate>,Monfters,
Scribes and Phanfees, as we may eafily finde in the Church of Rome ,
therefore I trow Mr E. faith, we have no fucceffion, no Bifhops,
we have no Church at all. But Sc Paul faith Q Faith cometh (not by
fucceffion, but ) bj hearing, and hearing cometh ( not of Legacy or
Inheritance from Bifhop to Bifliop, but) of the Word of God.] So
far Jewell.
That truly Noble Lord T>h Plejps faith, in Treat, of the Ch. c.n.
P.362.&C. [[Examining the Elecf ion of the Bifhops of the Romifh
Church, a man (hall hardly finde one that may be called a Bifhop
that can hold proof agair.ft the Canons Apoftolicall or EcclefiafticalJ,
either in that which concerneth lawfull Calling or the due exercife of
it : Not of Calling -y. for where is the Election, or the Examination
of life and of maners ? Where is not (contrariwife) either only fa-
vour or meer Simony ? and yet the Canons are plain Q That fuch
Inttitutions of Bifhops are void of themfelves, and all thofe likewife
void that they beftow upon others.] And, I pray you, when Pope
Emenim ^ is depofed by the Oecumenical] Council of Bafill, and
.pronounced a Heretick and Schifmatick, and all his adherents like-
wife, and yetretaineth the Papall Authority againft the Judgement
of that Council, where are the Cardinals and -Bifhops communica-
ting with one excommunicated, instituted by onedeftitutedy recei-
(70
vingof him who was deprived of his Calling, a Calling which he
could not give? and transfufing it toothers, which confequently
could not have it themfelves. And where is there then ( according
to their Canons, and according to their own Decrees) fo much as
oneBifhop, oroncPrieft, fmce all that time, &c. Not the Bifhop
of Rome himfelf created by the creatures of Eugenim, or by thole
whom from time to time they have created : feeing the Law tels us,
that ^md initio vitiofum eft, non poteft tratlu temper it convaJefcere33cc.
(fee further.) So far Dh T/effis.
Nay were there nothing againft the Bifhops of Rome but their
claiming the Tide of Univerfall Bifhops, their own Pope Gregory will
pronounce (Epift.So.) that it is no other thing then to fall from
the Faith: and (Epift.iSS..) it is Apoftacy : and (Ep. 78.) it.por-
tendeth Antichrift : (yea furpaffeth his pride, Ep.So.)
Reade Dr Trideaux Led. 11. de Antichrift o3 & 9. And Smlive
fully.
And whether the Reign of Pope foane be of no truth, or force to
interrupt the fucceffion, let it reft on the credit of that great number
of Hiftorians that report it.
If any man will fay, that the Ordination of fuch as thefe foremen-
tioned Popes, is of more validity then of an AfTembly of the moft
Learned Godly Presbyters, I think them not worthy any further
confutation : Yet I defire them to regard thefe following words of
Learned Dr Hammond in his Defence of the Lord Falkland, pag.64.
Q ask you whether it be not true what his Lordihip faith, that a Pope
chofen by Simony, is ipfofatlo no Pope ? You (durft not I conceive,
becaufe you) did not before deny it : and if now you will take more
courage, let your minde be known, and we (hall not doubt to bring
as Clallick Authors as your felves againft you. If it be true, then is
your anfwer of no validity, becaufe of no truth : For either that in-
fallibility, or what ever other power, muft be annexed to him as a
man ( which he may be indeed though he be not Pope ) or under
fome other relation, "which infallibly belongs to him ( neither of
which I conceive you will affirm, for then ten thoufand to one, fome
other will communicate with him-in that claim ) or elfe he mult be
Pope, when he is ipfofaEh no Pope ; or elfe that power muft be an-
next to him by fome body that may think him Pcpe, when he is not,
and then either God muft run the Errour, or that power be given
him from fome others. For that God (hould know him to be no
Pope, and yet give that power of Infallibility to him ( for if you
N 2 fpeak
fro
{jptik of any other Power it is not pcrtinent)as long as he is peaceably
received, muft firft conclude that a No-Pope may be Infallible. And
Secondly, that whofoerer is fo received by the Church, is fo : which
unlels there be fome promife of Gods to aiTure me thra he hath pre-
xmied it to the Churches blinde reception, will tor ought I yet fee,
<o, ciude again, that either the Chair or the peoples errour gives-
tun. that prerogative.] Apply this reafon to their Ordination, and
you need no more in anfwer to your Objedion.See further Dr Haw
iwWpag.66,67.
So that it is too evident, not only that there is no certainty to be
had in the Roman Church ( and confequcntly in any that received
their power from them ) that there is any one true Bifhop, Paftor or
Minifteriall Adminiitration,. if fuccefiion of lawfull Ordination be
neeefTary to the Being of chefe, but alfo it is certain that there is no
Bifhop or Miniflry, and fo no Church and Ordinances ; which is a
Conclufion fo notorioufly falfc and abominable, that we may know
what to Judge of the premifes whence it is inferred.
By this time therefore I hope it is apparent that our Minifters Cal-
ling is not therefore Null, becaufe they are Ordained by meer Pref-
byters. And that they that would by fuch aecufations entice people
from their Paftors to Rome , if they follow on the work according to
their Principles, muft bring them at laft to be of no Church. Adde
to this what I have faid in the Preface to thefecond Part of my Book
QfRcft, and you will fee that at long running the Principles of Popery
do leade to flat Infidelity.
Betiarminetonfefcth (l.s.deEcelef.cio.) that £ Non hah emus
e/rtitudinem nifi Moralem, cj*od iftifwt Veri Epifcepi.2 ( He was loth
to fpeak out and fay the plain truth, that we can have no proper Mo-
rall Certainty at all, no nor probability.) But what then muft felve
this fore? why we may know that [^Aliquifaltemfttnt Veri: alUqni
Btm Ecclefiam deferniffet.'} True : but therefore it follows that a
fuccellion of right Ordination ( as you maintain) is not neeefTary to
fuch a knowledge. And then how fhaii it be known by the Lords
Flock which be thefe true Paftors ? Why he tels us [jCerti fumut cer-
titudine infallibili, qmdifti qms vidimus fint Veri Epifeopi & Pafto--
res mfkri ; Nam ad hoe non requiritptr, nee fides, nee ebaratler OrdinU,
nee legitima eletlio, fed Jolttm at haheantnr pro tali bus ab EcclcfiaPi I
pray you mark that ail this is but quod ChrijH locum temnt, & quod>
debemm illU Obedient tarn : But for this fecond Q ^uodhabeant po»-
ftatem Qrdini* & JurifdiSionu'} poor Beiiarmine leayesihe Chriftian .
world
(n)
world at alofs; as if it were a thing not to be known. 2. And he
durft not fay, that God bindeth a people to obey him as being in
Chrifts place, who hath not the power of Order and Jurifdi&ion i
But this is all {_£os non effe qu'tdem infe veros Epi/copos ; tame n donee
fro talibtu habentnr ah Ecclefia^ deberi Mis obedientiam, cum confiien-
tia etiam err one a obliget^ So that is but the Obligation of an erring
Confcience, and not or God. Butwifer men then Bellarmine fay,
Confcience hath no proper Sovereignty orLegiflative power, and
therefore may ligare, but not obligare, we being eo iffo mornento bound
both to judge more truly, and lay by that errour, andalfoto pra-
ctice the contrary. 3. Obferve, I pray you, that the uplhot of all
is, that this is the whole thats requifite £ Solum ut habeantur pro ta-
libue ab Eeelefia} and fo I hope if the Church judge men Ordained
without Bifhops to be true Paftors, you have Bellarmines teftimony
that they owe them obedience, as to men that Hand in Chrifts place-.
Butlhave been too long about this Se&ion.
16. In the time of the Arian prevalency, when, as the Papifts
confefs fcarce five Bifhops could be found that were not turned Ari-
ans,was there not then an interruption of fucceftion in point of right
Ordinations ? and was all Null both then and fince ?
17. I have known in the Bifhops daies more then one or two idle
ignorant Readers, that feigned their Orders, and made the people
believe that they were Ordained by the Bifhop, and continued many
a year in Administration of both Sacraments ; and yet when it was
difcovered, it was not taken for Null which they had all this while
done. Why then fhould Presbyters Ordination be Null ?
18. It was not neceflary to the Prieffhood before Chrift,that there
were an uninterrupted fucceflion of right Ordination : For the Priefts
in Chrifis time were fuch as had no right to it ; not of the right line
(which had been long before interrupted:) they bought thePrieft-
hood for Money : and as many judg$,were annual and two at a time
(though not equal:) Yet Chrift requireth fubmiffionto them as
Prieils. I ara forry that we muft be put to ufe the fame Argu-
ments with thefc men, as wehaYe^done.againft the old Separates
fo long.
But fome will Objeft, That all this doth only prove, that in cafe
of Neceliity Presbyters may Ordain, and their Ordination is not
Null ; Bui thoiecinnot plead fuch NeceiEty that have dilobediendy
put down Bifhops chemfelves,
N 3 To
( 74")
To this I Anfwer : i. Moft Minifters of any long ftanding Were
Ordained by Bifhops, -and therefore will have no need of any of this
Defence that I have ufed.
\ 2. The Churches have never the lefs Neceffity of Pallors and Or-
dinances, notwithstanding the faults of their Paftors.
3.I know of few or none of our Aflbciation that can be charged
with taking down Bifhops:- I know nonefo liable to fuch a charge'
as my felf, who yet am ready to give an account to any Brother that
is offended ; and I beleeve that they ought to rebuke me perfonally
and hear my anfwer, before they withdraw from me, or cenfure me ;
much more fo many others for my fake.
4. I do not know of any that can be charged higher ( as againft
Epifcopacy) then for taking it down fo far as the Covenant takes it
down. But die Covenant doth noc take down all Epifcopacy ; but
only the concatenation of Archbifhops, Bifhops, Chancellours, &c.
which were then in EngUnd. To prove this 1. The words fuffice,
which can be no further extended then to the kinde of Epifcopacy.
2. See Mr Colemavs Explication of it to the Lords houfe, upon which
they took it, as in that fenfe.
Befides, we have not in this County (any where that I know of)
once offered the Covenant to any of our people (except thofe that
were in the Garrifons or Armies:) See further Mr Prins Speech
in Parliament for an Agreement on the late Kings laft terms.
5. The late Bifhops, even in the judgement of all moderate men
of their own party that ever I fpoke with, did very many of them de-
fer ve to be pat down, and more. Reade the Articles againft Wren,
fierce , Goodman, Lattd}8iC.
6. We do in the very firft Article of our Agreement, difclaima
prefent engaging our felves for any party, as fuch : or againft any :
and therefore- we cannot in any Juftice be difclaimed as a party that
are confederate againft Epifcopacy : When we only deflre a unani-
mous agreement in pra&ice, fo far as we are already agreed in Judg-
ment, that our difcord or ftrangenefs may neither hinder our further
edification, nor yet deprive the Church of Gods Ordinances, or of
the beauty, ftrength,and other benefits of Union.
But perhaps it will be faid," that We have no fuch Neceflity, either
of Ordination without Biihops, or of private agreements to Govern
our Churches without them : For either we have Bifhops, or may
have when we will.
To
(75)
To which I Anfwer : i. Whether we have Bfliops or no,wcmuft
Govern the Churches committed to our charge, fo far as belongs to
Presbyters : and we have agreed on no more.
2. I know not of any Bifhop we have in this County ( nor in ma-
ny near us:) and therefore how can any fcek to them whom they
know not either for Ordination or Government ? If any man will
come among us, and prove-iumfclf to be our Bifhop rightly calied ;
he (hall finde that we will be ready ( I hope) to yield him as much
obedience as Gods Word commands us?.
3. We know but very few Diocefan Bifhops living in the Land;
whereof one is a Bifhop of another Land, two or three at a very
great diftance,none of them Bifhops of this Diocefs : fome (I think)
in the Tower, where we cannot come at them, and by their impeach-
ments, fuppofe diem uncapable of Ordaining ; Therefore we are un-
capable of making ufe of thefe.
4 . We are all Ordained already, and we cannot be new-Ordained
again, without 1. Incurring the fentence of deprivation, according
to the Can.Apcft.67. which requires that he be Depofed who fee
another Ordination,, being already Ordained. 2. Or without un-
churching all or moi\ of Chrifts Churches, and Degrading h > Mi-
nifters by taking our Ordination for Null, as hath b -'•-ved,-
And we do not go about our felves by this Agreement to m : with
Ordination.
5. This Objection fuppofetb,. either that we are com;,. :<i that
Diocefan Epifcopacy,is the only lawfuil Government of thfe Church,
or elfethat we may be convinced of it when we will; or -He -clue
Diocefan Epifcopacy is fuch a Fundamental!, .that he that belecveth
it not to be Gods only way of Church-GoVernment, (.'though he be
never fo willing and diligent to know' the truth, yet; muit be avoid-
ed, and feparated from. But the two former, fuppofijtions r?e know
to'befalfe,andthe.third no Protectant takes. for. a Truth. .For 1. Pro-
tectants have taken the Creed, Lords Prayer and ten Command-
ments, for a fufEcient teft of Chriitian Doctrine, fo far as to di (tern
who are Chriftians and to be communicated with ; atjeaft taking
them with that Explication which an ordinary Believer may eafily
and certainly tinde out, in ihe reft of the Scriptures. They take thole
to be no Fundamentals, which fo many hundreds of men, yea the
mod Learned and Godly on earth, cannot yet agree in, or finde cut
the fenfe of. 2. Proteitai.ts do. not believe that all -the. Protectant
Churches-exeepfc England and, Inland ( no not an>y ^nefor 'Wankrk£
Ep'ifc-<>-
(16)
Epifcopacy ) are to be excommunicated, or feparated from. The
Obje&ors muft therefore remember, thai we are not all of a mindc
about Epifcopacy, and therefore cannot yetfetitup, becaufe we-
muft not do that which we judge to be againft Gods Word. But
muft we therefore feparate or leave all undone ? and give up out
Flocks to rapine and ruine >
If they fay that men of fuch erroneous principles, if they cannot
be rectified, are bound to give up the Mwiftry to other* of better
judgements.
I Anfwer : i . Shew me but where thofe men are, in fo full a num-
ber as may fupply the Churches neceflities, but fo farre,as that I and
fuch as I may confeionably furceafe, without the Churches lofs, and
I here promife that I will joyfully give up my Office, when ever any
fuch fitter man (hall be called to my place. And I think the reft of
ray Brethren will do the like. But we live in the open world, where
we have opportunity to know men, as well as others: and we can-
not fee any fuch plentifull choice of Able, Pious men to fupply all our
Places if we fltould give them up. And either the late Bifhops knew
of none fuch ; or elfe they took the drunken Readers ( that could
(carce yet have a Legit to fave their necks, if they needed it) to be fit-
ter men then we to edifie the Flocks.
2. It feems thefe Objectors are of the fame minde as the late Pre-
lates, and would deprive and filence us all that are not convinced of
the Rightfulnefs of Epifcopacy, if it were in their power. For if
they think that we may not be AfTociated or Communicated with as
Minifters, unlefs we will fet up Epifcopacy • it feems they would
authoritatively remove us, if they could,, though we yet do nothing
againft thera.
3. Methinks, modeft humble men, conlcious of the frailty and
fallibility of their own underftandings, (hould not be fo confident in
a Point lb difficult; or at leaftfhouki not be fo unmercifully cenfo-
Tious to their Brethren, as to caft off all that cannot fee into a cafe
fo difficult fo far as they, (fuppofe they fee themfelves.) If they think
it is of no great difficulty then they are yet more unchriftianly cenfo-
rious, to think that fo many Learned, judicious,_Godly Divines as
fince the Reformation have been againft Epifcopacy in France, Holr
land, Helvetia, Germany, Scotland, yea in England, (hould all be fo
wicked, as to (hut their eyes againft fo ealie a Truth, this is a hard
judgement for humble men to pafs. We muft intreat them to fuppofe
that as we have read many of their Writings for Epifcopacy, fo we
have
(77)
have read many againft it : And among fuel) Probabilities brought
on both fides by meh Learned men, we take it not for fuch an eafie
matter to be certain of the right, as fome confident men affirm it to
be. I know that many heap up arguments and bring us long rols of
Authorities for Epifcopacy. And I know that Gerfom, BucerHs,Be^a,
Altare Damafcennm, Parker, Baines, Salmafitu, Blonddlns, Prin (in
his Catalogue of Writers againft Bifhops, and in his Hiftory of Bi-
fhops, Part 2. Ch.3. and unbifhoping of Timothy zndTittu.) Dr
Reignolds, and others, do give us as long a train of Arguments and
Authorities on the other fide. For our parts, we are ibme of one
minde ( it's likely) in this, and fome of another ; and it is utterly
againft my purpofe to fpeak on either fide ; but, methinks all thofc
men that nave without prejudice read the Authors that I have men-
tioned (efpecially BHcerus, Parker, and Blonde Urn, and Salmafius,)
yea though they have read all that ever was writ on the other fide,
fliould be fo apprehenfive of a difficulty in the bufinefs, as to be
moderate and modeft in the cenfure of their Brethren, and not to
degrade or excommunicate all that differ from them.
But fome will Objedt, If there be as great a Necefiity of Preach-
ing the Word, as you mention, yet while Bifhops are abfent, or you
cannot have them for Ordination and Junfdi&ion, you (hould only
Preach or inftrud people in charity, as private men, but.not under~
take the work of the Miniftry,what neceifky foever there be.
I Anfwer : 1. The Church of Chriit is little beholden to fuch Ob-
jectors, that would rather the Church fhould never have Minifters
or Minifterial adminiftrations ; then have them without Bifhops.
2. Do you think that private men may publiquely Preach the Word,
and that conftantiy,according to the Churches neceflicies ? why then
may they not as well adminifter Sacraments. The Apoftles had as
fpecial a Commifilon to Preach as to adminifter Sacraments. 3 .Then
if it be proved that fuccefiion of right Ordination is interrupted, fo
that no man can be found that hath had fuch a fuccefiion from an
Apoftle, and fo is authorized to Ordain ; it feems you would have
Cnrifi have no Minifters nor governed Church on earth any more,
till he fend new Apofties. Or if the Preachers in New-England could
convert all the Indians to the faith, and could not have aBifliop \o
Ordain them Minifters, you wouid have thefe Converts be without
Minifters, Sacraments, Government, and Minifteriall Churches to
the worlds end. 4. We were many of us Ordained long before the
O Bifhops
(78)
Bifhops were down : and muft we give up our Charges becaufe they
are down?
Obj. But you may not Rule or exercife Discipline without them.
Anfw. This is anfwered already. Further, i. We do not exercife
any Rule or Difcipline that moderate Epifcopal men do claim to be
proper to the Bifhop. We have only reibived to do the acknowledg-
ed duty of Presbyters. 2/. But for my part I make noqueftion but
Presbyters may and muft Rule their Congregations , by all the
ads of Chrifts Difcipline; eveii*E>:communication and Absolution.
i. Hirrome excepted only Ordination as the Bifhops prerogative
( what time foever he fpoke of.) 2. Minifters are called Redorsand
Pallors of their Congregations, by Law, and by Divines. 3. In
their Ordination the Bifhops 'faid to them [_ Receive the holy Ghoft,
whofe fins ye do Remit they are Remitted, whole fins ye do Retain>
they are Retained.] 4. Almoft all Epifcopal Divines that I know
of, do fully confefsit. So Bifhop Dewname Defence of Confecrat.
Serm. A3. r.4.^.105. gives Deacons a power of Preaching and Bap-
tizing, and Presbyters moreover of adminiftring the Lords Supper,
and remitting and retaining mens fins. Yea Bifhop Vfber in his An-
fwer to the Jefuites Chitt/pAg: 133. faith [Jn the daies not only of
Cjfrian, hit Alcui'nm alfo ( who lived 800 years after Chrift) the
Reconciliation of Penitents was not held to be fuch a -proper Office
of the Prieft, but that a Deacon in his abfence was allowed toper-
form the fame. The ordinary courfe that was held herein, according
to the form of the Ancient Canons, 'is thus laid down by the Fathers
of the third Council of Toledo : That the Prieft fhouldflrft fufpend
him that repented of his fault from the Communion, and make him,
to have often recourfe unto Impofition of hands among the reft of
the Penitents ; then when he had fulfilled the time of his fatisfa&ion,
as the confideration of the Prieft did approve of it, he fhouid reft ore
him to the Communion.) So Vfier. It were eafie to (hew the con-
current Judgements of Epifcopal Proteftants for Presbyters Govern-
ing their Flocks ; fo be it, 1. That they contradict not the Bifhop.
2. And that they allow the Bifhop to Govern the Presbyters. But it
would be tedious and needlefs. 5. Almoft all Epifcopal Divines that
I know of (except one or two new ones of thefe times) do expound
all thefe following Texts of Scripture, as fpoken of Presbyters, ABs
20.28. Heb. 13. 7, 1 7, 24. 17^5.12,13. Tit. 1. 5,6,7' 1 Tim. 3.
2.3,4. 1 -PfM-2?3>4- Andfodo the Fathers expound them (though
I fay not all of them, thnriim ickPreflyttrti.) See Vrins Catalogue
(79)
f 1,2,3. and Hiftory of Prel. Part 2, ^315,3.16,317,0^- And for
thofe that of late expound them other wife,. I doubt not but it is eafie
to difcover their miitake, and withafl how deadly a blow their inter-
pretation giveth to their own Caufe : but that I am refolved now to
forbear fuch Difputes. 6. Church-Government by Pallors is but
Directive, by expounding and applying Gods Word, and not Co-
ercive by external force. And if a Presbyter mav not Govern dire-
ftively, then he may not Teach, and then he hath nothing to do.
Bellarm, diftinguifheth of interior Jurifdt&ion ad populum C 'hrifi ia-
numregendumin foro interiori Confcienti,t : and exterior Jurifdiction
adettfidem populum regendum in foro exteriori : and he ^cites Abulenfis
DefenfV^nz.c.6^. laying that the former power of Jurifdiction is
conferred by God immediatly on every Prieit in their Ordination :
( Bellarm .de Pontif. L4.C.22.) Spalatenfis hath largely fhewed that the
proper Minifterial Jurifdidion is exercifed on Confcience : and lib.$.
de Rep. Eccl.c.iz. he fhews that the Presbyter without the Bifhop
may fo binde and loofe, and keep from the Sacrament or admit to it:
which he oft fhews elfewhere, as to that interior power which is only
on Confcience. Yea Cardinal Cufanus, de Concord.Cathol. 1.2.C 1 3 .
faith plainly, Ornnes Epifcopi & forte etiam Prefbjteri, equals funt
poteftats quoad furifditlionem ; licet non executions : quod quidem->
exercitium executivum3fub certs pufitivis clauditur & reftringitur&c
unde cejfante caufaftatuti illius, tunc ccjjant ilia Jurapofitiva. Though
for my part, I think the term Jurifdiciion is a great deal too big to
be properly appliable to any Ecc]efiaftical,Miniiterbl Government.
G 'rot i us faith well, de Imperio fum. /w.c. 8. p. 209,210. £)uodautcrru
qu&runt nonnulii, habeatne Ecclefia Legiflativam pot flat cm, id ex his
qudtfuperius a nobis explicate funt facile, dijfolvitur. Nam lege divina
nonhabet; Ta fi^^j d>'«7*/ 7W| H^f^auf^ facer dot Km non eft >'°yv
%£*}&*» ut ante citavimu-s : qxare que ante Imperatores Chriftianos in
Sjnodis conferipta funt , ad Ordinem ant Orn.itum facicntia, Leges non
. vocantur, fed Canones, habentque a Pit fo lam Cmfitii vim, ut in his qua
fngulos mags feclant quam univerfos, ant obligant per modum pajdi
volentes, & nolentes etiam pauciorcs ex nccejfitate dnermin,.: .
proinde ex lege natxrqlL non ex human 0 aljquo Imper'rf^ Yea a further
power'there is to give ilich Directions which Gods Law obliged) men
to obey: but this isfcarce properly called Jurifdiftiom 7. A? for
thofe that fay theBifhops are the fole Paftors, and the power ofPrei-
byters is but delegate from them, and therefore they may do nothing
without them, ail Scripture that defcribe the Office of Prcsb^
O 2 ' doth
(So;
doth fully contradid them. The fame God that fet in his Church
Prophets, Apoftles, Evangelifts, did aifo fet Paftors and Teachers :
and he will require an account of them, of the difcharge of their
Truft. If the Objedors dodrine were true, and we had none of us
Curam Animasum^ it were a glad dodrine to Presbyters, who
might at judgement caft all on theBifhop, and a fad dodrine to Bi-
fhops, that muft anfwer for afl. And what wife man would then be
a Diocefan Bifhop when he muft take the Charge of many thoufand
fouls, that muft wholly be committed to others inftrudion, and he
himfelf fhall never fee their faces, nor hear their names. See this
conceit of the Objedors fully confuted by SpalatenJis(no rigid Prote-
ftant) de Repnbl. Ecclef.lzx.g. 8. Papifts themfelves confefs that
when there is no Bifhop the Government heth on the Presbyters.
9. Who knows not (the Bifhops confefiingit ) that in Cyprians
time, and according to feveral Canons, the Presbyters joynea with
the Bifhop in Ordination and Jurifdidion ? And if it were a Bifhop
with his Presbytery that did Ordain and Govern, then it is evi-
dent that the imployment is not aliene to the Presbyters place ,
nor above it: though they might not do it folely, becaufe of
the Bifhops precedency , yet when there is no fuch Prefident %
it lieth all on them; fee ConriL Carthag.^. Can."*,. & 22. yea
Can. 23. it is Decreed that Epifcopns nukins caufam audiat abjqut
prafentia clericornm fuorwm , alioquin irrita erit fententia Epif-
ccpi, nifi Clericorum pr&fentia cuttfirmetur. And for the Bifhops pow-
er over Presbyters, it was fo limited that the fame Council ordains,
Can. 29. that if a Bifhop fhall charge a crime on a Clergy man, or
Lay man, he fhall be put to prove it at a Synod. And 0^.3 o. If the
Judges of the Church gave fentence in his abfence, whofe caufe was
tried, the fentence fhall be void, and the Judges fhall alfo anfwer at
a Synod for their fad.] And CV*«. 34. A Bifhop fitting was not to
fuffera Presbyter to ftand.] And Can. .35. The Bifhop wastoTit
higher in the Church, but at home let him know that he is a Collegue
of the Presbyters.]. AndCVw.37. The Deacon muft know himfelf
to be aMinifter or Servant, as of theBifhop, fo of the Presbyter.]^
YeaC<?;*.68. It is decreed that £_Ex ptnitentibus ( ejuamv is fn bonus
clertCHs) non ordinetnr. Si per ignorantiam Epifcopi faBum ftserit,
DeponatPtr a Clero ; cjuiafe or din at ion is tempore non prodidit fuijj e p&ni-
tentem. Si atttem fciens Epifceptu crdinaverit talem, etiam ipfe ab E"
pifcepatus fni ordinandi duntaxat potentate privet ur.^ Here you fee that
one that is unjuftly Ordained by the Bifhop may beDepofed by the
Clergy;
Clergy >And wfjy may they not Ordain without a Bifhop, as well as"
Depofe without him ? At leaft they that may Depcie a Clerk with-
out him, may refe<5 or call out an open offendor of the people with-
out birm And in the fecond Council cf Carth. Ctn.io. The caufe
of a Presbyter in criminals, u as to be heard by fix Bifhops, and not
lefs. And in the rlrft Ccnc. Carth. a Presb} ter is to be reproved of
fix Bifhops, C*ha i . and a Deacon by three. And afterward when
psyet grew higher it was Decreed in Ccnc.Cartkag.5. (con-
lixth general Council ) that a Presbyter reconcile not
a Penitent without confulting with the Bifhop, except the Bifhop be
abfent, or neceflity conftrain : So that in both thole cafes he might,
though he had a Bifhop over him. Yea it feems Deacons had fome
Ruling power in the Church : For the Council of Etibert, Can.-jj.
decree that \_Sic\uU Diaccnus Regens plebtm, fine Efifccpovel Prejbj-
tere, aliqnos baptiz,averit 3 Epijccpus eos per benediUiomm perficere
dtbebit~\ 10. The 38. Canon. ConciLElibert, decreeth, That in cafe
of Neceifity a Lay man may baptize. And can the Objectors prove
that Lay-men have in Scripture more power given them to baptize,
then Presbyters to Ordain or Govern the Church? 11. The 98.
Canon of the fourth Ccunc.of Carthage, decreeth, That a Lay-man
{hall not dare to Teach, the Clergy being prefent, except they deiire
him.] Whereby it appears tha* in their abfence, or at their defire,
he might. Now I would know whether a Lay man have any better
authority for fuch Teaching, then Presbyters have for Ordaining
and Government ? 12. That Presbyters have Votes in Councils
(which is the greater) our Proteftant Divines at large have proved
againft the Papifts. See Dr Sutlive de Concil.eap.S. fo very many
more. 13. The Epifcopal Divines do affirm that the Apoftles
themfelves having planted Churches, and Ordained Presbyters in
them, did retain the Epifcopal power in their own hands. Now I
would fain know, when Paul is fo long in Efhefas and the adjoyning,
parts of Afia ( above three years ) and fo long at Rcme,fkc Who
did Govern the Churches that while, from which he was fo far and
fo long abfent? Were they ungoverned? or did another Bifhop
Govern them? Or rather did the Presbyters, u horn the holy Ghoit
had made their Bifhops or Overfeers ? And have not Presbyters now
the fame Office ? 14. I would know, if a Presbyter, as fuch, may
not Ordain or Rule, whether to enable him thereto, and make him
a- Bifhop, he muft have a further Ordination ? If no : then it feems,,
thatthe firft Ordination which made him but a meer Presbyter, gave
O a him;
him the power, though the prefence of his Superiour migjft hie er
nunc hinder the execution : If he mull be Ordained Bifhop, Idefire
fame proof of it out of the B'ble : Where is there either precept or
prefident, for Ordaining any man a B; (hop, that was before Or-
dained a Presbyter > If a Captain of a Troop, or Colonel of a Regi-
ment, either diQ or be abfent, the Lieutenant of the Troop, or Lieu-
tenant Colonel of the Regiment, needs no new Commiilion or Au-
thority for the Commanding of that Troop or Regiment, till another
Captain or Colonel fhall be chofen.
I muft entreat the Reader to remember, that I am all this while
neceflitated to go upon the Grounds which the Epifcopall Divines
will own, and to cite only thofe Authours or Canons which are of
force with them, becaufe I am only proving that there is nothing in
our TVorcefterJhire Agreement that is contrary to their principles, or
that muft necefTarily exclude a Proteftant Epifcopal Divine from our-
AfTbciations. And therefore to argue againft any of their opinions
would be contrary to my fcope ; And to have cited Calvin, tBez,ay
Chamier, Partus, Mufculus, or any of thofe multitudes of forreign
Divines that are known to be againft them, would have been labour
in vain ; and fo it would have been to have cited Reynolds, jvhitakersy
DK Humphrey, and luch like at home, who are fome known to be a-
gainft them, and fome no faft friends to them.
If any after all this fhould require an account of my own judge-
ment about the neceility of Ordination, I fay, I am not now about
fuch a bufineffe, nor do I account it feafonable to fay any more then
this : i . God hath determined that every Church (hall have a Paftor
or Paftors. 2. And he hath ftated the nature of their office and de-
gree of their power. 3 . And he hath defcribed the perfons that he
will have to be the Officers by their requifi'te qualifications. All this
is done in his Laws already. 4. There is nothing therefore left to be
done but to determine which are the individual perfons that are fitter!:
according to Gods defcription. This God himfelf alfo will do, but
hath not tied himfelf to one way in doing it : In generall, fome fign
of Gods will that this is the man mult be had; At firft in calling the
Apoftles his own immediate nomination was the fign . Now the moft
notable fign is the moft eminent unqueftionable Qualification of the
perfon, which when God conferreth fo notably or difcernably, that
man muft be taken as chofen by God,and they that re jed: him do fin :
Thefe Qualifications lie both in Abilities, Wiilingne/Te, Conveniency
of habitation, or other externals and intereft in the people ; and if
God
<*3)
Cod bcw their mindes to confent, there is the fuller ilgnifkaticn of
his will- yet left any by intrifion fhould abufe the Church, Gcd
hath made the Pallors and Overieers, Judges of mens fitnefle^ or
the ordinary difcerners of it, for the guidance of the Church in their
confent. But then if thefe Judges or Difcerners take a man to be fie
(and fo ordain him) who is utterly unfit, their ordination is ipfofatl$
null, as being againft Gods will ; for God gave them power only to
ordain thofe that were fo and fo qualified, and forbad them to ordain
others. Alfoif the Qualification and fitneffeof the perfon be emi-
nent; the people are bound to fee Gods choice, and to accept that
man of themlelves without Ordination rather then an inefficient
man ordained. For as Cyprian faith, P/^j- obfequens pracept m 'Domini-
cis & Denm metuens, a peccatore prapofitofepararefe debet, necfe adfa-
arilegifacerdctisfacrificia mifcere : quando ipfa maxime habeat potefia-
tem vel eligendi dignus facer dotes, vet indignos recufandi ; Quod & ip-
fum v idem tu de divina author it ate defcendere, ut facer dos plebe prtfente^
fub omnium ocul is deli gat ur, & dignus at que idoneus publico judicio ac
t-efiimonio cemprcbetur, SccStft ordiimtio jpifta Csr legit ima qua omnium
fuffragio £r judiciofuerit examinata,~^ That which i efpecially note is
the firfl words, that God leaves neither Bifhops at liberty who to or-
dain, nor people whom to choofe, but hath lb defcribed to them the
perfons, that if they grofTely erre, their a&ion is null : and therefore
the people themfelves are bound to caft off a wicked, or utterly unfit
Paftor, though all the Bifhops in the world command them to receive
them ( as in the Arrians time fome did ) And on the contrary they
are bound to choofe the fkteft againft the Bifhops minde, if he would
thruft an unfit -one upon them. And in fuch a cafe there is fufficient
fignifkatioii of Gods will that-£This fhould be the man] and then
want of Ordination cannot null his calling, if he had none at all :
For where there is no place for controverlie there is no need of a
Judge : And where God eminently qualifieth one man, and leaves
another utterly unfic , there fhould be no controverlie which
(hould be the man. And that Judgement which is committed to Or-
dainers is limited, and it is directed by Gods Laws, which it may not
pafTe or contradid. If it do notorioufly, the fame Law commands;
the people not to obey man before God. Alfo this Power is
given to certain ends : and if it be ufed againft thofe ends, fo that
either the ends or that means muft be forfaken, it is carle to fee that
it :s means and not the ends. For the means are not alwaies the fame,
God having ftore if any one fail. Efpecially the means is of pcfiti\c
morale
morality, and the ends of naturall morality : For when two duties
come together, and both cannot be chofen, the choofing of the lcfTe
( which muft give place to the greater ) is a (in : and Pofitives are
lefle ( ceteris paribus ) then Naturals : And the fubftantials of Pofi-
tives more neceflary then the Circumstantials : It is of flat neceffity
that the Church be taught and guided, and God publiquely worfliip-
ped : It is neceffary that there be Minifters for that ufe. It is necefla-
ry that thefe men be godly, able and willing. It is fit that able Paftors
be Judges who thefe be, left unfit men creep in by deluding the peo-
ple. But this is but in order to the former as the end. If therefore a
Bifbop or Paftor, or whoever (hall appoint over a people an ungodly
man, or an infufficient, this appointment is ipfofatto null, andobli-
geth not the people : Nay, God hath already obliged them to wor-
fhip him publiquely, &c. and therefore they are bound to choofc a
man unordained to this work rather then not perform it : and in fo
doing they obey God in choofing him whom God hath defigned,
and he is a true Paftor. For as Cyprian faith, (Vbifup. Epiffi.6%. p.
200,201.) with the whole Synod, \_Defiderio veftro non tamnojira
confilia quam divina precept a refpondent, quibm jampridem manaatur
voce coelcfti, & Dei lege prtfcribitur, quos & qttales oportet defervire
filtari, & facriftcia divina celebrare, &c. jQtte cum predict a & mariife-
ftajint nobis, precept is Aivims necejfe eft obfequia noftra defer viant ; nee
perjonam in ejufmodi rebus accipere, aut aliqttici cpiiquam largiri po-
teft humana indulgcntia, ubi intercedit & legem tribnit divina prxferi-
ptio.~] So that in truth God doth all in conveying the Minifteriall
power ( as Spalatenfis proves of the very Magiftenal) yea, he doth
by his defenpdon and qualifications choofe the perfon, and only re-
quire men to accept him whom he hath defigned, by difcerning and
obferving the fignes of his Will in the nomination. And mark, that
feeing all that God leaves to man is no more ; therefore Ordination
and Eledion do not fo much differ as fome think ; both being but
the Minifterial determination of the perfon : And therefore it being
proved eafily that O/erfeers of the Church are the ftated Ordainers,
it follows that they are the Principal Clioofers 5 unlefs you will crofs
Scripture in making Ordination to be but a meer empty Ceremony.
The people indeed muft (neceffnate naturali adftnem) confent; but
that's not Eledion ftri&ly. Or if they firft propound the man, yet
they do not Determine of him Authoritatively : that is the Church-
Officers or Governours part : But if he crofs Gods VVord palpably
by ^/e-adniinift ration, the people have ^ndkium difcrethnis ( as
Dave nam
(85)
cDavenant hath well proved, de judice coxt. ) and muft difcern their
own duty,and not partake in a Paftors fin, nor obey him before God,
fo that this is neither to give the people any Authoritative determi-
ning choice,nor to exempt them rrom the Authoritative determining
choice of their guides, except where their mifcarriage makes it null :
Much lefle to make themfelves Church-Governours : No more then
he makes an Army felf-governours , that when they finde their
Commanders Traitors, and fee they would deliver them up to the
Enemy , doth tell them they ought to forfake thofe Commanders in
obedience to their Soveraign ; and obey the next that is trufty, or (if
none be fo) choole another till they have further orders : Nay, it is
hard trufting the guidance of that man again that hath once becraied
us and the Church : And therefore thofe Biihops in England that fee
wp Drunkards and fottifti Readers, and calt out fuch as <tArnesi bar-
ker, 'Bains, Brad/haw, Brightman, with multitudes, fuch as England
was not worthy of; yea, that caft out the conformable fo faft, as if
they had prefently been destroying the Preaching of the Gofpel, I
fay, thefehave fo apparently faliified their truft, that (if we were
fully refolved for Bifhops, yet) we cannot fubmit to them for Ordi-
nation or jurifdi&ion. The Condi Rbegienf. decreed [_Vtperverfi
Ordinatores mtllis denuo srdinationibus interfint~\ Where then (hall we
have a Bifhop to ordain of the old accufed Tribe ? Alfo they de-
creed £ De remttione ejm qar/n or dinars per per am dm prxfumpfe-
But then who fhall be encouraged or allowed publiquely to preach
without disturbance, of this the Magistrate is the Judge. Of the bufi-
neffe of Election, feeGrotiu* very right de Imperio J urn. Pot. cap. 10.
fpecially^.239. NePlebi inviu Taftor ebtrudatur, & fimul Jalvo
jummu pcteftatibus jure refcindendi elecliones-, fiquid forte, m Ecclefit
ant Reipublkd perniciem erratum fit. As David, Solomon, &c. did ex-
ercife iuch power : By all this it may be difcerned that our Churches,
Ministers, and Administrations, cannot by Papiits or Seekers be juft-
1) questioned for want of fucceflion of right Ordination ; no, not
though they had not had fo much as a Presbyter atfirft to ordain
them. And yet we maintain the ufefullnefle and need of juft Ordi-
nation. But I have been farrc longer then I intended upon this
Point.
The lalt Objection that I am to anfwer is this \ Many of our peo-
ple will not joyn with us,except they may hive all Administrations as
P formerly,
forriie'rlyr^corait^^oi the- "Common Praier-Book; efpecially ex-
ceptthe^rn^ay kneel at the Receiving of the Lords Supper. And fome
"dividing difcontented Divines do encourage them in that opinion and
To thefe Ianfwer. i. We have not in our Agreement medied
withthofethmgs, "but1 leave every Miniftcr to his own judgement in
Circumftantkls, ron!y defiring that we may agree as farre as may ber
and therefore that we will hear each others reafons; So that fome that
do affoctate with us doconftantly deliver the Lords Supper to the
people kneeling; who think it molt fiutabie to the ftate-of their
'i.. ibeleeVe there is no example of fuchacourfe ofchoofing Pa-
lters in any age of the Church, for the people to agree with them
before-hand to do as they would have them in every gefture or other
ctrcumftance, or elfe they will hot own them or communicate with
3 It ^contrary to- the Office of Faftors*nd duties of people. For
thevareto chobfe-a Paftor to guide them, and not to be guided by
them. Yet we acknowledge the people muft not follow a Paftor in
■known fin. But then they rauft manifeft it to be fin, Therefore I adde
a. There is no Paftor among us but will be ready to give an ac-
count and offer fatisfaftion to any of his people, concerning any
mifcarriage or male-adminiftration. For we have engaged our ielves
to be fo accountable before our Brethren of the Affociation. And if
our people do reft on the judgement of other men, we (hall be ready
to debate the cafe with any man that they (hall bring : Either to re-
ceive fatisfaftion, er to give fatisfa&ion.
* How impoffible is it according to thefemens principles toksep
-eBrGhurches in Unity > For when many parties be of many mindes,
and fome will have praier on the Books, and others without, fome
will have one way of adminiftration and fome another, a Minifter
cannot pleafe all: Either therefore they muft yield that he be their
guide in their worlhiping of God, as to Grcumftantials, or elfe they
rauft break in peeees about -every circumftantial difference.
r*6. Would you fubmit if all the Bifhops had advifed or required
you to forbear kneeling at the Sacrament ? If not, it feems you think
uneceffaryofitfelf: If you would, then it feems you take it for in-
different : And fhould any for indifferent things rejeft the guidance
of their prefent Teachers, and tbecommunion of their Brethren, and
tbc Ordinances of Godf
,yT7 7-1
(87)
7. I think there is no Paftor.of our Aflbciations kit will be glad
to condefcend as far as conicience and duty will permit, for the iatis-
fying of any that are truly confcicntious, and therefore I doubt not
but by fpeeeh or a&ion they will eafily fatisfie them, when there is
particular oceafion : And more particularly, as fome apprehend a
neceflity of fitting, becaufe of the example or the Apoftles, and other
Reafons ; and others think kneeling neceflary for Reverence : I doubt
not but all of us fhall be willing to yeeld to the middle gefture of (lan-
ding to any that defrre fo to receive ; what further yeelding may be,
I leave to every Minifter to determine, according to the weight of the
fcruples of his people.
But if any will yet fo lnfift on kneeling at the receiving of the Lords-
Supper, as that they will not joyn with Minifter or people, except
they may have aflurance before-hand fo to receive it, I fhall give
them my thoughts of their way in thefe few Queftions :
J^i. Do not ftich make themfelves or their leaders (on whofe
Authority they take up thefe conceits) to be wifer then the Lord J*»
fus and his Apoftles ? Chrift thought it not neceflary either to deliver
it to his Difciples kneeling, nor yet to command that itfhould befo
delivered. And thefe men it feems do judge it neceflary.
Ob], Chrift did not command all things neceflary, but left fome te
the command of the Church.
oAnfw. Things of a (landing neceflity which ought to be prae"ti-
fed by his Church ordinarily in all ages, Chrift hath commanded. But
things that vary according to the variation of times, places, per«
fons, &e . he hath determined only in general], and left the fpeciali
determination to Church- Governours, to be varied as oceafion re-
quires ; ( As what time the Sermon fhall begin, how long it fhall be>
on what Text, where the Congregation iliaii meet, &c) Now I
would know whether kneeling in the ad of receiving have any nece£
fity now which it had not formerly, even 1 500. or 1600. years ago t
Do any bring any new reafon of its neceflity ? I know of none. The
common reafon is £We cannot ferve God too reverently ] And was
not that reafon as forcible then as now? both when Chrift was vifi*.
bly prefent, and afterward when the Church for many 100. years was
poflefTed with as great a reverence of God as thehigheft pretender*
now are.
^2. Doth it not imply- a deniall of Scriptare-fuflkicncy to be
the perfect rule of Faith and Life ? the great point that difference*
the Reformed Churches from the Papifts. For though it belong not
P 2 to
to the Rule ( the Word of God ) to determine of particular circum-
ft antes, which either need no determination or are to be determined
variously according to the variation of occafions, ( and therefore
muft not be fixedly determined by humane. Laws; ) yet doth it unde-
niably belong to the perfection of a Law to leave as little undetermi-
ned as may be, which needs determination ; and therefore to deter-
mine of that which is of landing neceiilcy : And who can give any
reafon why Chrift fhould not have commanded Kneeling at the Sacra-
ment as well as a Council or Biffiop,if it be a matter fo ordinarily ne-
ceffary as is pretended ?
^j. Do not thefemen make themfelves wifer then all the Chur*
ches of Chrift for many hundred years after Cnrift ? For it is certain
that for fo long the Church ufed not to receive kneeling ; Proved'
i. In that for a long time the Sacrament was received with their Love-
Feafts conjunctly. 2. For longer time the Churches would notfo
much as kneel in praier on the Lords Day ; much lefTe in receiving
the Sacrament. Yea, they accounted it a hainous offence to kneel in
praier, and made many Canons againft it in feverall ages. But fome
objed, that as they did not receive kneeling, fo they did not receive
fitting: For it was ftanding, and ftanding was then a praier-gefture,
and therefore we muft receive it in our praier-gefture now.
esfnf. 1. Will not ftanding now fatis.fi e the Confciences of thefe
men, when they think that all the Primitive Churches did but both
pray and receive fo > 2. When will thefe men prove what they af-
firm, that it was ftanding and not fitting that was the gefture then
ufed in Receiving > Why, they fay, becaufe it was ftanding that was
then commanded in the publique worfhip. Anf. But they fhould
prove that it was in all worfhip \ and not in Prayer and Praifes only.
How come fo many Canons about the Order of Presbyters, Dea-
cons,^, fitting? Indeed they did keep the Lords day as a day of
thankfgiving, as being in commemoration of the greateft mercy that
the world hath received, even Redemption by Chrift : And there-
fore partly in commemoration of his Refurre&ion, partly to avoid
ail fignes of dejection (which were thought unfit on daies of Thankf-
giving ) they commanded ftanding in Prayer ( not at Sacrament )
as judging fitting too unreverent, .and kneeling unfutable to the fo-
kmnity and rejoycing of the day : fo that it was in oppofition to
kneeling that ftandmg in Prayer was* required. And therefore the
feme Councils forbad Fafting on the Lords day as a hay nous fin, and
many Fathers made is a mark of the true Churches and Chnftiaas
not
nottofaft onthofe daies: yea and Synods did Anathematize them
that then fafted : Ignatius his fevere cenfure againft fuch is well
known. And therefore they called the Lords daies, the Churches
Feiiivals : And therefore alfo they forbad kneeling on any week day
between Eafter and Pentecoft, which were Feftival feafons. So that
our Objectors will never prove that they Received (landing: Or if
they could, will it follow that it was becaufe that was the Prayer-ge-
fture ? I cannot flay to cite many Authors. Only thus much, i . It
appears by their Love-Feafts, at which they fate, that they did not
ftandinallthefervice of that day. 2. JuftinMartjr faith, Apol.z.-
Q After this we all Rife and offer Prayers, &c.~] And is it not plain
then that they fate before they rofe } and that ftanding was but the
Prayer gefture in flead of kneeling ? 3 . The injunction is exprelly
\_ for ftanding, and not kneeling ] as oppofite. I can fhew them
where it'sTaid {_ Die Dominic 0 Jejunium nefat dicimus ; velde Genicu-
Iti adorare&c.'] Tertull. ( if it be his ) de Coren. Milit.eaf.tf. Let
them (hew the like againft fitting at the Sacrament.
But what if this had been fo ? Had it not been as good an Argu-
ment to fay, Standing was their Hearing-gefture : and fitting is ours :
therefore we muft Receive fitting becaule it is our Hearing gefture.]
And is it not a better Argument then either to fay [[Sitting was their
eating Gefture (and among them where Chrift adminiftred it, a
homelier fitting then ours is :) and therefore we muft take it in our
Eating or Feafting gefture : as it's certain the Primitive Chriftians
did.] It is therefore frequently by the Fathers called £a Feaft,] Ter-
tttll. ( ad Vxorem Ii.2. f .4.) cals it [Ccnvivinm Dom'tmCHm7\ Yet
will not we urge this better Argument to prove fitting NecefTary
(but give them thatdefire it leave to ftand :) much lefs fhould they
urge a plain fophifme for the Neceility of Kneeling.
J3*eft.4. Do not thefe men deftroy their own Caufe, when they
woukf prove the Neceflity of Kneeling, from a Necefiity of Confor-
mity to the Univerfal Church ? Nay doth not this Argument fhew a
Popifh heart ? For it feems they take not all or any of the Reformed
Churches of France, Holland, Germany, Scot I and, Sic. who Receive
fitting or ftanding, to be any part of the Univerfal Church. 2. If
they take not the Primitive Church for many hundred years to be any
part of the Univerfal Church, then they are worfe then Papifts. If
they do, then may not we better argue [[The Primitive' Church did
not Kneel in Receiving 5 therefore we muft not'] then they can ar-
gue [The Church of later times did Kneel in Receiving : therefore
P 3 we
190)
we RttiftfJ For even the Paptfts in matter of Tradition, do give
precedency to the firft Churches, and do make the prefeut Church
bat the preferver and deliverer of the Traditions of the former. Is it
not plain therefore that there is fomething elfe then the Authority of
the firft Churches that moves thefe men ; when they cannot be ig-
norant that Chnft and his Apoftles and the Church for many hun-
dred years did pradice the contrary? Yea they that have written
for Kneeling, maintain that there was never any command for it (to
the people) no not in the Church of Rome; but that they fufferedic
to come in as a cuftorn filently, that they might not be obferved to
eontradid the old Canons againft Kneeling on the Lords daies. Even
as low as Chrjfeftowe's time, it is but QAn Adoration of Chrift at the
Sacrament] that they prove. And who denieth that ? We ftill pray
to him before we Receive : Adoration and Kneeling are not all one :
and Adoration by Kneeling is not all one with the doing this m the
ad of Receiving.
£l*efi-$. Do not thefe men make themfelves wifer then all the
Bifhops and Conformifts in England, who did ever in their Writings
and Difputings, maintain our Ceremonies to be things indiffe-
rent ? And now they will efteem them fo Neceflary, that they will
turn their back on Gods Ordinances, and become Separatifts for
them ?
J$ueft.6. Is it not the more inexcufable for thefe men to turn Se-
paratiits, and that on fo fmall an occafion, as for a Ceremony or
Gefture ; in that they have both lived in an Age wherein they have
fo fully feen the mifchiefs of Separation : and alfo have themfelves
fpoke fo much againft Separatists as they have done? yea and ftill
do ; while themfelves become the great Separatifts, and fo do but re-
proach themfelves.
Obj. It is not we that Separate: but they that deny us the Sacra-
ment Kneeling are the Caufe.
*Anf. So all the Separatifts fay, It is not long of them ; and pre-
tend that they are neceffitated to it. But who k to be the Guide of
facred Adions ? Minifter or People ? What if we fhould deny to
give it to them that lit? Would you think that we gave them juft
occafion to feparate ? Judge by former times. And yet they have
more (hew of reafon to fay fo. Befides, I have not feen any put
away for Kneeling. But if they may approach the Table and take it
with the reft, in what Gefture they pleafe, yet this will not fatisfie
ihemaslefsalfoitbeput into their hands: Though it is undeniable
* that
thatChrift did deliver it to them all Generally and not to each mans
hands, when yet he might more conveniently do it, when they were
but twelve. And Clemens Ale xand. (Stromat. I.J.) faith QAlfo the
Eucharift, when fame, as the manner is, have divided it, they per-
mit every one of the people to take a part of it : For to an accurate
and perfect choofing or refufing (a mans) Confcience is bet.] I
zdde therefore,
jgueft.7. Is it not enough that they refufe themfelves to be guided
by their Guides in their own Gefture,but they muft alfo needs Guide
the A&ion of the Minifter himfelf, or elfe they will feparate ? Should
not he, at leaft, have the fame liberty to adminifter according to his
Confcience, as they expeft in Receiving according to theirs > If his
Confcience tell him, that he fhould deliver it but to the company
conjunctly as Chrift did, and their Confcience tell them they ihould
take it Kneeling ; why fhould not he be as much the guide of his own
Actions, as they of theirs ? If it were a duty to put it into their hands,
it is his duty and not theirs ; and therefore the not doing it, would be
his fin and not theirs : and what need their Confcience therefore
drive them from the Ordinance? elfe we muft needs break all in pie-
ces : For if we put it into every mans hands* then they thas think we
fhould do otherwife muft depart.
Queft. 8. Do not they that would make more duties and fins then
God hath made, forget'that they have enough to do already? and
that they are wont to think it too much that God himfelf hath com-
manded them ? and that they will leave themfelves at laft more un-
excufable for the negled: of the duties of Gods prefcribing,when they
could adde fo much more ?
jgueft.9. Should we not in doubtfull cafes take the fafer fide ? And
is it not fafer to do as Chrift and his Apoftles and his Church for ma-
ny hundred years did, then to follow the novelties of later times ? Is
•it not certain that where fhere is no Law, there is no tranfgreffion >
and I know of no Law binding us to Receive kneeling : therefore for
my part I cannot fear thatChrift will condemn me for following his
own, his Apoftles and his Churches exampie,when he never gave me
a word to the contrary.
Obj. If Chrifts example bind to fit, then you muft alfo imitate him
sn doing it in an upper room, and but to twelve, e£r.
Anf.i. This Ob jedion is nothing to our Queftion. For we be not
affirming that fitting is Neceffary, but that it is Certainly lawfull,and
that Kneeling is not fuch a duty, as that men fhould refufe Commu-
nion
(91)
nioit with a Church for want of it. 2. Both the known Reafons of
the thing, and the after practices of the Church, doafTureus that
Chrifts adminiftring in an upper room, and but to twelve, and not
to women, were all occafionall and mutable; and the e hurches did
otherwife : But for a Feafting gefture there is no fuch proof
Obj. But we are bound by the Canons of the Church which are ftiil
in force.
Anf.i. Scripture is the Churches fufficient Rule, and the perfect
Law of God. 2. Thofe things that Scripture hath left to occafionail
determination, no Councils muft make ftan ding Laws for to bind at
all times. For if fuch Laws had been fit, God would have made
them. 3 . It is the prefent Guides of the Church that are upon the
place, and fee the occafions, that muft determine fuch Circumftanti-
als as are of mutable determinatioa And former Church-Gover-
nours can no more take away the power of the prefent, then they
can deprive them of their Office.; it being effenttall to the Office of
every Pallor to be a Guide or Ruler of his Flock. 4. If you think
that all Church-Canons ( yea though it be General Councils ) bind,
then you are bound to Contradictories : for one Council hath ore
croffed another. And Papifts themfelves difclaim many things en-
joyned by Canons. The 16. Canon of the 4. Counc. of Carthage,
requires Minifters not to reade the Books of Heathens : Doth this
bind now ? Many the like might be mentioned. 5. If you will needs
take your felves bound by Canons, I pray you tell me whether the
Canons of a few Bifhops in England, of late, fhould bind againft the
Canons and conftant pra&ice of the Primitive Church, and of the
Apoftles themfelves > They forbid Kneeling on the Lords day • and
the Apoftles pra&ifed fitting at Sacrament ; and either our late Ca-
nons are Null for contradicting the former which were of greater
authority ; or elfe neither are binding. 6. According to their own
grounds, our Bifhops had no power to make Canons, both becaufe
they were no Bifhops, for want of a fucceftive true Ordination, and
becaufe they had made themfelves uncapable. Even the matter of
our Bifhops Election, according to many Canons, made them unca-
pable of ever being Bifhops more. The fourth Can. Concil.Awdian.
Decrees, not only that the Clergy and people muft confent, but that
if their confent were but forced (or they inclined,) by the oppreilion
of thofe in power, that Bifhop fnould be depofed for ever, as coming
in more by violence then by lawfull Decree. ~\ Now how our Englifh
Biftiops came in, I had rather their friend Grotiw fhould tell them
then
f 93)
then I ( though we all know that neither Clergy nor people had any
hand in it, but a little ceremonious formality of the Chapter) ; de
Jmper.fum. pete ft. cap. I O. pag. 319. Q At posteriori avo tota eleclia Re-
vi reddita. Hcdie penes Capitula Imago eft elellioms : vis tota penes Re-
vem. Nam vacant e Spijcopatu, Rex cum codicillx, licentiam eligendi
continentibus, ftmul tranfmittit nomen ejus quern eligi cupiat.~\ About
which he cites Burbi/I, Bilfon,Scc.
1. The Doctrine of Grotms againft a Legiflative Power in the
Church, you heard before. The Do&rine of the Church of England
you may finde, Articl.6. & Art. 22. The words are thefe [_ Holy
Scripture containeth all things necefTary to falvarion : fo that what-
foever is not read therein, nor may be proved thereby, is not to be
required of any man, that it (hould be believed as an Article of the
faith, or to be thought requifite or necefTary to falvation.] And
Art.22. QWhen (General Councils) be gathered together, for as
much as they be an Affembly of men whereof all be not governed
with the Spirit and Word of God, they may erre, and fometime
have erred, even in things pertaining unto God : Wherefore things
ordained by them, as necefTary to falvation, have neither ftrength
nor authority, unlefsitmay be declared, that they be taken out of
hofy Scripture.]
Itwer^Ptedious to cite what ProteftantEpifcopall Divines fay to
this point. I will only cite one, Dr Sutlive de Condi. I. i.e. 3 . Where
he laies down this Pofition, [_ Non omnia conciliorum decreta de facrU
Ecclefia winiftris, & eorum Officiis Ecclefiaque Ceremonies & Ritibus,
Chriftianos necejfario Ugare7\ Proh. I . Non ligant qua novas infti-
tuunt Dei cdendi formulas 3&c. At in atlts Conciliorum multa funt
ejus generis decreta. Quis ergo Chriftianus contra Chriftiana libertatis
leges'eisfe obligarifmat ? 2. Non ligant jdque multo magis, qua repug-
nant verbo Dei, die. 3 . Non erant imponenda leges oner of a fuper cervices
Chriftianorum, Mat. II. A A. 1 5 . Hujufmodi ergo oner of *s leges excutl
f (J e, nemo non videt. 4. Cbriftus nos liberavit afervitute traditionum &
legptm humanarum&cxujufmodi plura conciliorum fanttionibus firman-
tur. 5. Omnia in Ecclefia ad edificationem fieri debent. Siergoaliqua
Conciliorum ftatuta fcandalo furt Chriftianisjolli debent. Si laqueum->
injiciunt cc-nfeientiis, dijjolvendafunt. Si inutilia ejfe deprehenduntur,
Cr minime decora .abjicienda. Neque fane dnbium eft quin Ecclefia Re-
mana Cannes de Cerewcn'm, & Ecclefia Miniftrorum calibatu, &
hujufmodi, valde fint capti.fi & onerofi &- inutile s. 6. Afore s EccUfia
Christiana iftendunt omnia Canonum decreta licet alioqui jufta non fern-
(94)
per Ugare. At que hoc ex mult arum legum enumeration videre licet.
( See the inflances.) 7. Patres Ecclefix non omnia C one Hi or urn ft at ut a
pariterfervabant. (Seethe proofs.) 8. If fa Sjnagoga Romana, licet
alios adftatutorum Juorum obfervationem aftringere cupiat • prifcorum
tamen Concilkrumftatuta non fervat. 9. Ratio docet, mutanda ejfe vel
qua mn decent, vel non profunt, vel qua onerofa & captiofa ejje inci-
piunt>&c.~} So far Dr Stalive, Much more might be laid to this Ob-
jection. Some will marvell that I fay fo much to thefe men. Let fiich
know that I am not of their minde that defpife all the Epifcopall men
as fitter to be rejected then united with. Many of them are Godly
and Learned and Judicious, and defer ve the chiefeft room in our
Affociations. I was defirous alfo to fave the. ignorant from the dan-
ger which I forefee.
Left any fhould mifmterpret what I have here faid, againft thefe
Popifh Objeftors, I here profefs, 1. That it is far from my intent
to raife any jealoufies of any pious Epifcopall Divines, as if they
were Popifh. I fpeak of no other, but that late Generation of Caf-
fandrian, Grotian Papifts, who think they can do Rome more fervice
under the name of Proteftants, by drawing men to Traditions and
Divisions, then if they fhould declare themfelves French Papifts. I
have partly told you how to know them. They will difpte as zea-
loufly as a Proteftant againft the Popes Infallibility, and his being,
above a General Council, but they can confent to his Primacy, and
mbft of his Dodrines,efpecially againft the perfection and fufficiency
of the Scripture.
2. I do not fpeak againft mens feeking a Reconciliation with Rome,
on juft and honeft terms. I think it one of the happieft works in the
world,could it be accomplifhed : And I think the French are the only
people to be firft dealt with to that end. And I long to fee providence
ib turn things about, as that there might be a Council firft of thefe
two Nations for the attempting of fuch a work. And I am paft
doubt, that it would be the happieft way to pull down Antichrift (if
the Pope be he) that hath been yet of late undertaken. But if ever
{uch a thing be accomplifhed, it muft be by Uniting in one Creed,
as containing all things fufficient to falvatipn ; which muft be wholly
taken out of Scripture, and not fuch as the Trent Confeffion is :
Upon which Agreement they may openly acknowledge each other
for Brethren and true Churches, without compelling each other to
Uniformity in the leffer matters, but bearing with each others diffe-
rences,
X95)
rences, I wifli 'England fuch Rulers as will faithfully profecute fuch
a Pacifick enterprife, without fmfull compliance, and betraying of
the Truth. Though I confefs, when I confider their Principles and
Practices, I am afraid Bifhop Hall is in the right, that There's no
Peace with Rome : Yet no fears muft hinder men from any juft and
neceffary Ertterprize.
3. I folemnly profefs that I have no defire by this our AfTociating,
to advance any parties, or carnall Interefts ; but meerly that all god-
ly, faithfull, Orthodox Minifters, may join together, to guide their
Flocks in thefe licentious daies, left through our Divifions they be
made a Prey. And alfo that fo much of Difcipline may be Unani*
moufly exercifed as we are all agreed in, left our Congregations be
a reproach through their pollutions; and men fhould forget the
true nature of Chriftianity, and we have all laid waft, or overgrown
with weeds, while die hedge lieth down. Nor do I pretend to an
ability of alluring the world, whether Epifcopacy, Presbytery or
what elfe is the right way of Government : though I am more per-
fwaded every day, that the Truth muft be gathered from the feverai
parties, who each of them hold a part of it in peculiar. But my con-
ceits in thefe matters, I have no call to open to the world yet, which
I perceive not likely much to regard them, as perhaps they do not
deferve it.
Laftly, Underftand that it is not only thofe that differ in Govern-
ment that we defire fhould Unite with us : but alfo thofe that differ
in Doctrines, fo they be fuch as can heartily fubfcribe our Profeflion,
and will manage their differences in Peace and Love. I need not nartfe
any parties, feeing it is difcernable by our Agreement, whom we do
intend.
Only let all know, That the Able, Godly, Faithfull and Peaceable
of all thefe forts, we heartily defire to unite with as Brethren : but
the Inefficient, Ungodly, Unfaithfull,Unpeaceable, we do difclaim,ot
what Opinion, Side or Party foever they be.
I Shall conclude with this humble Requeft to ail my Brethren in the
Miniftry, In the Name of our great Lord and Mafter, that they
would forget all former injuries aud differences fo far, as prefently
to addreffe themfelves to feek Peace and Reconciliation : And to that
end that they would here and in all Countreys prefently enter into
fome fraternall Affociations ; and there meekly and felf-denyingly
to fet themfelves with one heart and foul to carry on Chrifts work fo
Qjl far
(96)
far as we are agreed. Why Sirs, have not Independents, Presbyteri-
ans, Epifcopall, &c. One God, One Chnft, One Spirit, One Creed,
One Scripture, One hope of everlafting life ? Are our difagreements
fo great that we may not live together in love, and clofe in nraternali
union and amity } Are we not of one Religion } Do we differ in fun-
damentals or fubttantials } Will not confcience worry us ? Will not
Pofterity curfe us; if by our divifions we betray the Gofpel into the
hands of the Enemies ? And if by our mutuall envyings and jealou-
fies and perverfe zeal for our feverall conceits, we fhculd keep open
the breach for all herefies and wickednefle to enter, and make a prey
of our poor peoples fouls : Brethren, you fee o:her bonds are loofed,
Satan will make his advantage of thefe daies of LicentioufnefTe^ Let
us ftraiten the bond of Chnitian Unity and Love, and help each c-
ther againit the powers of hell, and joyn our Forces againit our com-
mon Enemy. Have you not had yet time and means enough to ob-
ferve how God hath been offended with your unpeaceable proceed-
ings ? feeking to oppreiTe and fubdue each other by force, rather
then to win each other by love and Evidence of truth ? The Epifco-
pall party when they were up, making that fad havock of the Church
by the perfecution of their brethren, which this land is like to lament
yet longer : The Presbyterians when they were up, feeking their e-
jection too rafhly, without. fufticient means of latisraction • What
ihould I rip up the faults of others which the Sun hath leen, and the
world rings ot ? Truly Brethren I fpeak it that we may all be hum-
bled, and go weeping together in feeking the Lord with our faces Z;-
c-K-ward, faying, Come, let us joyn our lelves to the Lord in a per-
petuali Covenant that (hall not be forgotten, fer. 50.4,5,6. I would
not open our tharr.e, were it not neceffary to our humiliation and re-
formation : But the world knows it already. As God telsusofir,
fo the railing, malicious, .intuiting enemies tell us of it. Have noc
fome of you lo led the way in fecret or open vilifying, deriding, con-
temning and afperfing your brethren, that thereby ^ou, even you,
have been the means of railing thofe calumnies that you cannot al-
lay ; and have put thole words into the mouths of the wicked, which
they daily belch forth to the pleafing of the devil, the grieving of
all foyer* of holineffe and peace, and the undoing of their own iouls,
fo bitterly and fcornfuHy have uied the name of an Independent, that
the moft Reverend, and Learned, and godly of that way, do with
the multitude lie under fuch contempt, that they are the leiTe capable
of .fucceffeful fen ing God in their places ; fo reproachfully and con-
tern-
(97)
temptuoufly have others ufed the name of a Presbyterian, that they
have railed by it that fcorn in the multitude of feduced ones, which
will prove a lnare to many a foul, and which thefe Churches may
have caufe to bewail while there is a tongue to mention it. Yea, fome
have ventured into the Throne of Cod to fearch the hearts of a Na-
tion, and in fuch auditories, and with fuch language to proclaim their
pretended difcoveries, as 1 am aflnamed to exprtffe : and when they
have done to print it, that there may not be wanting a witneffe of
their fin. Alas, it is part denial!, that you have occafioned thofe hel-
lrfh reproaches, which the Satanical Mercuries do daily proclaim in
che ears of the world ; So that a man of another Nation cannot reade
the reports of Civili or Military affairs in England, or Scotland^ tut
he muft reade it intermixed with the Accufations, Reproaches, and
Slanders of the Brethren. I will not now go fo near the quick, zs to
meddle with matters of bloud,.even the bloud of conic-fled Saints, in
which we little thought ten years ago, that fuch fhould have had a
hand, as have openly owned it to God and men: Only I will fay,
Thefe things muft fit dole to feme mens conferences: Bit tins I wouid
ferioufly have you confider, whether the fearfuil danger chat the Go-
fpel and Chriftian caufe is in this day, be not principally occafioned
by your divifions, emulations and contentions I And if k fhculdfall
out (which God prevent) that Academies and Miniitry be cafl clown*
that Popery be let in, that the power of godlinefTe be (Wallowed up
by fchilmes and prophanefTe ; Will not your names be the fii ft in the
curfe? Who knows not that the divjfionsof the Parlors leade the
people into divifions ? yea, and chat they are as- backward yet as al~
moft any to heal them > In all (his I exclude not my (elf; Though I
can truly fay, that I aiway loved peace, and hated cenlorious divi-
ding • yet I unfeignedly bewail (and cenfeflemy fin before God
and the world ) that I did love the one and hate the other no more,
that ever I did fo much agamft peace and nc mure for it. O Brethren,
it's we that leade the way to divifion that muit found die retreat, and
jointly leade the way to reconciliation. We have no other way left
to heal our wounded cc niciences, and hide our fin and fhame (unde£
Jefus Chnft : ) We have no other way to revive the hopes or the
Churches, now they teem to be ready to gafp their la ft ; nor yet to
refcue the fouls of our poor people who are iome of them ready to
turnPapilts, as foon as liberty hath opened the door wideenoagjv
for the Priefts and Jefuites to be familiar among them : and the reft
of them are ready to think all Religion to be uncertain,or vam^ while
Q^3 ' they.
(98)
they fee fo many. In the name of God Brethren, return, and fpeedt-
ly and zealoufly return to Unity and Peace : Send abroad to one an-
other,and ftir up the dull, and invite the backward, and draw on the
prejudiced and negligent to this work. Alas Brethren, it is greater,
more difficult, and more bleffed work,then to be done with idle wifiV
ing and fitting ftill. Have you forgotten your Mafters fheep-mark >
\^Bj tht6 [hall all men know that ye are my Difciples if ye love one ano-
ther :~] Have you forgotten the Spirits charge, If it be poffible at
much as in you lieth, live peaceably with all men3 And Follow peace with
all men ? To receive it when it's thruft upon you is not following it
and yet happy England, if all would do fo : Alas, that ever men,thac
men that make fo much confcience of praying, hearing, reading, Sa-
craments,fhould make no more confcience of their duties for the peace
of the Church ? When Chrilt hath fo frequently, fo plainly, fo pier-
cingly inculcated, Love, Peace,over and over, as he hath done, and
yet that Chriitians,yea,Minifters do fo itrangely overlook them ; and
reade them as if they read them not : When the Lord hath placed fo
much of the very nature of Chriftianity in it, and made it fo necefla-
ry to our very falvation, that yet we fhould pafle it over fo lightly,
and with fo little obfervation : O what hypocrifie ! what felf-con-
demning is it for to cry out of the divifions and fchifmes of the times,
as molt do, and when we have done to lit ftill when we fhould endea-
vour to heal them, and when we that have made the breach (hould
make it up. Diviiion and want of love is a fin that all men are ready
to blame in others, and exclaim of in the generall : and yet that we
(hould be fo deeply guilty our felves, as if we had not run far enough
in the guilt already : Alas Brethren, are not the erTe&s of our finne
before our eyes which way ever we look ? into City, Countrey, into
Parliament that late was, and into the Army, into men of all forts
and degrees? and is it not time to return? Again therefore, Ibe-
feech you make out after Union and Reconciliation. And to that
end get all together, and keep conftant meetings in Affociations. Moll
jealoulies and jarrings are occalioned by ftrangenefs and diftance ;
,^When you hear men fpoken evilof, and do not hear them fpeakfor
themfelves. Familiarity would much further the cure of differences :
Devils and wicked men can agree in evil doing , and goe hand
in hand in fin ; and fhall not we unite in the work of God ? What,
we ! that look to live in heaven together, and there to be employed
all in one blelTed work of praifing the living and moft bleffed God ?
Will it do you good then to remjmber your ftrangenelTe and diffen-
tions
(99)
tionsnow? For my part I daily look death in the face, and five mz
conftanrexpedation of my change, and therefore have the better
advantage to be faithfull to my conscience, and I muft needs profeffe
that when I look back upon my life I have mere comfort in the leaft
means that everlufed for the Churches peace, then in all my moft
zealous contentious Engagements. I am confident Brethren, you,
fcarce know the work that will more comfort you in the review,
then to be fpeedy and diligent in the ufing of your wit, fhength,
power and intcreit for the Union and Reformation of thefe diftra&ed
Churches : Shall it.be faid ( alas, too truly ) that Separatifts will ride
and run and lay out all their pains unwearicdly to divide the Church,
and that we will not do half fo much to heal it and unite it ? Our office
is to be builders, and building is conjoyning, and demolishing and
deftroying is dividing. I coniefTe it is a work of exceeding difficulty,
to bring even the belt to be of one minde : We are of fuch various
intelledtuall complexions and ftatures, and all fo imperfect in know-
ledge, and they that do know are fo unable to convey their know-
ledge to their prejudiced,, urftudied, unprepared brethren, or to make
fuch impreiiion on other mens underftandings,as is necelTary to their
conviction, that it is no wonder if Agreement be a difficult thing. Be-
fldes, miftakes once received do fo inflnuate into the very will, and
do fo ftrangely multiply, and engage men before they are aware to
maintain them, 'and errour ( as all fin ) is of fuch a deceitfull nature,
feeming to be the belt when it is the worft, and alwaies coming undei?
the pretence of its contrary, and the great deceiver is fo skillfull and
diligent, to fet out his wares to the beii advantage, that it is no won-
der if the Churches Teachers be perverted. Befides this, men are of
fuch difference in the ftrength of their naturall parts, and alio do fo
differ in the advantages of improving them, and fome ftudyfo hard
and fome fo little, that it is no wonder if there be almoft as many
mindes as men. Some alfo have fuch paffions to pervert their under-
standings, and fome have fuch ftrong temptations andcarnall inte-
refts, and fo many falfe hearts are ready to creep into the beft Af~
femblies, that it is no wonder if dividing beeafier then uniting,
Yea, ( which is the core of all our mifcry ) there is in moft of us
fo much pride aud falfe eftimation of our own conceptions, that it is
not the fmalleft difficulty to convince us of our ignorance,- and to
make us know how little we know ; yea, fuch proud fpirits wilji quar-
rell with the light, becaufe it came not originally from their candle ; •
and le< the choiceft difcoveries be Tent from heaven to them, they will
con--
( 1 00 )
contemn them becaufe they are brought them by another mans hand;
and if the only way of Agreement be propounded by another, they
will cavill or diflfent, or envy it becaufe themfelves were not the mo-
tioners or authours. There is no agreement with thofe men where
pride is unmodified : For be they never fo unable or unwilling to do
the work themfelves, yet will they hinder another in doing it. But
Brethren, the more difficult this work of agreement is, the more in-
duftrioufly and refolvedly (houid we fet our felves to feek it. Diffi-
culties that amount not to Impossibilities, fhould quicken and not
.difcourage, where the work is of necefiity as ours is. I ferioufly pro-
fefle that I often wonder how men, learned men, godly men, can
maintain fo much feeming peace with God, and their own confeien-
ces, who do fo little for the Churches peace : and how they can ever
hope to die in peace that ftudy no more to live in peace ? If without
holineiTe here there be no hope of holineffe or happinefTe hereafter,
how can there be any hopes of everlafting peace to thofe that do not ,
here value and purfue peace ? What 1 Preachers of the Gofpel > and
yet forget their Matters name ! \_ The King of Salem > the 7>rince of
Peace, j and forget the Gofpels nature and title Q to be, The mejfage
of Peace -^ and rorget their own office which is to be \_ The Mejfen-
gsrs ofTeace^nd forget the title of that way which they muft preach
[The way of Peace ;] and forget that it is the defcription of the wic-
ked Q The way of peace thej have not known ; and to forget that it is
rheir curfe Q There is no peace to the Wicked ; and to forget that great
benediction of our Lord, [_B/ejfedare the Peace-makers^ yea, and to
forget the tenour of our finall ientence Q They JhaU enter into Peace y\
and the nature of our everlafting inheritance, what abfurdities are
all thefe > how inconfiftent with that calling which we profeflfe and
do pretend to ?
But I know there is none of us fuch enemies to peace, !but we would
be content to have itfoit be upon our own terms ; If all men will
take up their opinions, and ftoop to their wils, what men fo wicked
but would yield to peace ? Bat is that feeiung for it, and denying our
felves for it, andciofing inChnit, the common center? All that I
will fay more to you, (hall be in thefe following Prognofticks, which
do alfo intimate the impediments and difficulties, and do point out
our own duties.
In generall, I am confident if this be Gods feafon for the reftoring
of his Church, it will be his feafon alfo for the uniting of his people :
And let ail the dividers know, that they labour in vain while they
think
(101)
think to reftore the Church by any other means then the loving, ami-
cable clofure of the members: Nay, they demolifh and deftroy,
while they dream that they are building; Sion is not built by the
ifaW-conhjfions, If God divide our Language he will blail out
work.
More particularly I do foretell you that ( for the way to peace )
i. Whenever God means to reftore and build his Church in peace,
he will open the eyes of his people to fee the neceflity, excellency,
and glory of peace, and give them fuch deep apprehenftons of this,
that they will wonder that they were before fo blinded as to over-
look it.
2. He will (to that end) make them reade more ferioufly and with
obfervation thofe Texts of Scripture , which before they flipt o-
ver and felt no force or favour in : fo that they dial! wonder how
they could fo overlook fuch ferious precepts, and fuch ckar difcove-
riesof their Mafters will : fuch as i Cor. i. 10,11. &e. and 3. 3,4.
£^.16.17,18.7^7.3.15,16. iThef. 5.1 3,14,1 5- Specially Rom.i$.
1,2,3,4,5,6,7. and 14. 1. &c. fam.$. ij&j§%i 1 Cor. 12. 12, etc.
Mat. 5.9. Gal. 6,1. Rom. 12. 9,10,15,16^1,7,18. to the end. O that
thefe tew verfes of this Chapter were butconfcionably pr^adifed even
6y the eminent Leaders of the Flock of Chrift.
3 .When God will do this great work,he will wonderfully convince
his people of the finfulnclTe of their diviiions, and of that perverfe
emulation, and zeal which they were wont to entitle God himfelf tov
and to glory in as apart of their chiefeft duty : They fhall no more
reproach one another, and lie vilifying their Brethren behinde their-
backs, and one fay Tit's all long of thefe Independents, ~\ and ano-
ther [This we may thank the Presbyterians for, 3 and a third [_ The
Prelaticail Conformifts did all this : But they fhall fee thai; we, were
all too. blame, and every man fhall acknowledge his unpeaceable mis-
carriages, and heartily lament them before the Lord, and loath them-
felves for all their emulations.
4. Yea, when God will do this work, he will make his people feel
an indifpenfible obligation lying on them, to feek peace, and purfuq
it ; fo that they (hall be no more able to reft with quiet confeiences?
till they have fentto one another, confefled their mifcarriages, and
defired reconciliation and conftant Affociations for the unanimous
carrying on the work of Chrift, then now they can reft in peace of
confeience without Preaching , Praying, or any other duty.
5. Yea, God will pofTeiTe them with fuch a Love to peace, and
R " fuch
foch a fervent Zeale for it, that they fhall fct themfelves with ail
their might to obtain it j and they that now can hardly be drawn to
accept of it when it is thruft into their hands, fhall then follow it as
thirftily and importunately ,as the moft zealous dividers are now fet on
the propagation of their opinions, or rather as the moft zealous god-
ly Preacher doth thirft after the winning and faving of fouls : And as
the zealous Reformers in Luthtrs daies were fet againft Popery and
the zealous-Non-Conformiftsin Queen Elizabeth and King fame/s
daies, and alfo before this late Parliament were fet againft Biihops
and Ceremonies, fothat theyreftlefly profecuted their work nil it
was accomplished, fo (hall the Reftorers of the Church be as zea-
loufly fet for the Reconciling of differences, and the union and affoci-
ation of Paftors and of Churches.
6. \ ea God will raife in his people fuch deep apprehenfions of the
hainous wiekednefs of dividing principles and pra&ifes ( which are
now aecounteda&s of piety) that they (hall not make a light matter
of them any more : But Chriftians (hall think and fpeak of Divifions
and Emulations, and breaking into parties, as now they think and
fpeak of Theft, Whoredom, Murder, or fuch \ik^.
7. Yea-God will caufe his people to deteft the very Names of Di-
vifion, and lay them by as occafions and badges of our difagreement.
And I think Epfbanins and Anflins and others long Lifts of Herefies
will not be in fo good eiteem as they are at this day. For though the
fchifme will be more abhorred, yet it will not be every fuch difference
in Judgement, as fome of theirs, that will be taken for a' (ufficienc
ground to cail a man a Heretick.
8. Moreover, when God will reftore his Church, he will give meek
and humble fpirits to his people, and take down much of that pride
which nowcaufeth and continueth our Divifions : .Thofe proud men
that' now value their Reputation and carnall interefts before the
Churches Unity, and Reformation • that fo value their own under-
standings, that they think contemptuoufly of other mens ; fhall then
be low in their own eyes,and prefer their Brethren before'themfelves.
The pride of Chriftians, efpecially of Minifters, is now the main im-
pediment to our Union: This curfed fin makes men look with an
envious eye at every Brother that is efteemed above them, and (as
they think) doth cloud them in the eyes of the people : 'it makes
Minifters feek after applaufe, and makes them impatient of flighting
and difefteem : And while they are driving who fhall have the great-
er party, they are engaged in Divifion before they are aware: For-
getting
getting that ( while they think they are labouring for Chrift) they
d© but fifh for themfelves, and draw men from Chrift by drawing
them from Unity. It is this pride that makes men fo froward in car*
rying on any work of God, that unlefs themfelves may have the glo-
ry ot it, or it may be done their way, they will quarrel and break it
all in pieces : as if they had rather Chrift had no Church, then them-
felves fhould be denied an honourable ftation in it : or as if they had
rather Chrifts work fhould be undone, then done without them, or
contrary to their conceits. God will turn this devilifh diftemper into
humility and felf-denial, when his work (hall be done. He will make
his people bafe in their own eyes, and glad to be flighted, vilified and
laid by5fo it might but conduce to the Unity and Peace of the Church,
and the furthering of Reformation. As Clemens Roman, ad Corinth.
faith, pag.69 C He therefore that is ftrong, mercifull, full of charity
among you, let him fay, Qlf it be for me, that Sedition, Contention
and Dwifions arife, I will depart, Tie be gone whither you will * I
will do what the people command me, fo be it that the Flock of Chriit
may live in Peace with thofe Presbyters that are fet over them.] He
th.u (hall do this,will win himfelf much honour in the Lord ; and eve-
ry place will gladly receive him.]
9. Yea God will caufe men to abhorre that cenforioufnefs of their
Brethren,and thofe fecret defires to deftroy their reputations, which
are the fruit of this Pride. So that they who now are queftioning
every mans fincerity that doth not pleafe them, and making the worlt
of every mans a&ions and fpeeches, (hall then cover mens infirmi-
ties by that charity which thinketh not and fpeaketh not evil, which
envieth not, and is not puffed up : And they fhall be fo confeious
of their own faults and frailties, as that it fhall conftrain them to
tendernefs and com paffion on their Brethren, and to judge the bell
till they know the worft ; and they {hall learn to hear a cenfurer and
backbiter with as much indignation as now they hear a fwearer or
a lier.
10. Yea God will take them off from all their engagements to par-
ties, and let them perceive that the very names of parties are a disho-
nour to the Church ; and that Chriftians fhould not think of a party,
but as a man thinks of his wounds j with fmart and forrow.
11. Alfo when this bleffed work of healing (hail be wrought,
God will (hew his people the (infulnefs of that zeal for inferiour par-
ticular opinions ( true or falfe ) which makes them think that they
ought to do many things againft the Churches Unity and Peace. He
R 2 will
fi04)
will (hm them that it is a perverfe zeal which ehoofeth the propaga-
tion of a fmaller point, before the edification of the body, and the
-propagation of the fubitance of the Chriftian faith • which by that
-courfe is apparently nindred.
12. Yea God will open their eyes to fee the difficulties of thofe
lower Controversies which they infifted on, till their high confidence
in their opinions be abated, fo as that they fhall pity themfelves and
the reft of mankinde, for our unavoidable darknefs and weaknefs •
and not contemn, caft off, or divide from thofe that differ from
them.
13. For God will let men fee that it is the fubitance of Ch-riftianity
that Chriitians muft Center and Unite in «, and he will teach them to
take thofe for Brethren that hold that fubftanee, though they differ in
feveral inferiour things.
14. And God will teach his people to be hereafter kfs cruel and
proud, then to impofe new Articles of faith upon their Brethren ;
and to put their own Interpretations into their Creed : He will teach
men to be more mercifull to the Church then to load her with Canons
.and Conltitutions of men, containing unneceffary dividing determi-
nations ; and feeking to force all to their obedience.
15. For whenever God intendeth Peace and Unity to his Church-
es, he will caufe men freely to give his Word the honour of its fuffi-
ciency, and to take it for a perfed Rule of Faith and Worfhip ; as
that which hath left nothing undetermined which was fit for a ftated
univerfall determination : And therefore men fhail fee the vanity,
yea the finfulnefs of mens undertaking to determine by Canons what
God thought not fit to determine in his Laws : except only for the
occasional determining of that in particular which God hath deter-
mined only in generall, and dire&ed man by his Rules how to de-
termine in fpecial : which therefore muft not be by a fixed univerfal
Determination ( for then God would have done it himfelf ) but by
a temporary determination, to be changed as occafions fhall require ;
and therefore in moft things to be left to the particular Church-
guides, who are upon the place, and imployed in the work. Alfo
Godwill teach men to take the Scripture for fufficientin matter of
Belief: and to fcrew men no higher, not adding their fupernumer&-
ry Articles, as the Council of Trent, no nor putting a word among
iheir Fundamentals as necefTary which is not in the Scripture. What
hope of Union when there is no Uniting Rule or Center agreed on >
Andean the Papiits, or any other over-doing zealots, imagine, that
ever
ever Gods univerfall Church will agree upon any Rule or Center
as fufficient befides the Scripture ? or ever depart from its fuffi-
ciency ?
1 6. Laftly, If God intend Peace, he will (likely) fit his provi-
dences to advantage it. He will give preparing feafonsand accom-
modations. Three great difadvantages to the Churches Peace and
Unity, are thefe that follow, i . Times of Warre j when mens ears
are filled with a contrary found, and their mindes alienated, exaf-
perated, and filled with jealoufies. If men do think that in any for-
reign Churches there be any thing ami fs ; how much more Chritian
a courfe were it, and probable to fuccecd, to debate the cafe in peace,
tkcn to fight with them ? 2. It is an unlikely time for agreement,
when one party is in profperity and power, and thinks he can have
his will without condefcending to a loving Chriftian debating of our
differences j Mans proud corrupt heart, will hardly be taken off from
the ufing of his carnal weapons and advantages: but will think that
God puts fuch power and opportunities into his hand, for the pro-
moting of his particular opinions and waies, by force, and not'by fa-
tisfying the unfatisfied. 3 . Another difad vantage is, ignorant or
wicked Magiftrates in the Sovereignty : who either underftand not
the waies of the Lord, or elfe hate them, and would undermine
them ; either, as Julian, by giving every party a liberty of conten-
ding, and of pubiifhing their delufions , and denying openly the
Foundation ; and working on the poor people, who are ufually ea-
il lier taken with confident fpeeches then with folid reafonings ; Or
elfe ( on the other extream ) to ufe a foolifh violence, with thofe
that diiTent in inferiour things ; and to become a difcouragement to
true piety and tendernefs of Confcience. The later we have felt for-
merly ; the former we have felt lately ; and fear yet more. Bur what
God may yet do upon this change of our Government, we cannot:
tell : Let all that love the Churches Peace and welfare pray /That our
Rulers may avoid thefe two deftroying extreams, of giving too much
Liberty, or too little.
You fee, Brethren, there's many things to be done, and great
changes to be made on the hearts of the belt, before the Church of
Chrii-i is like to be reftored by Unity and Peace. Yet God can do all
this in a moment, when his time is come. O kt to the work, that we
may fee that our deliverance is at hand. I think you have now as fit a
feaion in orie refped,as ever you had : When you had the advantage
of fuperiortcy and fecular Power, your ears were ftopt, your hearts
R 3 were
(io6)
were hardened, you thought you had a fpeedier way to fettlcmcni,
then by fatisfymg piflenters, and condefcendmg to thofe Brethren,
whom you were readier to contemn. But now God hath either laid
you all under hatches together, or left you no afTurance of your car-
nal advantages, Thofe Martyrs could agree in the Prifon, and at
the flake, that differed about Ceremonies in their profperity. If Gcd
give you not hearts to hearken to this counfel, and Agree now ; I
(hall exped: to hear that you are brought much lower, and conjoyn-
ed in that mifery where you fhall be forced to agree ; and then you
wiH look back on your proud Divifions with fhame and forrow.
I do therefore in the Name of Chrift intreat, not only the people
of this Congregation to Unite >-but all the Godly, Abie Minifters in
this County to AfTociate with us; of what Party foe ver they have
been. And I do let them know, that we are not fo fetled in our pre-
fent Opinions or Waies, but that if they fee any thing amifs in our
Agreement or our courfes, we (hall be ready to hear any thing that
can be faid for our Information and alteration. And if the zeal for
their own Parties and Waies fhould keep them off, let me advife them
to be more zealous for the welfare of the Church in generall, and to
take heed leafi our divifions da prepare our people for Popery, or f aft en
them in ungodlinefs : and I dare allure them, That if EpifcopacytPref-
bytery or Independency ,3cc.be indeed the Way of God, then u no Way in the
^orldfo likely to fet it up, as the "Uniting and loving Afiociation of the
cpaftors ; Vchere all things may be gently and amicably debated.
And I deiire that our Brethren in other Counties would take the
fame courfe : Not that I dare urge them to unite juft on the terms of
our Proportions or Profeflion, if they have better before them. Yet
I will fay this ; That I admire Gods good providence in facilitating
our confent herein, fo happily in this County: and that it will be
found,upon trial, a matter of great difficulty, to bring even Wife and
Godly men to agree on the drawing up of Forms : and I ferioufly
profels, that if I had known where to have found but this much done
to our hands, I would not have confented that any of us fhould have
attempted to draw up a new and different Modell ; but have the more
gladly received it, becaufe the Union would have been more full. But
us foon as we fee our own weaknefles or miftakes Corrected by any
more perfed Way of our Brethen abroad, we fhall accept their In*
ftru&ions, and Corred: them our ktyes. In the mean time, we fhall
rather do thus, then nothing.
Finitur Mai] z° 16530.
Poftfeript.
-*■
A
Tofifcript.
&
them out,
ceive them
Am urged to addeto what is written, a few words
of Advice to the People of thofe Congregations
whofe Minifters refufe to AfTociate. Either fuch Mi-
nifters are Inefficient or Scandalous, or they are (or
feem) Able and Faithfull. If the former, I advife all
confcionable people to endeavour fpeedily to caft
not think of joyning them with us who cannot re-
I know fome will plead compaflion to them ; but it's
cruel compaflion, which for fear of bringing a mans family to po-
verty, will both eonnive at his proceeding in fuch hainous guilt, and
at the ftarving, and everlafting damnation of mens fouls. The devil
loves fuch mercy as this is. If indeed you pity fuch, help them, if you
can, to a fight of their fin, in undertaking fo high a Calling, and
fo great a Charge, which they are fo unfit for : that they may break
off their fin by Repentance, and betake themfelves to a work thae
they are fitter for. obj. But may not Minifters, as well as others,
be forborn upon their Repentance? Anf. i. Repentance will not
cure their Insufficiency. 2. It muft be a very notable Repentance
that muft at all ( much lefs fuddenly) readmit a fcandalous perfon
into the Miniftry. In the Primitive Churches, after hainous finning,
they would admit him to the Miniftry no more, were he never fo pe-
nitent, though they would admit him to Communion. However, leC
him be caft out of the Miniftry, and Repent then ; and if he manifeft
fuch Repentance as may fatisfie the Church, let them then take him
in again, there or elfewhere : But {hall he therefore be trufted in his
forfeited Office, where he may wrong mens fouls, becaufe when he
isqueftioned, he pretendeth Repentance? obj. But how can any
other confcionably receive his fecuieftred maintenance, when by Lawf
it is his ? Anf. Is it not given him only as Paftpr, for the Work of
Chrift, and the fervice of the Church ? If there be 2001 per myinm
allowed to each City for a publick Phyfician, and fome igno^ant-
Empericks get into the place, who kill more then they cure, were rioe
he cruelly mercifuil that would have thefe men continue to the mur-
dering
(io8)
dering of poor people whom they pretend to^cure ? and were not he
wickedly and hypocritically juft, that would fay, No man elk may
take the ftipend, it belongs to rhefe ? It an ignorant man that is
wholly unacquainted with Seafaring, fhould get to be the Piiot of -a
Ship of VVarre, or of richeft lading, would any be fo madly merci-
full or juft, as to let him alone to the drowning of himfelf and all that
are with him, for fear of putting him out of his place, or giving his
maintenance to another? I will give fuch titular Paftors better ad-
vice : and that is, That they would lament day and night, as long as
they live, the heavy guilt of the blood or damnation of fouls which
they have incurred, and that fo far as they are able, they would make
the Church reftitution of the Tithes which for fo many years they
have fo unjuftly received ; it being, before God, but plain Robbery ;
and one of the moft hatefull kindes of Robbery that can be imagined ;
toftarve and deftroy mens fouls, and then to take hire for it. Bat
enough of them.
2. But if the Minifters that refufe to AfTociate cannot be proved
Insufficient, or of wicked lives, then I would advife all their Peace-
able Godly people, to joyn together, and defire their Paftor to
AfTociate with his Brethren for a Unanimous carrying on the Work
of God. If he yet refufe, he will no doubt, give fome reafon of it ;.
Which if he do, his people may do well to defire him, to meet once,
at leaft, with the AfTociated Minifters, and give in his Reafons to
them. This they fhould defire, both i. Becaufe the people may
there hear both fides fpeak together, and fo be the better able to
judge, whether his Reafons for DifTent be fufficient or not : and
2. Becaufe Chriftianity and common charity bindes that Diffenting
Brother to manifeft to the reft what he judgeth to be their Errour,
and fo great an Errour that he dare not Affociate with them. And
it is not a fudden appearance, and flight cafting ir%fome fuperficial
Reafons, that muft fatisfie his Confcience, or farisfie his people.: but
it muft be a fair and full Debate of the whole bufinefs ; fuch as may
be apt or fufficient for a manifeftation of the Truth. If after this the
diflenting Paftor will not yet Aflbciate ; the People (having been
prefent and heard the Debate) may be the better able to judge, whe-
ther the grounds of his DifTent be tollerable or intollerable • and
accordingly they may know how to carry themfelves to him. Where
note, that I can give no people a particular direction before hand,
that willfully reach all fuch cafes ; feeing they are fo diversified by
circumftances . And therefore I would have all fuch people as have a
Minifter
(ro£)
Minifter that declineth Union and Affocia'tion with his Brethren, to
defirethe Advice of that Affociatkm offaithfull Minifters who are
next him ; who will be beft able to advife them when the cafe is
known : In the mean time, common Reafon requires that People
{hould hear and obey fuch a Paftor with more jealoufie then if he
were in Union with his brethren, i . Becaufe the judgement of one
man is not to be valued before the Judgement of many as Godly 5
inilefs it be fully manifeft that he is of more painfull ftudies, and a
ftronger Judgement then all thofe are. 2. Chrift doth fo plainly and
preilingly require Unanimity, Accord; and AiTociation of Brethren,
that he that will refufe this fo plain and great a duty, may well be
(ufpe&ed the more in the reft of his Do&rine. 3 . It is more pro-
bable that that man means to play the Pope and tyrannize over the
Flock, and make himfelf Lord of Gods hentage,who will do ail alone,
fingularly or on his own head ; then he that doth all in Unity, and is
ready to give an account of all his. doings to the reft of his Brethrena
and to hear what they can fay againft him.
But perhaps you will ask, What if we cannot get our Paftor fo
much as to come to the A.ffociated Minifters to give in his Reafons of
Diflent? I anfwer, Then try whether he will entertain a Debate
with fome one or two that they (hall fend to him. If he will not do
that neither, it is too probable, that he is fo Proud or Ignorant, as
that a People (hould be jealous how they truft him with the guidance
of their fouls. But yet I would not have fuch ralhiy to rejed him,but
firft advife with the next Affociated Minifters.
J>hteft. But how fhall we judge, if he do come in, whether his
Reafons be of weight or not > Anf. Partly by what you hear replied
to them ( and therefore do not content your felves to- hear them
from himfelf alone ) and partly by the evidence that they carry. He
that will prove it his duty not to Afibciate, muft prove that there is
fome fin which that AfTociation would engage him to. If there be
any fuch fin, it is either fometbing unlawfuil to be fubferibed in our
Agreement ; or fomething to be neceffarily done in pra&ice. Hear
him therefore manifefting and proving either of thefe. I can forefee
the vain cavils that fome are like to ufe, by the experience I have
long had of the Separatifts arguings. Firft, Perhaps they will tellyou
we have fuch and fuch bad Minifters among us in our AfTociation ;
and here they will aggravate all the faults of fuch as they except a-
gainft, as if they were nQtorioufly gracelefs. To this I would defire
the Hearers to return thefe Anfwers.' 1. That we have agreed to
S rejc&
(11°)
reject from our Society all that are of known Inefficiency ,or Un-
godlmels, or Unfaithiulnefs in the main work. And if any one get
in among' us, that is guilty of any fcandall, which wc were never
fufficiently acquainted with, we judge it no more our fault, then it is
the fault of a Church that an Hypocrite is in it, or a fmner that none
accufeth. 2. We had rather of the two erre in judging too favou-
rably, and permitting fomein ourfociety that arelefsnr, then in
judging unrighteoufly, and rejecting the faithful! jfervants of C hrift.
No Society hath all the members of equal integrity, znd beyond ex-
ception. 3. Defire thole Brethren thatObjec at to learch
their hearts and vvaies, and remember what may be faid againft tbeffi-
felves and caft the beam firft out of their own eye ; at leaft to ccn-
fure 'as humble men, that are feniible of their own mifcarriages and
imperfections ; and how much allowance the bed: muft have, that
they may pafs 'for currant. 4. Tell them this, which I think, may
give them full fatisfadion : If they have any charge againit any
member of our AfTociation, let them bring it in, and they {hall be
fully heard, and we will reject aihvhom they {hall prove fie to be
rejected. Can they defire more ? Will men of any Conference or
face of common honefty, let fly at men behinde their backs, and not
brino in their charge to their faces, and hear them fpeak for them-
felves : Yea and withdraw from a Society meerly becaufe of the pre-
fence of fuch, whom they never accufed to that Society? Would
theybe thus dealt by themfelves ? If we have bad members, might
not their prefence who are better, do more then their abience to
remove them, or hinder them from doing any hurt? 5. Take
heed left out of your own mouthes you be condemned ; while you
acknowledge that even bad men are forwarder to Reformation and
Unity then you.
They will perhaps further tell you, that we do but make a {hew oi
Reformation, and we leave all or many ungodly ones ft ill in our
Churches- they are even common PariiTi-Churches, compofed of
the common multitude, as they were before.
tsffif..ThlsI have anfwered fufficiently already: Further I fay,
1. Romans mif-practice is any reafonable caufe of excepting a-
gainft our Agreement : The Proportions which we fubfenbe doe
exclude as many as I can finde any Scripture warrant for excluding.
If the Objectors deny this, let them give their reafons againft the
Propositions, and not againft any mans pra&ifing contrary to them.
Would any wife man fay, I will not fubferibe Propofitions for Refor-
mation,
(Ill)
mation, becaufe fuch a man will riot reform cxa&Iy that doth fub-
fcribethem? As if he {hould fay, I will not confent to the Law a-
gainft fwearing, becaufe fuch a Juftice doth not punifh Swearers.
a'. Before they withdraw for any mans perfonail fault ( in permitting
unfit members in his Congregation ) they muft admonifh that perfon
and convince him of his fault, yea, and convince that afTociation of
their fault in not cafting him off, or elfe why (hould they divide from
an Affembly for one mans male-adminiftration ? Or if all be guilty,
they muft be dealt with as in cafe of other fins, before they be rejed-
eJ. If I know fome of the Congregationall way that admit unfit per-
fons into their Churches, fhall I for that refufe communion with
them and others of that way. 3 . We are not to rejeft any member
from our Church-communion that defires it, without fufficient caufe
produced againft them. Let thefe Objectors therefore name the par-
ticular perfons who have been proved unfit, and yet been retained ;
and not for (hame, fpeakof our retaining Pari(hes, multitudes, the
ignorant, the ungodly, &c. in general!, when they name no parti-
culars. As if we muft therefore condemn and punifh men as ungodly,
without any a^cufation, meerly becaufe they are many, or becaufe
fuch men clamour out generall reproaches : The multitude of mem-
bers is one part of the honour of Chrifts Churches,as the purity is an-
other.
Thefe Objections I therefore here anfwer, that people may know,
they are not fufficient to warrant any Minifter to withdraw from U-
nity. And again I do advifeall godly people to confider, that it con-
cerned them to know the reafons of their Minifters diffent, and to
be well fatisfied in them : For elfe 1 . They may be guilty of encou-
raging and following him in a Divifion. 2. It is the Churches as
well as the Paftors that muft be linked together by thefe Aflfociations,
and therefore feeing it is by the Paftors that they muft ( principally )
preferve that Union and correfpondence, the withdrawing of the
Paftors, tendeth to the dividing of the Churches themfelves. 3 . They
cannot fafely truft their fouls under a dividing Pallor. And let them
butobferve when all pretences are taken off, whether with many
thefe prove not the true caufes of withdrawing? 1. Some men are
confcious of fo much ignorance, that they will not joyn with Mini-
fters, where there is like to be any trial of their parts, for fear of
being fhamed upon the difclofing of their weaknefs : In a Pulpit they
may poflibly feem fome body ; but they will not endure a cloier trial,
Thefe men would do well to learn, that Chriftian honour is notg<
S 2
as! .cither honour 'is,, by contefting or fubtill contriving for it : but
by an open and humble confeiiing of weaknefTes : He that will needs
begreateft, (hall be leaft : and he (hall be greateft that will be the
loweft and fervant of all. He that will fave his honour fhall lofe it :
Pride is the greateft (hame among Chriftians. For my part I value
the youngeft learner that is humble and diligent, above a hundred of
thefe cloie hypocritieail Rabbtes, that have nothing but big looks
and -contempt of others, to cover their ignorance. ■
■ i» .-Others you fhall find, that will withdraw and divide in meer pride
of their own fuppofed godlinefs, and cenfonoufnefsof others, as un-
worthy of their fellowfhip : Thefe are the worft of all : So contrary is
it to the true nature of-Chriftianityxo beproud and cenforious,and to
fay to our Brother,' Stand by-, I am more holy then thou I What (in
bath our Mafter more rebuked and (hamed then pride and cenforiouf-
nefs ? There is no obfcurity in thofe plain commands : fudge not3that
Je be not judged : who art thou that judge ft another mans jew ant ? "to hi*
own Mafter he ftandeth or falleth : why doft thou judge thy ^Brother f
ertyhj. deft thou fet at nought thy Brother ? We Jball all ft and before the
judgement feat of Chrift. Let tu not therefore judge one another *wj
more,&c. /foi«. 14.4, 10,13. fee Gal. 6.1,2,3,4,5.
•If thefe men be godly indeed, they will be fo humbly confcious of
their own unworthinefs and great imperfections, that they will be
readier to draw back on that account, and fay, I am not worthy to
be Aflbciated with Ghrifts Miniflers : rather then to fay, Such a one
is not worthy to joyn wifch me : (except he will come and prove him
indeed one fit to be rejected.) And truly in my experience,they prove
noneofthebeft men themfelves, nor furtheft from exception, who
<are fo ready to condemn their Brethren as ungodly. How oft have I
beard one man accufing his Brethren as men void of grace, or thus
and thus faulty : and within a few daies, heard others as deeply ac-
cufing him, for pride or coveteoufnefs, or ignorant, carelefs Preach-
ing, and negligent, diforderly, rafh, empty performance of Gods
work ; as a man that doth but difgrace the work of Preaching, and
make men loath Gods Word, through his ill managing of it. Thus
frequently do I bear men accufed on both parts : Alas, that men con-
fcious of their own weakneffes, fhould not forbear fuch vilifying of
their Brethren ! Perhaps one may excell in judgement or folidity,
and another may excel! in zeal and diligence : Muft each therefore
defpife or rejeft.the xKhcr?-He is a rare man that is generally ex-
ceifeat.
3. Others
5. Others you wiltfinde will divide, meerly to fit themfelves to
parties, or to ferve a thriving fide, againft the unity of the Church :
Thefe Paftors, if known, are unfit to be owned.
4. Others will hold off, for fear of difpleafing their ungodly Pa-
rifooners, by this exercife of Difcipline that we have agreed on :
efpecially if their maintenance lie in the peoples hands : Thefe fer-
vants of Mammon are unfit for Chrifts fervice. I confefs it is a great
temptation to men that have a Family to maintain, to caft themfelves
on a way that may lofe their Maintenance:But is he fit to teach others
the do&rince of Chriftianity, Self-denial, taking up the Crofs,parting
with things prefent for the hopes of future, &c who will openly con-
tradict it all himfelf ?
'gutft. But put cafe that the people are fatisfied of the Minifters
Reafons for withdrawing ?
iAnf. Both he and they muft faithfully propound thofe Reafons
to the AfTociated Brethren: 1. Elfe how can we that erre be recti-
fied ? 2. If they hear not both fides fpeak, thqy may eafily be delu-
ded,and fatisfied in their fin.
But a greater difficulty occurres then any of thefe. What if a Con-
gregation have the choice of their Pallor, and they cannot agree in
choofing, but one party will have one man, and another party will
have another > How will your Union be carried x>n, when the people
cannot agree about their Teachers ? Anf. I confefs I forefee a fad
calamity like to befall the generality of the Churches in this point, if
God do not wonderfully prevent it. For Ifinde it fuch a difficulty to
have many men of one minde (even of the belt ) that I can hardly
expect that ever the people fhould long agree in the choice of their
Minifters : efpecially if they have divers propounded that mayfeem
fit. For the Ancient experienced, or meeker fort of Chriftians -will
be for a man of Solidity, Judgement and Peace : The younger and
the more rafh, unexperienced Profeflbrs, will rather incline to a man
of Zeal, who is inclined to Divide, and under pretence of further
Reformation, to fall into unwarrantable feparating waies. And ufu-
ally, fuch unexperienced people are untraceable, and will have their
way, be it never fo wrong : For pafiionquite perverts their judge-
ment : andthatpafiioxis often indulged rather then fufpe&ed, be-
caufe it goes under the name of Zeal. You will have alfo carnall fu-
perftitious. perfons, fetting in for a man of their own ftamp, to hu-
mour them ; and fo how many parties may there be ? Efpecially if ■
publique Maintenance betaken down, and people alio wed -to main-
S 3 tain
(H4)
tain whom they pleafe ; then moft great Congregations will be (in
all likelihood) divided into two or three parties. Or if men grofsly
erroneous, and intolerable, fhould by Rulers be put in the publiqu'e
Place, and fo the bell people forced to feparate ( which I ftrongly
fear) in all thefe cafes our Union will be difficult. Yea, if people
grow into a diilike of their Paftors ; and one part would caft him off,
and the other would continue him : Or it there fhouid be two Mini-
fters together, and part of the people fhouid cleave to one, and part
to the other. What now fhouid be done in all thefe cafes ? I anfvver,
It is not hard to tell what (hould be done : but it's hard to bring even
godly men to do it. I will premife this Prognoitick, That I have little
hope when I have faidall, to prevail with either the wilfull, felf-con-
ceitedfuperftitious party, or the rafh youth, whofe Zeal doth carry
them beyond all fober,. confiderate, judicious proceedings. But for
the fake of the reft I will tell them what muft be done.
I. Firftitmuft be Refolvedon, That the Church muft not be divi-
ded. And therefore in all debates, keep that Refolution firm. And
that Minifter or party that is for Dividing, do butdifcovera ftrong
ground of fufpition, that their Caufe is the worft. All true Paftors
and Chriftians will be fo tender of the Churches Unity, that they will
try every preventing courfe, and wait and fuffer much before they
will yieli to the Divifion of a Church. Obj. But if we muft either
confent to an unfit taftor, or Divide, it is not long of us> but of the
reft. Anfw. There are feveral degrees of fitnefs and unfitnefs : If
he be one that is utterly incompetent and intollerable, then you muft
ufe all right means to keep him out : and if you cannot prevail, you
muft further do, as I fhall anon acquaint you more fully. But if he be
one that is competently fit,though with many imperfedions,you muft
do your beft to have a better, but rather accept of him then Divide.
The Reafon is plain ; God hath flatly commanded Unity,and forbid-
den Divifion •. but he hath no -where forbidden the Accepting of a
weaker competent Paftor, to prevent fuch divifion. God hath not
yet provided enough for every Church of the Abler fort, (alas, how
few are they in comparifon of the reft that yet are honeft and tolle-
rahle i) If therefore all the weaker muft be caft off, then the farre
greateft part of the Churches muft be unchurched, or be without
any Paftors.
This therefore being firft Refolvedon, That the Church muft mt
II. divide, you muft fecondly take this as certain, that God hath not put
it in thefower eft he people akne, to determine Vpho fhall be their Paftors,
except
except in cafe of Neceffitj, Vrhere his ordinary Veaj of Determination
doth fail.
This is fo fully proved by many others in Writing already, and it is
fo contrary to my intended brevity to infift on fuch points,that I (hall
fay but little.
Obferve carefully the difference between Election, Determination
andConfent: Choofing or Electing fometime fignifieth only The
firft Nomination of one perfon of divers that be offered, though yec
there may be no Power finally to determine, whether that Perfon
{hall ftand. Sometime it fignifieth the iaid Nomination with Deter-
mination alfo. To Determine is Authoritatively and finally to decide,
the cafe and fet down, who the man fhall be. ToConfent, is but to
be Willing t0 nave tnac man wn0 *s E^ed or Determined of.
Now I affirm i. Gods Word hath left it undecided, whether the
people fhall be the Eledors, fo as firft to nominate the man that fhall
be their Minifter, or not. The Apoftleschofe two for /W^room,
and left God to take one by Lot. The Apofties required the Church
at hrnfalem to choofe feven men for Deacons, as fuppofing them
acquainted with their lives, and as being loth to put any upon them,
in that Office efpectally, which medled with money matters. But
for Elders (for all the (hew from ^#.14.23.) there is no command
or any thing equivalent, that the people have the Nomination.
2. The Power of Authoritative determining who the man fhall
be is clearly in Scripture denied to the people. For it is appropria-
ted to the Church-Rulers, under the name of Ordaining. For yg£t,x"*>
ufed Tir.15. <iAtt.6- 3,ehr. fignifieth an Authoritative appoint-
ment which is not a meer ufelefs Ceremony (as fome make Ordina-
tion to be that neceilitate the Ordainer to lay hands on him whom
the people Eled ) but comprehendeth the Determination that this
muft be the man. For my part 1 believe that it is the Church-Guides
or Ordainers that have the fole Authoritative Determination, and
the people have the full and free judgement of Difcretion, to judge
whether the Ordainer have rightly determined, or not. Bwt if that
(hould be otherwife, yet ftill it is evident that ordinarily the Ordain-
ers have a Negative voice ; and that the Church cannot take to them-
selves a Mmifter without them : Or elfe it would follow, either the
Church-Rulers muft Ordain whomfoever the people nominate
(which is not to be imagined) Or- that the people may take them
Mmiiters unordamed (where Ordainers. may be had) which is as
vain a conceit.
„ . : Note
Ux€)
Note alio-, that it k not only to the Office of the Miniftry fa Gc*
neral that Ordination is Neceflary; but alio to the fixing .of Mini-
fters to particular Charges. The Apoltles Ordained the feven Dea-
cons, as approprir ;? to the Church of ferufa/em : and Ordained
them Elders in every Church, Atl. 1 4,23 . and commanded Titus to
Ordain Elders in every City, Tit. 1.5.
Obferve alfo, that though there be fome controverfies whether
this power belong to a fixed Btfhop, or General Minifter, as che
Apoftles, or to a Presbytery, or to a (ingle Minifter of that fame
Church (if there beany left;) yet all are agreed that ic belongs not
to the People. Conclude of this therefore that the People ( alone
at lead ) cannot juftly determine who (liall be their Paftor.
3 . Yet the Determiners or Ordainers muft have the peoples Con-
fent, ordinarily. Becaufe the Minifteriall power compels not to obe-
dience by outward violence : And therefore Confent is of natural!
Neceffity to the peoples a&uall obedience. Ifamanfeta Steward
over his Family y the reft1 of the fervants are bound to obey him, whe-
ther they chofe him or no : but yet becaufe* they cannot be made to
obey him againft their Wils, a wife Mafter will chufe fuch a one ( if
fit ) whom the fervants will fooneft confent to : So if a man be to
fend his (ons to the Univerfity, he will not tell them that it is in their
own power to choofe themfelves a Tutor ; but himfelf will dothat ;
and command them to obey him. But yet becaufe they can never
learn againft their wils, therefore he will not (ordinarily) force them
to a Tutor whom they will not confent to, if others may be had:
(Though perhaps he may urge them to confent by fome (harp words
or dealings.) So that the Ordainers (hould pleafe the people as far as.
may ftand with their welfare, and no further.
Thefe things being thus laid down,let me for Application,tell you,
III. Thirdly ,That when a Church is at variance about the choice of a Pa-
ftor ,or determining who fhall be the mm3they are bound tofeekjhe ad-
vice and determination of Church-Guides :, For feeing it belongs to
them to Determine,whethcr there be difference or no, ( by Ordain-
ing ) they muft efpecially be fought to when there is a difference.
4. If the Ordainers or Minifters determine of a fit man, you muft'
ftand to the Determination, though perhaps another might be more
fit. If the man by them determined of, be utterly incompetent, you
muft firft prove it to them, and ( if chat ferve not ) appeal to fome
more General AfTembly,or feek further to men more unqueftionably
Judicious and faithfull then they are
5-tf
("7)
5. If the people will not thus be fatisfied, the refufed Minifter muft
remember hi^duty, and not offer, without order and authority, to
make himfelf the head of a dividing company.
6. If he will not obey, he is to be admoniflied by the Paftors of
that AfTociation, and to be Avoided and Rejeded, if he be ob-
ftinate.
7. If any paffior.ate part of the Church will flick to that man, the
reft that fear God muft admonifh them, and if they be obftinate,
avoid them, according to Rom. 16. 17. Now Ibefeechj9U, Brethren,
mark^ them Vvbich caufe divifions and offences, contrary to the doctrine
Which ye have learned, and avoid them : T%r thej that are fitch,, ferve
not our Lord Jefus Chnsi,but their own bellies : and by good Words and
fair jpeeches deceive the hearts of the fimfle. I have feen this verified in
the iifue, of fome that I durft not fo have thought of in the beginning.
Poor inconfiderate, unexperienced Chriftians little know wha* they
do, when they take part with dividers, and encourage them in divi-
iion. They do but ftrengthen their own fnares. Such men fifh moil
for themfelves, even when they think themfelves they are more zea-
lous for Chrift then others.
8. Were there no other remedy, rather then the Church fhould
divide, they ihould (after folemn feekingGod) let God himfelf de-
termine it by a Lot, as Matthias was chofen.
If you once fall a dividing, you will give the worfer part fuch an
example, that they will prefently choofe themfelves Teachers that
will pleale them, and leave but few to hear or maintains pious Mi-
niftry.
8. If the Church-Guides be fo corrupted, that they all confpire
to force on the people unfound, inefficient or ungodly men, then the
people may rejed them ( as Cjprian advifeth them) of their own ac-
cord; as being left deftitute of Chrifts orderly Remedy.
9. What hath been here faid of the firft cafe, may'iuirtce to deter-
mine the other cafes. If a people have two Mimfters,and fome would
adhere to one and rejed the other, and the reft adhere to him and
refufe obedience to the former ; in this cafe they fhould ail take the
advice of the neighbour Affociated Paftors: For, though it be dis-
puted, whether luch Aifociated Minifters have any Regent Autho-
rity over a neighbour Church, yet all agree that they fhould be con-
fulted and heard in order to Unity ; and that's enough to the bufl-
nefsinhand. If they can prove their Minifters fit to be ejeded, let:
them there prove it. All Chriftians are bound to be accountable to/
T theic
(nS)
their Brethren, in mch offenfive adions, as have a face of divifios
or difobedience. If both the Paftors in queftion be approved of, then
the AfTociated Minifters (hould advice the people to lay afide their
carnal finfull contentions (which the Church of Corinth was fo plain-
ly chid for) and to clofe with both, i. Becaufe two Minifters are
far fitter to Guide a Church (fpecially if great) then any one alone :-
Yea (hould one of them be but weak, and the other more able : a
weak hand will afford fome help. 2. It is the Scripture way to have
more Elders then one, and if they reject their Paftors, and fupply
the room with private men, they vviil, likely, have weaker rhen they
reject. 3 . It is not in the peoples power to rejed one that is already
their Teacher : except when he is utterly intolerable, and all order-
ly means for his ejection do fail. Prove from Scripture that any peo-
ple may elfe rejed or depofe their Minifter. 4. Much lefs may a lef-
fer part of a Church doit, when the greater difTenteth: no nor a
greater, becaufe it tendcth to divifion.
If the people are unruly and will not agree; the neighbour Mi-
nifters muft admonifh both the faid Paftors, and charge them in
Chrifts Name that they avoid Divifions, and that themfelves do hear-
tily and lovingly clofe and entertain no motion to divifion from the
people : and that will break the peoples dividing purpofes, if the Pa-
ftors be but rcfolvedly againft it, and do not fecretly foment it (as
commonly they do.) If either of the Paftors be refolved for Divifion,
and rejed this admonition ; the godly people are bound to fufped
that man, and to admonifh him, and not fide with him ; feeing it is
ufually the true mother that would not have the childe divided : and
an ill fign when men draw Parties and Difciples after them. And
the neighbour Minifters are to admonifh fuch a man, and proceed
with him as he receiveth or rejedeth the admonition. Many diffe-
rences in Judgement and Pradice muft be tollerated among Brethren
to prevent dividing : but dividing it felf is not to be tollerated : (ex-
cept where the caufc is juft ; which muft be a great neceflity.) What
(hould be done with thofe particular perfons^ that will own but one
©f the Paftors, and yet will joyn with the whale body of the Church,
which acknowledgeth both, I will not now attempt to advife ; be-
caufe it will be fitteft to do it according to the quality ©f the perfons5
their reafons, their carriage in the bufinefs,^. all which may muck
vary the cafe.
If it appear, that the peopfe rejed or difown a Minifter for pri-
vate grudges, or for croifing them in their opinions or old cuftoms
in
in things unnecefiary, or worfe, thofe people muft be th<* more
(bar ply dealt with. Much more, if it be for crofting them in their fin,
or telling them the truth. But in cafe a Minifter have by weaknefs
or pafiionate fpeeches, or neglect of his duty, given jiift offence to
his people, yet the fault be not fuch ds to caft him out : then the
neighbour Miniftcrs muft advife him, humbly to acknowledge to
the people his weaknels or mifcarriage, and to prornife his faithfull
endeavours to reform : and if any perfons remain paflionately un-
reconcilable to him, they muft be the more born with ( fo they
drive not to a divifion ) becaufe he gave them fo much occafion of
offence. No humble man can violently profeeute another, for being
too violent againft his faults : but will rather fubmit to it, as Gods
aftli&ing, humbling, reforming rod. And it's two to one, but after
ibme experience of his more holy, harmlefs, diligent behaviour,
chofe very people will own him, that did difclaim him.
Laftly,If ail remedies fail, let one of the Paftors depart, and fay, Let
him take the living childe undivided : And the better man will likely
be the readieft to do it ; according to that I before cited out of Clem.
Roman.ad Corinth.
Let none wonder that I fpeak fo much on this fubjed : For if the
Scripture were confeionably ebferved, men would take Church-
divifionfora greater iinne then Adultery or Theft. Mutinies and
Divifions do more infallibly deftroy an Army , then almoft any
other fault, or weaknefs: and therefore all Generals punilh Muti-
neers with death, as well as flat Traytors. I confefs ten or twelve
years ago, I wondered oft to finde both Scripture, and almoft all
the voluminous Writings of the Fathers in every age, to be fo filled
with exclamations and argumentations againft Church-dividers and
Hereticks : But now I know a little better the reafon of it • and
how prone, even Godly, Zealous men (efpecially young unexperi-
enced Chriftians ) are to it, and of what defperate confequence it
is. Our Union is our ftrength and beauty : Commonly they that
Divide for the bringing in of any inferiour Truth or Pra&ice, do
but deftroy that Truth and Piety that was there before. I like not
him that will cure the Headach by cutting the Throat. No Mafter,
no Law, no Profeflion was ever more mercifull, gentle, meek,,
more for Unity, Love and Concord, then the Mafter, Law and
ProfelTion of Chriftians. O that the Lord would fpeedily anfe, and
ftirre up in all his people in the world, fo mighty a Zeal for Unity
T z and
(no)
andSanftity, thattfiofe blcffcd Twins might conjun&ly flourifri,
whie. thrive k' ill when they arc divided: and that the true Saints
pf Chrift may once tafte that fweetneffe which fuch a blefled
State of the Church would afford 1 However, the friends of Peace
and Holineffe (hall tafte of it, Rcade fames i .1 3 . to the end. 1 Cor,
1.&3. /W.12,14.
F I Vs^l S.
Errata*
P .Vl 1 \r£ H?»"d<>&y»**d< "UP ><>. J,, r [Pc,«i, >nd J.,* fo,[c*.r,„fr f.[rfefrir3
Z^ QMcdi^e
■fin. Jlizfyfi^ -&
id: J*xU^
TO THE
READER
R E A D E R;
Sappofi thou wilt marvel that I trouble my
felf with fo wilde a Generation as the People
called Queers are • or that I trouble thee with
a few haft y lines which I wrote onfuch an Gcca-
fionsVle truly tell thee the cauje of both : i . Jhcyfent me five
fiver al Paper s> one of them containing the Queries which I
anfwer, and others of them &lmoft mthing but a bundle of
jilthj ruling words, [Thou Serpent, thou Liar, thou De-
ceiver, thou chiide of the Dc-vil, thou curfed Hypocrite,
thou dumb Dog] with much more of the like. They chofe
out one day , when it pie a fed God to confine me to my Chamber
by ficknefi, to come into our Jjfembly, and aftir Cteerning-
Sermon to fall a queflioning the Preacher > my afiitfant* and
becaufe he avoided publtck diluting with them at thatfeafon,
as not taking it for a profitable pending of the Lords -day, they
call him the hireling that flieth, it feems referring to John
i©.i2. and jo confefing themfelves to be the Wolves, I findt
that they dofo cha llengc, and brag > and triumph, ifwejay m*
thing to them, and that too many fimple People expeff that
we fhould anfwer them , that (after an unprofitable verball
difconrfewithan umeafonable railing feBow) I nfolvcdt*
A 2 fend
fendthem this brief Anfwer to their £u:jlions : Andbeeaafe
they abhor Syllogifms and Difputings, I was fain to deal far-
ther with themtntheir own queftioning way : 1 had before^
offered to come and Anfwer all their Queries in thei/ Affembty,
tf they wouldconfent tbatlwghi do it without d'flurbance •,
Jluiinsicad of permitting that, they denied it, Andfcntrr.es
Letter of Reviling, catting me ever and over , Serpent and
Hypocri e, and the like Names, and commanding me in the^j
Name of the tmjl High God to arfwer their gueftions in
writing, that th y mi%bt print them withthetr Reply • fo that
if I fay nothing, they will infult • If I write to them they will
print it : Being therefore (ofar called to (peak./ chofe rather to
print my own Papers, how mean foever, then let themdoit.
Two objections I forefee will be raffed againfl met One is,
That the ferfons are [o contemptible, and the err ours fogrofi,
that it's a me die ft work top rive againfl them • To which
I fay, Let (ad experience witnefS ', whether it be needle/^
when they fo n.ucb multiply, and fomany > where they come x
areprefently infeScd. The (alvation of the poorefl Chrifli.
an is fo far from te.ng contemptible, that it is worth much
more th:n cur createft diligence. 2. Itwillbefdid, It is but
the Churches of the S(parAtifts and Anabaptifls that are em+
ptiedby thefeSedicers •, and it's beH even let them a1 one to
keep their own F locks, and few e their Churches , or if they fatl
off, it may [he wo: hers the tendency of their wayes, and fo
prevent their turning afide $ To whioh, J anfwer : i .Though
the ft ream of ^poftates befuch as first were AnabaptiBs or
Separators , yet here and there one of the young unfet led fort,
dofallinto that ftream that were not before of them, but per"
haps inclining to them, and jo dofomefew that had no Religi-
oufhefi. 2 . i had farre rather that men continued SepArattHs
and Anabaptifis, then turned Quakers, or p lam Apojlatesi,
And therefore would do aU that I can to hinder fuch an empty-
ing
ing of their clurehes & tendeth to the were art din filling of
HeR ; It's better to flop them in a condition where we may have
fome hope eft heir falvatton, then to let t htm run into certain
perdition •, / did therefore take it to be my duty when the fe poor
Neighbours , who had before been i^Anabapt ills, Separatifls,
and feme Seekers, had turned Quakers, to of er themaverbal
Anfwer to all their vain ^ue ft tons, that I might have had fo
much opportunity to undtceive them 5 when they refufedthat,
andfatd, theyweu'd not le drawn hto a Serpents fnare, I
thought beji to fend them my Anfwer in writing, committing
it tofome of their Neighbours, that they might deftre leave to
readeit in their Affembly • And when I heard that they would
not grant that neither (for all their infulting adjuring of us to
anfwer them) but talk of Trintingfomething again ft me, I
chofe rather to tell the world of thefe Parages between us> then
leave t htm to their reports^ (peciaSy hearing how they encreafe
in London, and other parts, and that the ignorant have need
ef fome plain Information to prevent their Apoftafie and per-
dition in this temptation.
tApril 2©h
R,B
A3 TO
TO THE
Separates and Anabaptifts
I N
England
Hough Gods minde be mefl: plainly reveal-
ed to us in his written Word, yet are his
Providences alfo teaching, and it is the
duty of his Servants to reade and ftudy
them; especially the Poenal withdrawing
or withholding of his grace, and giving men up to be-
lieve lies, and to vile affeftions, to a reprobate fen fe,
and to an abominable converfation, thefe arefuchdif-
coveries of the fore difpleafure of the Moft High, as
fhould make even the beholders to fear, and all that
flaad but near to this heavy judgement to fly away
from ii, as the jfradites did at the' cries of the Rebel-
lious followers of Corah, Num.16, left the earth fhould
have fwallowed them up alfo : I am not of their minde,
that make light of the ftrange Providences in our mili-
tary affairs and changes of State, though I think every
carnal admirer of them, doth not underftand them: But
it's a matter of very fad confideration , that many of
rtiofe fame men that feem fo much to magnifie ihefe, do
00 more obferve, underftand, and lay to heart the more
remarkable Providence of our heavy fpiritual judge-
ments!
ments! The over- looking of thefe Providences makes
many fear left ic be but chcir own intereft which (hey
ftudyinthe other, and left by reading themfelves and
their own Names where they fhould reade God, they
turn this Light into darfcneis or fedudion, and by fur-
fcttiog on this Fvaft, do coi trad thofedifeafes that are
like to be their bane •, What is Gods Word for, but to
nuke himfiU 2nd our duty known to vs? And fo he
doth very much by his Works, where we may fee his
Nature, and Something of his Approbation or diflike,
efpscially as they are iead fcy the help of the Word.
Certainly, God is known by the judgement which he
executeth: fjpeciaily when) tie wcked is (naredirithe
work ef his own batsds, Pfal.o, \c. The hand of God
is apparently gone out agaiaft your wayes of Separation
and Anabapcifm : It is your duty 10 obferve k : You
.may fee you do but prepare too many for a further
progrefs, S-:tk;MS, Ranters, Families, and now Qua-
kers, and too many profeffed Infidels, do fpring up
from among you5 as if this were your journeys end,
and the perfe&ion.of your Revolt. And it is your
Churches and ch.Je that lean coward you that present-
ly receive the Doctrines of the Deceiver, and ate the
ftream in which iome others with them are carried
away. You may fee you cannot hold your followers
when you have them • Your woikis Wafted, You la-
bour in vain, nay, worfethan in vain ■-, You do bit pre-
pare men for flat Hertfi; and Apoftofe-,. ] have heard
yet from the feveral parts of the L^nd,.but of veiy-
few rh-at have drunk in this venom. of the Renters or
Quakers, but fuehashav* firft been of your opinions,
and gone out at that door * The reft are but here and
there ^ young perfonthat was not noted for any great
matter
muter of Religtoufnefs, or only liked ic, and inclined
toyourwaycsv And if any others be feduced, the evil
arifeth fro h among you, and from your Graduates do
they receive their taint, as yours do from the Papifts
and the great Deceiver. IsicyourMiniftryor ours that
they bend their force againft i Is ic not part of their
prefent bufinefs to do your work, and cry down In-
fanc-Baptifm * One of the Queries which they here
put to me is [[What cxprefs Scr pture I have for Infant -
Baptifm? whichlmuft fhew without confequenccs or
elfc confefs my felf a hlfe Prophet;] And another tend-
ethto prove us no true Churches : The Quakers then
areScparatiftsand Antipoedobapufts, though more: I
fpeak not this to reproach you, but to minde you of the
tendency of all your endeavours, that you mayferiouf-
ly, as before the Lord,c©nfider, whether he do not wit -
nefs from Heaven againft you and your wayes, by gi-
ving up your followers to fuch abominations as fince
thedayesof thc2Ww/,i//4/tf andthe reft of the Gnojiicks>
the Sun hath hoc feen, at leaft fo openly and commonly
owned. Have you well confidercd into what your So-
cieties were refolved in Germany and other parts * And
do you well confidcr what fruits they here bring forth,
and how likely they are to be fhortly quite corrupted,
if a fpeedy ftop be not made * And what ic is that you
have done to the Church of God, and how much it is
beholden to you for the profpericy of truth and piety.
Is ic like to be Gods way which fo ordinarily leadeth
t$, and endeth in fuch defperate evils i I make noc this
myfirft or chief Argument againft you, bucit'sacon-
fiderable ftcond, and ihould make wife men ac leaft fuf-
piciousof fuefcacourfc: Nop would I thus argue from
the Apoftafieofafcw, or up©n fome unufual accident;
But
But when fuch hath been che Face of the ftream of your
party, from the very firft rifing of them in the world, to
this day, I think it not inconfiderable. Nor would 1 thas
argue from any temporal judgement eroppreffionby a
perfecting Enemy -, for I know thatisnoiuchfignof
Gods difpleafurc : But if I fufpeft whether thofe perfons
arc in a way plcsfi.ig to God, whom I fee him fo-ufually
deliver up to Satan, I hope I may be excufed. Certainly,
Gods Churches are the places of: his Bictfing and his De-
light: And certainly fuch fpiricual plagues as out* eyes
now behold, areas evident Notes of Gods heavy dif-
pleafure,as men canexpe&tofeeohearth. And we have
the more rea(on y a co be fu^>icious3that this is Gods dif-
owning of your way,and Teftirnony from heaven againft
it, in that he followed the firli Hereticks , the Simonians
and their followers, with the famekinde of judgements,
and by.fuchfcarfulldefertions, didtheo witnels hisde-
teftation of thofe that withdraw from the Unity of his
Church.
And it is very remarkable, that it is a pretence of our
Impurity, and of a greater purity with you, that is plead-
ed by chofe that firft turn over to you, and that this
height of all impieties (hould be the ufual iffue of a
way pretended fo exa<5t and clean : Doubtlefs it is none
of Gods minde by this to ^ifcourage any from Purity
and true Reformation , but to (hew his Detcftation of
that Spiritual pride which makes men have too high
thoughts of thcmfelves, and too much to contemn
others, and to defire to be further feparated from thera,
then God in the Day of grace doth allow of -, Where
the Tares Cof ungodly men) are fuch as 'cannot be pul-
led up and caft out of the Church, without danger of
pulli»g up, and cafting out fome of the Wheat^even the
B weakeft
weakeft true Believers with them , there God would
have us let both giow together till the time of HaVVeft;
BtKthefe proud men will (land at* further difhnce, and
will diflike Gods gracious dealing with finners, and
their eye is evil, becaufe he is good $ and they will not
grow ih the fame Pidd (or Church) where iuch Tares
do grow, but will tranfplant themfeives and remove
from the field, becaufe God will not pluck up theTares,
(especially if any Minifterial negie& of Difcipline be
conjoyned as too commonly it is: ; and in (lead of bla-
ming their own piide5and mifundcrftanding of Gods
mercifull dealings with finners, they lay the blame on
the corruption of the Church, and call ic, ^A Field $f
Tares > and not of Wheat: In one word, it is moft evi-
dent, that fpiritual Pride doth turn moft men from us to
you, and that this is the very finne that undoes fuch a
multitude of ProfeiTbrs of Religioufmfs > and which
hath let in all Gods Judgements upon us, and the finne
which he is now wicnefTmg 3gainft from Heaven. As
none more like to Chriftthsntl^e humble that are mean
in their own eies; and companionate to others •, fo none
are more ffke to the devil th:n the proud 5 that think
highly of themelves, an.j contempcucufly of others 5
Andthebettert!:e thing is that they are proud of, the
worfe is their pride, in this refpedi, that it is the letting
up of 'Gods precious merciss againit him, and the build-
ing of Satanshoufe with Chrirts materials: Thb Pha-
risees Liturgy is ©f too frequent ufe in the Separated
Coilgregation [/ thank thee , 0 Gody that I dm not as
ithir nunarex &c. mr even & this Publican."} He thai;
^ketH us to differ from other men, and expefletH
fhanki'for his differencing grace, doth yet abhorre a
proud oftentacion of it, and a diminutive efteem of his
fiaalleff
fmalleft mercies unto others, andal! proud defires that
they fhould be thruft below us fur* her then be hath ap-
pointed : It is the good of finders, and the honour of
God that is the end of Difcipline, and not that we migfet
perfonally be extolled and judged of ab$ve what is
meet.
I befecch you take this plain Admonition in good pajc
from a Defaer of your Recovery and Salvation.
T^cbard "Baxter,
An Answer to a young unfctled
Friend , who before inclining ftrongly to
Anafbaptiftry,atlaft fell in with the Quakers,
and defiredmy thoughts of them and their
wayes, which Teemed to him agreeable
to the Scriptures.
I have perufed your reqnefl, and am glad thy you are
not fo confirmed in your mifery , but that ym will yet
ask advice if your Friend '$ I pray God you be fo in-
genious and happy as to take it : It is a very fad thing to me,
and [hould he fo much more to you , to think that after fo
much pains as you have taken in duty , and fo much ^ed
as yeu have profeffed for God, you jhuld yet h fo unac-
quainted mth the Will and WordofGoi, andChrififbould
have fo little interefi in your hurt, as that fuch horrid
unchripan Doctrines andfraBices Should be fo eaftly enter-
tained by jm> and fo far approved of: J WArvelwbyycu
took tt for [o great a work of grace to convert yon from
B 2 pro-
prophanenef , and now will take it for a greater work to
convert you to it again, cr to much wcrfe ? Was it net the
fame ordinances"thatyeu dcfpi fed before €onverfion, which
jeu now much wore deffife ? Was it not the fame Mini-
Jiersthat then yea ficrn'a w hem y e now reproach with farre
greater bitetrnrf (if you do as ihoje wh^m yu plead for
• do ?) Is it not the f«mc Chriftians whom yo;t then derided,
And now revile at, and condemn as children of the Dei iff
O mi fr able man ! L a1! your hearing and praying come to
th* S Dare you meet the M((fengers of Chrift in the face,
and tell them they are Liersand Deceivers? Dare y:ucaft
out the holy worfhip of Chrift , as fdfe worfhip , and fcek
to draw people into tie contempt of it ? Dare you damn thofe
Churches, and millions of Saints that ChrisJ hath bought
with his frtciembluaf Dare you feek to draw men to hate
their Teacher s,wbom.Chri\i huthfzt over them , and to hate
his people, as if- they were the Children of the Devil, and
to hate his Viorjiup andhdywaies } AlasfhatCvcY a man in
his wits (hotfld look upon fuch abominations as amiable, and
much more that am nan fhculdbefomadastodethis under
the Name and Prefefiim of aChriftitn ! That you can ima-
gine that the fur to *> oppofition to the whole ^A rmy of ChriH,
his Officer s, Church and ordinances t can yet be a work that
Chrift accepteth : u hat you fhsttld no better know Chrijls
work frem S*'ans> nor know i hat it is the Dragon whoft^
warfare theje men do manage ? I mufl needs profiff , that
it is a very grievous thing in mine eyes, that after all our
fains with mens fouls ', and after the rejoycings which »o
had in thar feinting converfion, dnd^ealotts lives, wefhtuld
yet fee fo much ignorance, levity and giddtnef of Fro/ef-
fors9 as that they are ready to entertain the tnofl horrid abo-
minations! That the Devil can no fooner bait his Hook, but
they greedily catch at it, and fwaSow it without chewing •
Ted,
2V4, nothing ferns too grof for them y but ft it feems Novel-
ty all goes down. I am afraid, if they go a little fun her,
the j will believe hint that [hall fay , The Devtl is Cod, and
to be worjhipptd and obeyed, shall I freely tell you whence
all this comes ? Even from heSifh pride of heart : Toufeeit
not (it* s like) in your felf or in them, but 1 fh all endeavour
t$ make you fee it both tn year felf and them., For your
felf > you cofifefle to me, that you have long thought that
Infant- B apt (m was an Errour , and that now you think
the ga>ikers are in the rights and jet you neither did snee
reade any one of thofe Books which we have written to prove
Infant- Bapttfm to be a Dutie , nor did once ferioujly and im-
partially lay op:nyour Doubts to your Teacher , nor ask his ad-
vice, as tf you were even thin too go id to enquire , and
would venture ycur foul to five you a little Ubour, yet are
you now confid:-,t thxt you are in the right , and he and all
of his ?n:nde Are in the wrong* You know you Are a young
mm> andhavthad L'tlc opportuwtie to be acquainted with
the Word of God, in cempanfon of what your Teacher hath
had: If yon presume that you are fo much more beloved of
God than he, thdt Gtd will reveal that to you without feek*
ing and fludic , which upon the great eft Diligence hewiU
not reveal to him j What an this conceit proceed from but
pride ? God commandah ftudy and medicating day and
night in h.s Laws • Tour Teacher bath Jpent twenty, tf not
anhundredhours in fucb 'jMcditauon, where you have (pent
one : He hath (pent twenty, if not an hundred hon*s in praier
t$ God j or his Spirit of Truth and Gract, where you have
Jpent one : His praier s art as earnejl as yours : His Life
is much more holy and heavenly than yours*, His office is to
teach, and therefore God is, as It were, more engaged to be
his Teacher, and to m*kc known his I ruth to him, than to
you; Is it not then apparent frids for you to be confident
B 3 that
that you *r* fi much wifer then he, a*} that you are fo much
more lovely in Gods eyes, that be will admit you more into the
knowledge of bis Myjleries, thenthofe that have better ufed
his own appointed means to know them ? and for you in igno-
rance tn run about with the Shell onyour head, exclaiming to
the worldof the rgwrance of your late Teachers ? I fay net
that you do fo 3 But the Quakers whom yon approve of d$fo%
and much more.
I pray yoa tet me> Did you ever ftudy mil what Paul
meant, iTim.%.6. when hereqnireth, that he that is or-
dainedfhould,' not be a Novice, left being lifted up with
pride he fall into the Condemnation ot the Devil $]
The Word tran(lated a Novice, fignifietbaNew Plant, a
late Convert, or new or young Chriftianh Ton fee here that
fuck are in mofl danger of being lifted up with pride, and
why fo t But becaufe, 1 .7 bey have net jet knowledge enough
to acquaint thim with their ignorance and' great wtaknef-
fes. 1. Nor have tbej yet grown to ajuft degree of hnmi.
lity, and other eftablijhing preferring graces $ Ton fie alfo
that to fall into Pride , is to fall into the condemnation of
the divd. 7 <M kmw fure that it is no wrong to you to fay
that jou an but a Novice or raw Cliriftian, for it is but a few
fear* fince you came out of utter ignorance and carnality 5
and ibenhre that you have reafon to be very walchfuM
agalnlv this (in, yea, by the evidence that ycugivein a^ainft
jour fclf, ycu might fee that ytu are too far enfnared in it al-
ready*
And for the J&skers, youareblinde if you fee not their
horrible pride 5 Toule perhaps think it firange that Pride
fhould be the very Malier-pnne in them that go info poor
a garb , and cry out agatml Prtde fo ^eakufly as they do;
und go up and down the World, as if they were fint from
Heaven toperfwade men to wear no Late, or Cuffs, or Points ,
and
and that dunnfomany CM 'im ijt [ers for being called 'Matters.
But alas do younotkuow that Pride of inward qualifications
commonly called (piritual Pride, is the mo (I ki&ing and abo-
minable ! the better the tiring u that you areproudofjhemrfe
is your Pride, O what a brave t hmg doth it pern in theft mens
etes^ that they fbmld fttm to bepefjtjjedwithfuch an excellent
firirit as can trample upon worldly glory, and can beifieroufiy
contemn aR that are not of their Seel, and that can dejj?jfc_j
Dignities, and be equal with the greateil ! Tea, that endy
they (heuld have this admirable (pirit, and all others arethc^
Children of the DevU^ and under thir feet : Though $ther
men fhould n ever fo much fight them, yet do they wonderfully
pleafe t hem f elves with theft hgh thoughts ofthtmfdves • For
Pride is fir [I an ovtr-vdmng of a mans {elf, and thinking of
himfelf abme wha- is ?xe<:t,and then a at fin that others [bould
dofoby him too
Ij yet you fee not the pride of thefemen, I will (hsw it
you in tbefe fow particular Evidences, an a that fo plainly ,ihat
if you know the difference between the language of heaven
and of hell, you mjy eafily perceive the Devil jf taking by
their months, t . They affi m thtmfi Ives to be per feci with -
out fin (yea, f me of i hem fay, they are Chrift and God.) And
ts it poffible that any man in this life, that U not mad with
ffirituaL pride > cm indeed beleeve^ that he hath no fin? What?
that he tranfgrejfeth no Law ? Tint hi doth love God in thc^
higheft degrte that he k bound to d§ t Tha: he never hath a
thought or ward that is finful, nor fitfully lofeth one minute
of his time f Tea, and this when in the tits and ears of thc^r
wifefl, they foam oat their om$ (hame, as the raging Sea
doth cafi out the dirt. The devil himfeif hath either left
pride, or left ignorance, than to think himfeif to be per feci
without fin- If %Uy have no fin, what need they pray, For-
give us our fins ? or w bat further need have they of the bloud
of
*/ chrtti or his Inter cef ion to procure them any further for-
givenef? ifyoucanfu nopndein this, I fear j outre blinded
with thernto destruction.
% . And is it not apparent pride in them tofet up themfelves
fo far above all the people of God en earth? Tea, to vilifies
the moft holy and eminent Servants of God, and condtmn all
the Churches in the world, as if Heaven were made for them
alone (if it were jo well) thit all of them did believe a Hea-
ven be fides thai within them, which, Ijuppofe, u butafenie
Heaven.
5. And yet more unmatchable pride and impious injidelitie
is it, to damn aH the Church and pecpU of God for this 1600
Tears at leafi. indeed God hid never a people on earth of the/i
mens way : Bat (to let p iff the Scripture ages which condemn
them) tell me, Hadchrift any Church (ince the Apostles dales
till now, or not } If he had not, then he wm no Head of thejt
Church, andfo no Chrifi ; For there is no Head without a bo-
ay : If he had a Church, TcUtta where it was, and when*
Do you not know (if you know any thing of tbejtateofthc^>
Church for 1 600 Tears) that Christ had no Church on earth
of the Quakers minde, andthxt all his cMtnifltr shave been
fuch 44 they condemn, and have bun CaBedby as honourable^
Titles, as they are now ? And is not that m*n either an Infi-
del ami enemy to Cbnft, or ft ark mxd with pride, that (an be-
lieve that Christ had no church till now, and that all the Mi-
niflersoftheGoftclfor 1600 Tears were the Ministers of the
Devil (as tbey fay vfus that treadin their fleps) and that all
ths Chriftiar.s of th*t leooTe^rs are damned (as now they
dare denounce again fi thofe that fucceed them) and that God
made the world, and Chriji dud for it, with a purfofe to favt
none but a few g»akers, that tbo world never knew till 4 few
Tears ago -y Or at leaft a few Hereticks that were their Predt-
cejfors of old.
4. And
4> And I fhould fuppofe that their proud, fcornful ', railing
language (houldpui it out of doubt what ffirit they are ef, to any
that arc acquainted with the language of Chrifts Spirit, and
of Satan, and arc. able to \ad(t offp:rits by the moff palpable^
effects, ^d to kvow d&hntffefro p light.
But yon fay , // is Scripture: Unguage which they (petit : I
anfwer ,f&£ grea er is ihtir prtfumpiuous fin inm/fongft if/a
nfe of Scripture- Language, as to fcrve Satan ly it, andufeit
to reviling . what ifchnfl call Ju d as a devil? Is it therefore
law full to Gall Peter fo, or any f ail h full (erv ant ofchriff? But
I perceive you think they justly condemn us, becaufe we arc
called Matters of men ^contrary to Mac. 2 ? • Alas, that a Chri-
stian fbould be fo ignorant , as not to know that even calling
Matter and Lord too, is commonly allowed of in Scripture,and
that it is not the Tit I:, but i.The proud affecting eftbeTitle.
2. Andxhe Lodingst ova mens faith, as M offers oft hat {as
if others muflbe of their m.nde, right or wrong} which Chrift
there condemned r, Even as in the fame place he ferbiddeth
being c ailed Fathers, in the very fame fenfe, when yet it u
frequently allowed in a better fen fe. But for the fuller anfwer-
tngof thefe fcruples of yours and the riff about tithes, and
fuchlike: I fend you herewith, an^Anfwertothe gueftions
of (ome Quakers ne*r m in the Parifh of Bromfgrove, and
refer you to my Defence of che Worcefterfhire Petition,
Printed fome Tears ago.
To your Queftion, what I think ofthefe men 5 / will tell
you what I think, and am pafl all doubt of.
There are in England a Companie ef young raw Profef
fors, that have more ^eal than knowledge-. And there are
a company of carnal bypocritestkat place allthch liMghn in
holding certain Opinions , and uffng certain external Wor*
jbip, andffding with a Religion* Party, it is too hard mat*
ter to mifiead allthefe, if they be not better guided by others
C them
then by tkemfelves : . White they have due regard to the^j
judgements of their Teachers, thai know more than them-
felves, and fo live in a learning way , u tl they hxve attained
to better understanding, they may e [cape Deceivers $ But if
they are once brought to be wife enough in their own eyes, and
todeffife their Teachers, then they <are Lke a ?n an that hath
lift his way in a dark nig^t, or that hath loft his Guide in an
unknown Wildetnef, or like a Dog tb.it hath left his CM a-
jler, and therefore kill bereadpofllow any body that fir (I
whislleth to him. The Papifls and the Devil know this well
enough* and therefore their fir ft endeavour is tottnfettletheje
people by taking them ojf all } depend ance on the.r Guides, and
that mujl be by br ngwgthe -jMiniBers into contempt with
them; For , if they e mid once accompli fb this fatty, and fe-
pirate the people from their Pallors, and fo afftult the people
alone > cr with weak \ ar>d unlearned Teachers encly , they
might then eafdy bear down all before thern^ and one Peptfb
Friar or jpefuite would non-plm five hundred of cur moft
famous Sect-mafttrs ; they remember yet th.it it was the
dtfgracing of the Popijh Cletgie,pattly by their own notorious
ignorance andvvCioifeft , avd rartly by cur perfwadwg men
that the Pope is At iclvtfl, which was the mam advantages
whisb the Reformers hid for the \mning of the Papal King-
dom*, And theft fore they would, partly in Policie, and partly
in Revenge, attempt the dettrnilion of our Churches by
the fame means'. 7 heft Papifts feting the temper of our fore-
(aid unfetled Profcffors do creep in among them, andufe their
utmofi skill tounfettle them more, and bring them into diftikt
of their Teachers , without which they have no hope of fuc-
ending •, Their ftrft waies arc by reproaching the fetled Go*
vernmentof the Church, and by drawing men to Separation
and Anabaptifm $ and then perfivading them that tbefe are^J
glorious Trmhs of God, which their former Teachers are fin-
able
able to receive, and th At they are but a blind, felf feeking,proud
fori 9f men, that would enthral I nfl men to their Judgements,
when they Are in utter darkn.fi then [elves : When they have
gotten them but thus far once, to defpift their Guides, then do
they proceed further with tketn, and pcrfrjj/ethm that they
that were bind in the points of Baptipnand Church order, Are
foin other things as well as that, and that this light which they
have fun already , is tut a (park, andthtt thefe being daies of
glorious difcoverics, there are yet more &nd greater matters to
be rcve <iled> Hereupon they put a handfom dreftupon many of
the grofj eft points of Popery , arid recommtnd thefe as the new
and rare difcoverics. But thu they de not in the Name and garb
of Papifts, but (as the toptfh few at New-caftle) they turn
Anabaptijlsy and then rife a flep higher, and lead ethers after
them-, fo that the fitly people (hall never know that it is Pa-
pi ft s that are their Leaders; Tea, they wt Scry out of the^j
Pope, and call all thai differ from them Antichriftian, pur-
p&fty to divert [uflticions, and biinde mens eyes, Thm thefe^j
Papifts have begotten this pre fent Seel of Quakers $ fir ft pre-
tending to ftrange Revelations, Viftoni and Trances, fuch as
Are commonly mentioned in the lives of their Saints in the Le-
gends : Andfo you have here and there a PapiH lurking to be
the chief Speaker among them, and thefe have fa fhioned many
others to their turns, tofupply their rooms, wh? yet know not
their own Fathers.
^Andfo the fakers atmng m are TThe ignorant, proud>
giddte fertof Prof eftors, fir tt made Separates or Ambzptifts,
and perhaps m$re [for them') ft part of them) andthen drawn
further by Popifh fnbtilti,and now headed with feme fecretdt f-
femblingFriars >and by them,andby the devil enraged ag at nft
the MiniftersofChrift, and fet upon the propagating of the^s
fubftavceof Poperie.
If Ttu ask me, h$w I know that it is Papifts who thm fe-
C % dace
duct them? I anfwer, i . Recaufe they do the Papifls werk^nd
maintain their caufe, as far as\et they dare verdure to bring
it forth \ I could tell you of abundance of Poperie ih*t the jfoa*
ken and Dthmtnlfts maintain \ As that the Pope is not Anti-
chrifi (which is at lea/hot heir advantage ,whether Voptruor
not) and the dif gracing and font under n>ing the (uffictcncie
of the Scripture, the decrying of tbz -jMinifirie, the un-
churchingof our Churches, the flighting of f unification by
Imputed Right toufnef, and drawing men to the admiration of
their Inherent Righieeufnefi, am of their Works, tie crying up
the Light within u*,<wdtbe [ufficiencie of common Revel At ion,
the fettixg up theftnnnhof Mans Free-will , the averting
the Necefiitie of a Judge of Controverfie above Scripture^
{which tley are content fhculd be the Spirit cf Revelations a
while, till they can boldlier exchwgc that for ihe Popes)
the extolling of MontftnalCimmumtie and Virg-nitie9 and
Alienation from mrldly impJo merits, the Doclrine of Per-
fection without ftnne in this fife, ntth m*ny mere of the like
nature ; k^AU this the Papists lave taught the Quakers.
If you fi)tl hey might leatn it without thm ^ I would ask
you, H he. her tn all the fe great Points ycu think tie Papifls
are righttr than the Reformed Churches ? If ycu fay they be,
(peakcut, tndconfefyturfelf a Papift\ Jf)Oufythey bz_j
not, then who, t h/nk you, fhoull reveal all this Poperie to the
Quakers ? A* * the Sjint of God, for he u not the Author of
fcpetie, or any fa!flwcd% if it were tie Devil, then it ferns
that Poperie ard the JOu&kers Fai h is hatched by the Princes
of darkn.fi; And whether it were Friars or Devils, or loth,
that make j&akers •, it's not worth the while to dilute, as long
as we know that it is Poperie that they hold, and the Devil be-
friendeth it.
Perhaps you will fay, That they hold many certain Truths,
they cri$ down Pride and Drunkennefi, and Wwldline^and
crie
cri e up Mortification, and Char hie* and Humilitie. J anfwer,
And do not we dofo,as well as they ? Theft arc Feints where we
Are agreed with the Papifls . Do Ym think that God would ex-
traordinarily fend t heft men to preach down the very fame fins
which are commonly preacht down already, better then they
can do it, by thofe men whem they reproach ? All that is good
among them, is only that wh:ch is as common among us, and
I hope a little better mair.t ained and managed; ^Andall that
wherein tkj differ from m is their Pop jh and heretical errors.
2 • But to givz ycu further [at is fasten, it is known by cer-
tain proof, that it is the Papifls that do f educe and head them :
Many of themft Ives have conftfl fuch things, and their prefent
induftry among us is well known (which that they may proceed
in with left impediment} they are the jealous Defenders of
Univerfal Toleration, or Liberty for propagating foul- pot fon-
ing Doflrines, for all the torments of the Inquiftion tn other
Countries . Have you not (ecn a S beet of Paper, Publifbed by
Mr Prin, Containing an Oath of a Cih%en 0/Briftol, taken
before t he Magiflr aus of that City ? Iwtlltranfcrtbe yon the
Depojition, leslyou have notfeen it.
The Information of George Coohjhey of the City
of £ri/?<?/Ironmonger,taken the szth Day
oi^anuarj, i6$a\. \
WHo informeth on his Oath, That in the Moneth
of September hft, this Informant had fome
Difcourfc in Briftol with one Mr Coppinger, an
JW/fc-man, formerly a School- fellow of his* that came
C| thkher
thither purpofely for his paflage into/r*/W,who told this
Inform&Bt, that he had lived in Rmz and Italy eight or
nine years, and had taken upon htm the Order of a Friar
of the Framfia* Company-, And he told this Informant,
that he had been lately at London for fome Moncths, and*
whileft he was there,he had been ar all the Churches and
Mectings,Publique and Private that he could hear of and
that none came fo near him as the Quakers : And being at
a Meeting of the Quakers, he there met with two of his
Acquaintance in Remlthe which* two perfons were of the
fame Francifcan Order aad Company) that were now be-
come chief Speakers among the Quakers, and he himfelf
had fpoken among the Quakers in London about thirty
times,and was well approved of amongft them. And this
Itifomant further faith, that the faid Mr Cop finger asked
him, What kinde of Opinions in Religion there were in
Brtftol? And this Informant told him,fhcre werefeveral
Opinions and judgement5,andnot naming any Opinions
oftheQuakers,the faid Mr Coppingtr asked him, whether
thcrehad bscn any Quakers in Brifiol? Andthe faid In-
formant anfwered Him^No^ Whereupon the faid M.Cop*
fwgerx®\& him the faid Informant two or three timer,
that if he did !ovt his Religion and his fcti!,he fliould not
hear them, whereupon this Informant told him, that he
thought none of them would come toBriftel.who expref-
ly replied, that if this Informant would givehim 5ib, he
would make it 5ocIb, if fome Quakers did not come to
Mriftol within three weeksor a moneth then following.
And on the morrow foil wine the faid Coppiqger depart*
ed from this Cicy for Ireland his native place, and abeut
eighteen daiesafter,thert came to this City two Perfons
that bare the name of Quakers.
This
This is a trae Copy of the Orignal Information
taken upon Oath fan. 12. laft at Brtpl, before the
Town- Clark and Migrates of the City.
IF y ou farther as*^ me, Why the Papijis are fo diligent in thefe
kinde of works ? I anfwer, Their Tyrannicall Fattion and
Schijm is maintained by worlds of darleneffe and tweonfen-
nable deceits ; A,id they know in fuch works as thefe they arc
not like to lofe their labour, they have fo many feverail ends
Which they hope to attain; Sumo they may bringdirettly to Po-
pery itfelf, Some thty bring to a great part of Popery before they
know W here they aire .; A!lof them t fay procure to do their work.
in dij gracing the Miniflry, and many of them, in disparaging the
Scripture : At leaft they know when men are loo fened from afl for*
mer grounds > they are readier to receive ane>v Imprejfion *9 Alfo
by thUmswes tk \'j thin^to m^ke the m*lti:uiei of Setts, and the
madnejfeofthem to be a [home to our Religion * And by this Ar-
gument they turn many others to their fide : They ufe from hence
to affautt our comm ^n ungrounded Vroteftams, and fay, Ton may
fee now What it is to depart from the Vnity of the Romeme Catho*
like Church ( for fo they will needs call their tranfeendentfehifm* )
And When they talk^ among their own followers in France, I'.aly.
and other Comtreysjhey mightily from hence confirm them %n their
errours%and do fo aggrava'e the Herefies and Setts among us Which
tbemfelvrs have cherijhedythat they make the world abroad believe
that the *P rote ft ants or Reformers in England *r* almoft allruu*
ningfrark. m.id, and even given over to the devil to pojfefs a$*f
m^ve and [hake their bodies* and thit We are broken into f# many
Jbreds and pieces, that wea*e almoft So many men (o many
mindes, and have now no face of a Church among ui^eJpeciaSyha*
ving the advantage of the fuffrages of fome few over- angry Di*
vines among oar [elves 3 who (on another ground ) comply With the
Separates, ^/firming thai we have no true Churches t where there
is not the Epifcopal prefaminence ; You fee then What game the Pa*
p.fis playin their fomenting of * their Setts %and what ufe theymakg
of them at hme mdabroaX
To conclude I intreat yen to confider well of the fenfe ofthefe paffa-
gps iftfa holy Scriptures, Eph.4 11,12,13,14,15,16. whereyeu
maj fa that thrifts 0$c<rs*r M.iniflers are fetleaby him in his
Church for ike edification, unity, and (a: lift) the pe> feting cf the
boHj,*v*dthe frcftrvimg of the poor people frcm thefnares of finch Se-
ducers j£chat we henceforth be no more children, toiled to and
he , ,nd earned about with every wind of Dodrinc by the Heigh-:
of n*en, and cunning craftinefs, whereby they lie in wait to de-
cei e] Tsungunfetled Novices -,*nd proud ftlficoncdted Profeffors
tndOptnionift* are like a bundle of feathers tuft up and down, and
carried that Way as the Vein Je of temptation driveth tkm.
1 Or. 1 1. 18, io.[When ye come together in the Church,I hear
that there be divifions among you, and I partly believe it ; For
there muft be alfo Herefies among you, that they which arc ap-
proved may be made manifeft among y ouf] / pmy j ou mar kjare
what Cjods end is in permitting thefie Divifions and Herefies among
us ? They are the ftinde that muft Jift us and /hew us which was the
wheat, and which the chaff. This trial is to prove you, and all of m,
and fee whether we art light or f olid approved and found in the faith
or hypocrites ; If this trial turn you quite over to the divifion of Se-
paration and Anafap'ifm, and to the Here fie of the Quakers, We
fhai k»ow that you were before a proud, giddy, unfetled Novice, not
approved of God, nor found at the heart* And it's an excellent worj^
of God, thus to prepare for the great Judgement, and maleefuch an
open difcovery of fuperficial, proud, unfantlifiedmen ; For as it's
[aid, 1 Joh.2.19. QThey went out from us, but they were not of
us; for if they had been of us,taey would no doubt have continu-
ed'withuf j but they went out,that they might be made manifeft
that they were not all of us.] The Lord open your eyes .and humble
your heart, and acquaint you with your great darknefs andimperfe-
Mioms, andwifh thefufficiency cfhily Scriptures, and the neceffitj of
hit Order and Miniftry, and the need that you have ofthoft Guides
whom you dejpife,and the obedience andfubmijfion that you owe them,
and the excellency of the Churches Vnity,and the mif chief of all di-
vifions and herefies, andrecover you from their fnares.
Tour true Friend,
Richard Baxtir.
CO
A N
ANSWER
TO THE
Q U A K E R S
0, U E R 1 E S.
CWiftrable Creatures I
EforethclaftI wrote to you, I had received
three ft vcral Pape s, with the Names of three
fevcral Perfons of you inferibed , viz.. One
Jane Hkkf, one Thorns Chattndler, and Ed*
wjrdNertaj. Thefe I have yet to fhew,though
the fpiric that pofTefleth you did finct prevail
with you to call me fatfe Liar and Serpent in/c-
/#*,but for telling you that 1 had received them from you : For-
fooch, becaufe I named not the woman before, and becaufc
Nenay wrote not : But might not I receive them as from them,
and having their Names, and only theirs, inferibed for all that ?
Since that time, I have received two more, One fubferibed by
RiibardFarmvortb and Them* Goodi.r, and another without
any fubferibed Name. I (hewed Tho. Geodter that with his
Name, and asked him, whether he owned r, who told me, he
neither read it nor mine which it replied to, and yet fo farre
believed thofe that had, that he owned his Name at it. Having
received in your firft Letters, almoft nothw g but fome Sheets
of [Thou Serpen*, Viper, thou Childe of the Devil, thou Son
Of perdition, thou dumb dog, chou falfe hireling, thou falfe Liar,
Deceiver, greedy Dog, thou ravening Wolf, ihoucurfedHy-
D pocritcj
pocrite, 3 with much more of the like • I returned you no
Reply, as confeffing my felf not To well skilled in that language
and learning as you are; And for the dunghiil-hcaps or falfe
accufations annexed,! pafs them by, as being well known to be
impudent (landers ; Such as my [Upholding accurfed, Prelatical
Government, falfe Worfhip, c^.] for which you dare fay £the
vengeance of the Lord is againft me,] while you inftance only in
one word of a Paper of mine, wherein I moved that men be re-
drained £from Preaching againft the EiTentials or Fundament-
als of Chriftianity,] which one of you rels me is a retraining
men from £fpeaking any more inChriftsName, and a perfe-
cting Chilis Minifters Q We may fcewhac Chnitianity, and
Chrifts Mimfters are in your account, who take ic for fuch<fam-
nable enmity to Chrift, for a man to be retrained from Preach-
iug that there is no Chrift, or from reproaching him : I do not
think, if I had dtfucd that men fhould be reftrained from calling
you damnable Hercticks, or the Baftards of the Pspifts, that you
would have been fo froward, as to have faid , that herein I wis
your Enemy ; N-or do I think you wonld have taken it for any
dangerous rcitramt to the Liberty of their Conferences ; Bac
Chrift will deal juftly with ycu, though you deal unjuftly with
him and his.
When your Praters were here, 1 deflred to know the further
ground of ail thefe heavy accufations, that muft prove me a
childe of the Devil, a greedy dumb Dog, a Son of perdition,
with all the reft. And I could have no proof of all but this,
That I was called Mafter, That I ftood in a high-place to preach,
and thatl ftudted, andthat I preached by an hour-glaf§, and
fp would limit the Spirit if I had it; aad that I cook money for
Tythcs : Falfe Dodtrine and Worfhip I was charged within
general, but not one word of inftance in any particular that I
can remember : To thefe Charges I fhall give you fome account
anon
When I had received your 24 Queries, I fent you my Anfwcr,
That if you would but febfenbe your Confent thatI(hould
come to your meeting, and anfwer them all by word of mouth
without difturbance, and you would receive what was made
plain to your felvcs to be the Truth $ I was willing to come
;over
over to t^nr end: This motion you t'etcft and rej^cl: with a
Sheet of further Reviling?, in the fame language as the firft
were: I hope you will not take it ill, if Ir«ply nena that grin*
ning or barking Rhetorick • For, if I be a dumb dog , you car.
notexped that I (hould equal you in fnarling, or barking, or
howling,
But have you not bewrayed your deceitfulnefs in refufing to
confent that I fnould com? and anfwer your Quell ions? Dtf not
you (hew by this, that you are children of the Darknefs, and the
Works ©fDarknefs you are carrying on > When you hate the
Light, becaufe your Deeds are Evil ? Why would you fend me
Queries, which you would not give me leave to anfwer by
fpeech ! What was it that you feared >
Butinftcadof this, you QCharge and Command me in the
Name of the moft High God, to anfwer thtm in writing] that
you may [publifh them with your Reply, if need be.] But when
I dcfired to fee the Commiflion by which you claim this Autho-
rity, you (hew me none, but tell me, It is invifible. Aad may
not all the world command me on thefe terms, as well as you?
In (lead of admitting me to anfwer in your Congregation, fome
of you came over (taking a time when the Lord had (tyit ffie
up by ficknefs, and could not go to the Publiquc Meeting)
to make a difturbance in our AfTembly, LMar^2$. and to try
your Rhetorick on the mindes of People in this place : Where-
upon it pleafed the Magiftrate to binde one of you to the good
behaviour, for the publiquc Difturbance, and Railing at the
Magiftrate : And upon this you fend another Paper with an
outcry againft us as Perfecutors : When you might know , that
I was not concerned in the bufinefs • and when indeed 'no man
did fo much as once ask my advice in it. Buttas for them that
did it, I dire no more accufe them for perfecution , then I
dare aceufe them for perfecution who (hall burn a Thief in the
hand. Alas, what impatient fouls are you to cry out fo much of
perfecution, when many a poor fcold is duckt in the Gumble-
ftool for words more incomparably fweet, and Lamb-likethan
yours ?
I (hail now come to fay fomewhat to your Papers; and firft
giyc you t word of my rcafon, why I may not anfwer them
D 2 fo
C43
fo pun&uaily in order, and word by word, as you command roc
todo; i. Becaufe I dare not be guilty of lofing fo much pre-
cious time : 2. Becaufe 1 have much more profitable work to
do, though you accufe me for idlcncfs , becaufe I do not dig or
threfh: When yet your Praters, when rhey were here, did
neither dig nor threfh any more than I: Nor do I hear that
they do elfwhere, as they fellow their feducing imployment.
3, Becaufe you have heaptup»o?j-fenfe, vain repetitions and
confufions, fb as to anfwer you accordingly, would be of fa all
ufeto any, and would but prove me to be like your ielves.
Many more Reafons I ovcr-pafs. There is not a fcold in all
the Countrey , but may as honcft'yand reafonably command
me in the Name of God to come and fcold with them in the
Market- place, as yeu may Command me thus to anfwer your
fcurrilous fcolding Papers. Yet you (hall have no Caufc to
complain that I have over-pa (Ted any thing that's worthy to be
regarded.
YOur firft Query is, [ivhat's the firfl Principle §f the pure
Religion t^ To which I anfwer, 1. That God is] and
next [jhat he is a Rcwarder of them that diligently feek him]
Htb. 11.7 2. Do you ask this as Learners? No, that you
rervounee. Or as Teachers ? Why then do you not (hew your
(Jommiflion to teach > And why do you not plainly Teach, but
ask Qneftions ? Or do you ask it for matter to ked your prating
and flandring ?
Your fecond Query is, \jvhtthtr they a*e a Church of Chrift
that beat and perjecute thtm that ttiinejs forth the Truth in h*
Name ? &c] An[w. Doubtlefs it's pr flible for a true Church
to be guilty of injuries. But you have as lime Caufe to put
this Queftion, as the 7~»r^hath. What would you anfwer, if
aJe»ora Turk > or a Witch fhould put this Queftion? Q Is
it a true Church that pcrfecuteth them that witnefs the truth ?]
Surely, it's nothing to you, who witnefs abominabk falfhoods
and dreams. 2. But Til tell you what do ; When you come
heme, go to fomc of your Goffips, thcFrian, or other Papifts,
and ask them this Queftion : Whether it be a true Church
which
LS3
w\ &: SpAniJh Inquifuion ? and caufcd tbe Frtnoh
i: (Taw ? by flames and fword drawn out the bloud
of : : undrtd ihoufa-t.d true Chriftiam ? Ask them, Whe-
ther the E::cheries of the yv^Uenjts, and the hijh murders were
done by a true Church? It may be they will give youa more
fatisractory Anfwer than I can, becaufe you will iooner hear
them.
Your third Queflion is about Infant-Baftifm. Of that I
have already written a -whole Book, which in modefty you
(hould perufe , before you call to me for more, Have
you foberly read what I have there wrote already ? If
nor, to what purpofc fhould I write more to you of the fame
Subjed ?
Only to your Q^ery, I vill adde this Query to your Found-
ers and Anabapcifts; Whether by this time they do not feel Gods
plagues upon their party ? And whether God do not vifibly
terrific againlt them from Heaven, in giving up their Difciples
to all kmdepf abominations ? And whether the Plague of Pha-
r^benoton thofe hearty and of the blinded Sodomites on
their eyes, that In ail this can fee no realbn at leaft to be very fu-
fpicious of their way ? And whether they are yet refblved to
wink on to deftru&ion, or to ftay till all turn Quakers, Ranters
or Infidels? And how much England yet feels it felf beholden
to Separation and Anabap-iitry f}ig£ft4 whether it be not the
Separated and 'Anabaptifts ChurcKes that are emptied by the
Your fourth, firth, fixth, feventh, eighth and ninth Que-
ries are ail about Tyches : The fubftancc of whicu I had an.
fwered long ago to fomc of your leading Brethren., in a
Book called; The Worctfttrjbire Petition Defended -y To which
Book I referrc you , to fpare the labour of fpcaking one
thing cwice ; and modefty (hould have taught you to take
notice of that which I have done already, before you call for
the fame things again, Only kt me now adde thefe Queries alfo
to you.
jsj«.i. Whether have you read any of thofc Books that arc
written long ago , to prove that Tythes are ftill of Divine
Right ? If you have not; were it not welhbcfceming a tender
D 3 < Con.
C*3
eonfcience to hear afl that can be faid, before men adventure to
rail aga'mft that which they do not underhand.
a J£*,2. Whether there be not fufficient Scripture to warrant
a man to Dedicate part of his Lands to God, for the fervice
of his Church, and promoting of his Worftiip > Yea,
Whether they did not in the Primitive times, fo Dedicate
all ? Selling it , and laying down the Price at the Apo.ftles
feet.
^.3. Is it not lawfull to take and ufe that Which is fo Dedi-
cated ? And if the Apoftlcs and firfl Church-officers might
take all, May not wc take the Tenths, when they are thus De-
voted^
gg.4. If our Anccftors, many an Age ago, have given the
Tenths to the Churcb,for the Miniftry,arc not thofe facrilcgious
Church-robbers that fhould now take them away, having no-
thing to do with them ? And do not you counfel men to the fin
of Judas, or of Ananias and Safkira ?
JjH.5. If one that bears the bag prove a Judas and Thief, or
one Nictlas a Deacon (houfd lead a Sed of NkoUitans, your
Predeceffors,Whether are all the Apoftles therefore Thieves,or
all the Churches and Paftors greedy dogs, for taking much mere
then the Tenths, even mens whole Eftates that gave them to
that ufe?
^ga^.Whethcr I;or other Minifters do ask the people fo much
for preaching, as the Quakers receive them felves? Donotyo»
receive meat and drink, to fuftain your lives? But we ask not
meatanddriekofany, nor any thing clfe, that is theirs: The
Tythes is none of thtirs, nor ever was, nor their fathers before
them ; but they bought or took Lcafes of their Lands, with the
Condition of paying the Tenths,as none of their own. Wc ask
them not for a peoy, but only to divide between theirs and ours,
and give us our own.
j£«.7. If it be not a wrong to the peopje more then to the Mi-
nifters , to have the fbmdihg Church-maintenance taken away,
Why then do people petition fo hard for Augmentations,where
Means is wanting ? Or elfe do werfe,
jg^.8. If the Supreara Rulers of the Commonwealth, may
Fay an Excift or Tax on the Nation, and pay Souldiers with
one
one part of it,wbat forbids but chat they may payMiniftcrs Qf the
GofpcJ with the other part? And if they may Jay a Tax for then*,
Why may they not fix a feded Maintenance in Tenths for them,
much more, why may they not let them poffefsthat which is
theirs already by their fore-fathers gift ?
£h.9. Where.cjpth any ; Scripture forbid paying or taking
Tythes ? I have fnewed youlinroy other Bock, where it com?
mandeth allowing fufTicient Maintenance? Shew where it coa-
demneth the Tenth part any more than the ninth,or theeleventh
or twelfth ?
^.10. When God hath commanded a fufficient Maintenance
in general, ]and left it to humane prudence to judge what is fuffl-
cienr (before they give if;) If theft a man liiall fay £Whcre doth
the Scripture require rhe Tenth ? and you arcito'tmeMinifters
who take theTenths;](s not this as wife as to fa} {^Though Chrift
and his Apoftles did wear cloaths, yet (hew ^herc-any of them
preacht in doublet,or breeche?,or ftocking$,ar elfc yokare falfe
prophets for wearing thefe ;~] Is nof finis as #ife arguing as the
other, and to the fame purpofe ?
And where you ask us fo oft, Whether the Apoftles took the
Tenths,I teil you again,they took more, that isi men fold all and
laid down the money at their feet.lci, crue, that then the poor al-
fo were maintained out of it; And if you will.fte^a Gommiffion
to examine us, we will give you an account how far we maintain
the poor out of our mcer Tenth part. Irr the. mean time its un-
reafonable,that you demand, that we fticuld fi maintain them as
tefnfer no beggars ; For, if ail that a Mtnifter hath will not main-
tain twenty poor people, if he give it them all, how fhould he
then maintain a hundred with it?
Your 10th J£*. is9 [Whether Chrift enlightveth every one that
cometh into the world f] To which I anfwer, Yea, he doth fo ;
All that come into the world of nature, he enlightneth with
the light of Nature (fo called, becaufe it is a knowledge got-
ten by the Book of the Creatures, and natural means, without
fupcrnatural Revelation , though it be of grace alfo , as ic is
freely given after a forfeiture;) And all that come into the world
of grace, he enlightneth with the light of fupcrnaturai Revela-
tion.
Having
C8 3
Having faid as much to this Query , as you require, I will
grati* adds fomnhing.thac I may plcafe you by fupcrcro-
gation : Ila:ely faw another Paper of your Queries which you
have difperlHn other places, which fpesksalraoft only of This
Inward Ligkf; In which I perceived, i. That you falfly inti-
mate that we tjtqy the ncceffity of' ah inward-Light, when as we
maintain, that tie external Lig^c of che Word albne is not fuffi-
cient without the inward Light of the Spirit. 2. You there inti-
mate to us a fuppofed Efficiency of the inward Light that every
man in the world hach.Conccrning which I fliall fay more anon,
and now only demand of you„ 1. Whether you mean it is
fufficient to leave men without excufc, (That we maintain as
well as you) or is every mans Light fufficient to his ftlvation?
If fo jj£#.2. Was it fufficient before Chrift pre3thed the Gofpcl
andfentbis Apoftlcs? Or is it now fufficient to all that never
heard the Gofpel? Iffo, IsnottheGofpela vain and needlef*
thing? Qr are you Christians that dare fo affirm? J3u. 3. If
the world have fufficient Light, what need "they your Teachings
or D:fcourfe,or Convi&ioi*? J£*4. if all have fnfficient Light
within them,what need there any converting Grace ?^.5.Then
why did Chrift fend Paul to open mens eyes, and to turn them
from darknefs to light ? If they had fufficient L;ght before,
ts4tt 26.28. Ji>u6. I pray you do notdifdain to tell me when
you have rub\1 your eyes, if all men have fnfficient Light with-
in them, Why you got up into rhe Jiidgervcnt.fcat , and pro-
nounced me fo oft to be in darkneis, and to be void of the Light,
and to have none of tic Spirit? If all have it, why may not I
have it?
But let me tell you further in your ear, that we that you
fo framickly bawl againd , have read BeBarmitte and other Fa-
piftsfooft, that we cannot be ignorant who are your Teach-
er?, though vjur feives are- ignorant • We know how car-
ncftiy the Jefaitcs would perfwtde us, that there is a Light in
every m?ns confeience , wnch if he improve and husband
well,, God is bound to give fuch additions asfhalj make it
become favipg, and chat; by the good uf? of natural Light, men
may certainly get fupernaWal ; and that it is in mens own
power, what light foever they have to improve it tofalvation.
Your
Your i Ith gHA$£jvhtthiY T*>e havefeen Gods face f] ^»/, Whe-
ther thefe be Learning, or Teaching, or quarrelling, ©r doting
Queftions,l leave to your confideration : but what Call you had
to propound thtm to fuch Serpents, Dogs, and Children of the
Devii,asyoucaIlus, I know not : But however Vk anfwer you
truly, i. By theeyeofrcafon I have Teen that there is a God,and
that he is Infinite,Incomprehenfible,moft Great and moft Good
&$. 2. The fame I bave feen more clearly by the eyes of faith.
3:. But I never fawGodby the eye of flefh, for none can fo fee
God and live, Nor hath any man feen Go4 at any time, favingthe
only begotten Son )Xho U in the bofem ofhts Father y he hath declared
him. 4. Nor have I feen him in glory intuitively, or as the glori*
fled in heaven do, if you fay, you have feen morc,I (hall not be
very forward to beleeve you, till I fee better fruits of it. I alfo
therefore demand of you,Whether he that hath feen God do not
abhor hirafelf(as fob dtdjin duft and afoes? And whether the true
knowledge of God do not ever abafe the foul, and make a man
very mean in his own eyes } And then is it likely that ever thofc
men had the true knowledge of God, who make it their bufinefs
co exalt themfclves, as having the Spirit, and being perfect with-
out fin,and to revile and bedung other men with their reproach-
cs,as being all the children of the Devil, and of darknefs, that be
not of their ft rain, and rave not as they do ? The Pharifee that
thanked God he was not as other men,nor as the Publican fpoke
humbly and raodeftly in companion of you , and yet was he
counted a proud feJf- juftifier : If ever you come to the leaft fa*
ving fight ofGod, it will mightily change the proud ftrainof
your fpirits, and make you abhor the thoughts of your prefent
evil wayes.
Your 12th £ln. is, \jyhether r*e have the fame infallible Spi-
rit, as the holy men of God had that fpoke forth the Scrip turei?~\
tAnfrv. Why muft you know this ? Are all Dogs and Serpents
tvith you, that have not thnt Infallible Spirit? But we hear
thecroakingsof your Pspift Guides in that word \JnfaflibU {\
that's the pillar of their Kingdom , and the Matter-point or
their New Religion, That their Church it Infallible '■; For de-
nying which, Knot the Jefuite again ft Chilli»^n>crth , and a late
notable gawdy Orator S. iv. againft Dr Hammosd, and others
E cf
I>3
of thena, would fain perfwade us that wcfubvert Chriftianity,
and are little better than Infidel?, becaufe we are not Infallible :
But I will anfcvcr you and your Mailers together in a word :
i . The Prophets and Apoftles had infallible Infpirations of new
matters of Divine Verity, not before revealed , becaufe they
were to be Gods Pen-rncn,and MefTcngers of fuch New Reve-
lations, I have none fuch that I know of. 2. The Prophets and
Apoflle, were guided infallibly in the manner as well as the mat-
ter, fo that every word that they wrote to the Churches , was
infallibly true ; I have no fuch Infallibility, nor your Grand-
father the Pope neither : Ke may errc while he pretendeth to
the greateft Infallibility in deciding Controverfics. 3. What
man foever he be in the world that belecves any Truth, he doth
infallibly beleeve tc ; For he that is in the right, is not deceived
fo far, and he that is not miftaken is fo farre infallible, which is
no more than non faUitur. 4. But if by [[Infallibility] you
(hould mean the clcarnefs and Subje&ive Certainty, as di-
ftinft from the Objective and the bare truth of our Conce-
ptions, then I fay, that's another thing than Infallibility, and
not to he fo called, and of that Certainty men have different de-
grees: All true Chriftiansare Certain of their Fundamentals,
yet fometime with fome doubting, fo that they may, finde caufe
to fay with the Apoftles, Lord, Inaeafe our Faith; Or, We
believe, help then cur unbelief ; But in lefTer controverted Points
which Salvation dependeth not on, the beft man on earth may
erre, much more be Uncertain : So that in a word, Every
Church infenfhcbwpofitot while a Church, is infallible in the
Eflentials of Chriflianity ; and fo is every true Chriftian : And
alfo they know infallibly every other truth that indeed they
know; becaufe Truth/is Truth,whether they know it or not, and
when they do know it they are not deceived; But in many things
we all erre,becaufe we know but in part, and fo far are deceived.
Well, I fay (till, Fair fall the honeft humble Chriftian that
will confefs with 'Tanly that we knew but in part; Forlfhal!
never like pretenders to un-crring Infallibility more; I know
but two fuch Pretenders, and they are both the moft abomi-
nable Deceivers and Deceived, One is the Pope and his Cler-
gy, and who more erroneous i The other is your felves, even
diftra&ed
DO
diftrafted with error. Th« Pope venteth abnndaace of falflioods
in Doftrinc, and corruptions in Difcipline and Worfhip, and
with all thcfe errours in his hands,protcftcth he is infallible. The
Quakers(-all chat yet have wrote to mc,or fpoke to mc)pour out
ths greatcft abundance of moft impudent Lies, and fpue their fil-
thy railings in the faces of almoft all they come near, fo that I
know not whether eves the Sun faw a more hardcnedjftiamelefs,
abominable generation than they (with their brethren the Ran-
ters)are;and yet with all this filch upon their lips,they confident-
ly profefc that they are infallible and without fin ; You may well
efccufe us, that we be not hafty in believing you, till we fee more
reafon for it.
Your 1 3 th guj isjjtrhat is He Is mouth that the wicked go i% at,
C^.3l anfwer, 1 . You are Iiker to know ere long then I ; If a^
miracle of grace fave you not,you'J be better able to anfwer this
Query,then yet your unbelief will give you leave, z. It fufftceth
me to know, that Hell is a ftate of endlefs raifery * where fuch as
you fliall everlaftingly bear theefTe&s of Gods wrath and jufticc
with the devils and his Angels that now feduce you, if timely re-
covery prevent it not.
Your 14th Qh is, \_Whtther the Bible be the Word of g&d ?
and Matthew, Mark, Luke <W John betheGafpel, andwhether
then Were any Gofytl before them, and whether th>j be the Light Q
To which I anfwer, 1. Only Jefus Chrift is the co-eflcntiaJ,
co-eternaf Word of the Father, being one with the Father.
2. But the holy Scriptures are the temporal es pre fled Word,
t*)atis, thefignsof Godsmindeto man, fo that Chrift and the
Scriptures are not called she Word in the fame fenfe, no more
than is the word of a mans minde, and the word of his mouth
or pen. This fignifying word was preached before k was writ-
ten, and then was theGofpel, but it was written after k was
fo preached at firft, that it might be a (landing Rule, and might
be kept entire and fure to the Church to the worlds end • For
the bare memories of men would not have kept them for us
with fuch certainty as they have been kept in Scripture, and de-
livered unto us. This Word therefore » the Light, but not as
Chrift is the $ght, or as the Spirit is the Light, for there are
many Lights that murl concurre to give us Lght, It is a \.
E 2 QueiHon
DO
Queftion of him that (hall ask, Whether the Light by which
a man fees be the viiive faculty of his eyes, or the light of a
Candlfc, or the light in the Air, or the Sun ? Why it may be all
thefe, There mutt be, i. A Sun. 2 A light from that Sun in the
air. 3. An inward light in the eyes. 4 And that outward re-
ceived by the inward, before you can fee ; So God in Chrift is
the Sun, Man? R afon is the Eye, TheGofpelor Word of God
is the external L'gut flowing to us from the Sunne, The Spirit
cl#fetb thefe two together, even the Gofpel and our Reafon,
and by its powerfull work in that clofure, breedeth a fpecial
illumination in the foul which the Word alone could not pro-
duce.
1 (hall adde fome Queries to you. 1 . Do you beleeve the
Scriptures to be true or not ? If you do, then you muft be-
leeve what they fay of thcmfelves ; But they call themfelves
theWordof God, A4ar.j.i$. R&m. 10.$. zCor.z.iy. £4. 2.
1 Thef.4.15. 1 Pet. 1.25. And often they arecalled, The Lam
of God, his Teftimonies , his Statutes, his Precepts % his Premifes,
Gofpel, Covenants, &c. AR Scripture is Written by Divine Infpira-
tion, 2 Tim. 3,16. The word of Prophecy is a fure Word, 2 Pet.
1. ip.
2. Will you give us leave to fmell the Pope in your en-
deavours to difgrace the Scriptures, though your own Nofes
beftopt? For we have been ufed to deal with him at this wea-
pon , and know that this is the main point of his New Re-
ligion.
Your 15th £)u. is, \wheiher we own Revelations , or no ?]
t/inf. I own all DiviRe Revelations, and difown all diabolical
ones, fo farre as I know them. I own all thofebleiled Reve-
lations contained in the holy Scriptures; for they were infal-
libly fealed by multitudes of uncontrolled miracles, andafpi-
rit of bolincfs ; I believe that the Scriptures or Laws of
Chrift being fini(hed and fealed , we muft hold thefe till the
coming of Chrift, 1 Z*/#6. 13, 14. and that Chrift will be with
the Preachers of this fame Doclrinc to the end of the world,
Matth. 28.20,21. and that thefe are able to make men wife to
falvatioo, without a.ny more additions, and therefore no more
istobe expected. But yet I beleeve, i. That Godhathnot
tied
tied himfelf from revealing particular matters in fubferviency to
Scripture extraordinarily,as divers murders have been revealed,
and the like matters of fad. 2. And I beleevethat all trueChri-
ftians have the illuminating, fan&ifying Spirit of Chrift to help
them to know all the meaning of the Scripture , which is of Mac
neceflity to falvation, and more, according to their feveral mea-
sures of the Spirit, with other helps.
Your 16th j2#.is about Singing Davids Pfalms ;] To which,
I fay, Till you have considered what is already written on that
Queltion by Mr Cotton and Mr Foard, I know not why I fhould
add any more5If all Scripture be written for our ufe and learning,
why may not we fpeak to God in the words of Davids Pfalms, as
well as any other Scripture } Tell me if you can ? And further,
^gtf.r,. They being ufed by the Church till the Apoftles times,
where do you finde that they did ever forbid or abolifti that ufe?
Qti.1. Whether is it more lawfullfor us to fpeak Gods praif-
cs in the words of holy Scripture, and particularly of Davids
Pfalms, or for you to rake together all the threatnings and (harp
reproofs in Scripture, to ferve your turn to rail and flandcr me
with ?
Your 1 7th JJ«is [jvhat's the foul of man which the Minifters
oftheGotyelan to watch for, as they that trntfi give an account to
God, ana what is it that captivates the foul, and what death is it
that hath pajfed over all. &c. and what is the Serpents head that
mufi be bruifed ?
*Anf. Seeing I am fallen under your Catechizing, I will
readily obey, 1, The foul \% that fpiritual fuhftance, which cau-
feth by its lower power, your life, growth, and nounfhmenr,
by its next power your feeling, and by its higheft power
(proper to man of all inferiour Creature?) your Reafoning,
Intellective Knowledge and Rational Willing and AfTcdions;
which together with the Body , conituuteth the whole man.
Suppofing that you look not for a Definition , becaufc you fo
abhorre Logick , I think this in brief may ferve your turns.
2. The whole man is oft called the foul in Scripture , becaufe
the foul is the meft noble part of him. 3. I pray mark the
Text that you alledge, £W. 13.17. Obey them that rule ever you,
fw the) watch for jour fouls, as thofe that mufi give account, that
t E 3 the]
Ch3
thcj may do it frith joy and not Volt h grief % for that u unprofitable
f*ryi*i:~] Becaufe you have put this Text into my hand , I
will mix my Anfvver with thefe few Queries to you- (For
I fuppofe you exped no great exadnefs of order from me.)
cQtt. i. Whether many words in Scripture tranflated \_Ma-
fitrs eTic/aw*A5i:&c.] be not of as low and humble an impor-
tance, as [_Rttltrs?~] And therefore feeing God calleth Mini-
fters the Rulers of the Church, are they not fo farv Matters, as
the word Matter fignifieth a Guide or Teacher ? And why
elfe arc they oft called Teachers ? £>u. 2. If God bid the peo-
ple obey them as Rulers, and the Quakers perfwade them to
abhorreandrejed: them as Dogs, Serpents, and Sons of per-
dition, Which is to be obeyed, God or the Quakers ? And whe-
ther it is the Spiritof God, or of the Devil and Antichrift that
the Quakers f peak by ? ^.3- Is it the Mimfters or the Qua-
kers that watch for the good of fouls, and have the Rule over
them ? J$ti. 4. If the prefent Paftors of the Churches be not
true Minittcr3, fpeak out, and tell us, who are, and where we
(hall finde them , and where they have been from Chrifts
time till now? Or, Whether Chrift hath been fo carelefs of
his Church, and fo unfaithfull of his promife, as to leave his
Church without Paftors from the Apoftles dayes till now ?
And to leave all the world without true Parlors, even till now,
except the Congregations of the Quakers in England ? J>>J. Ac-
cording to this Text, Whether will it be to the peoples profit,
or difprofit,to defpife and difcourage theirTeachers and Guides,
and make them do their Office with fighing and grief? and will
they have in the end a better bargain of it to hearken to their
Rulers, or to the defpifers of them ? Confider well ofthefe
things.
4. I proceed in my Anfwer to your <$h. That which hath
captivated j ear fouls is the Devil by fin, Ihe'underftanding
by blindnefs and errour, your hearts by pride and hardnefs,
your wils by tranfporting pafiioas and> pervcrfnefs ; and fo
your lives by open wickednefs ; Imitating your Leader , and
going up and down like raging beafts night and day feeking
wfcom you may deceive and devour : And agairift all your
rage it is our duty to wait paricrtly, in mcekneb intruding
/ t fuch
rt5]
fuch as oppofc themfelves, JfGodperadvtnture mil give them re-
pentance to the acknowledging of the trmh^and that they may recover
themfelves out of the fnare of the devil ,wh? are taken captive by him
at hid will, 2 Tim.2. 24,25,26.
5. The Death that faffed en alt it, The Separation of thefoul
from the body, and of Gods fpecial favour of grace from both.,
and the guilt of everlafting mifcry for fin.
6. The Serpents head, is, the Devils power and policy, when
fuch as you are vanquifhedby the Light, and your folly made
known to all, and when the Kingdom of Satan in fin and dark-
nefs is overthrown, then his head is bruifed, as Chrift in his
own Per fon gave it the great bruifc on earth, in the vanquifh-
ing of Satans temptations , in the perfed: holinefs of his life,
in his Miracles, catling out Devils, and in his triumphant Death
and Refurrc&ion , and afterward in the fuccefs of his Do-
ctrine.
Your l£ch j2*«is, \jVhatUthe flaming Sword that keeps the
Tree of Life, and what the Chirvbims Q Anf. 2Tim.2.2. [fBnt
frolifh and unlearned Queftions avoid, knowing that they do gender
"ftrtfes, and the Servant of the Lord muft not ftrivt. [] You in-
trude into rhofe things which you have not feen, vainly puftup
by your flefhly minde, CV.2.18. It (hall fuffice me to know that
the flaming Sword is Gods terrible reltraint, and the Cherubims
are Angelical Executioners of his Will : Wifdom hath two
GateSjtheGate of Grace, and the Gate of Glory ; Thefc things
are feen by faith now, and by intuitive intelledion in the life to
come.
Your iQth.J2f.is, \_PVhether they that fland praying in the Sy-
nagogues, or Idols ^Temples, and love greetings in the Markets ,
ani binde heavy burthens on the people , and are called of men
Cfrfaflers, be nst out of Chrift s Dotlrine ?~\ Anf Becaufe this
is all that you go about to prove me a talfc Prophet by, I (hall
fay the more to your fatisfadion. 1. lfour Temples beChnfts
Temples , do they not blafphcmoufly make Chrift an Idol,
that call them Idols-Terr. pels. ;*. If you are not wilfully blinde,
you may perceive that it is not ail the external actions men-
tioned CMat 23. that Chrift condemneth, but the pride and
hypocrifie which the Pharifecs manifeftcd in them. Mark firft
that
D<5]
that he bids men even hear the hypocritical Scribes and Phari-
fees, and obferveanddo what they bid men obfcrve and do,
becaufe they fate in CfrUfcs Chair. It is not therefore all the
faults there charged on them, that will acquit men from ob-
servation of their Dodrine. Is this agreeable to your pradicc,
who damn men that defpife not, and rejed not Chrifts moft
upright and faithfull Minifters ? Their finne is laid down in the
5th verfe {AH their works they do to be feen of men} Prove this
of us if you can? Becaufe they were proud {They loved the
uppermofi rooms at Feafts , and chief feats in the Synagogues.}
prove this by us if you can? I had rather have a lower room
ataFeaft than a higher, and ordinarily rather none than ei-
ther; I ufe not the chief Scats in Synagogues ; I fit in the
midft of the Aflembly,and fo I may conveniently be heard when
I am to fpeak, I care not where I ftand. Greetings in the
marketplace, when didldefire? Or to be called Rabbi? But
I pray you mark that it is not {fifing} but {loving} the upper-
moft rooms that Chrift cond£mneth,eife no man muft fit upper-
moft, and then we muft have none but round Tables, or not fie
at all : So confequently it is not being called Rabbi, or UWafter
that Chrift intendeth, but a proud defirc of, and love tothofc
Titles : As a man may accept of the higheft room for Order,
that leveth it not in Pride • fo may he accept of the Title of Ma-
tter from thofe that owe him refped, though he love it not in
pride.
Befides, I pray you note, that Chrift forbiddeth the Name of
Mafter no further than he forbiddeth the Name oi {Father \ v. 9.
{CaH no man your Father upon earth-,} And yet do you not know
how oft the word {Fathtr} is owned in Scripture, and Children
commanded to love and obey their Fathtrs, and honour them : I
know the higheft of your Sed do forbid the owning of any fuch
Relations, or Names, as Fathers, Children, Husband, Wife, Ma-
fter, Servant, Magiftrate,Subjed, and they forbid all affcdions
t© fuch Relations,or honour,or refped: But if you were not hy-
pocrites,you would plainly fpeak this out,and then people would
better undcrftand you, when you rail at Minifters for being cal-
led Matters. .
But for the fake of thofe among you that are not paft re-
covery,
D?3
covery, I vrill cell you that, which, itfeemcth, you know nor$
The Pharifees had their feveral School*, Szfts , as the Phu-
lefophers had, and every atie gloried in his Disciples, andthofe
Difciples in their own Seft-malters; 0< e med upfucha man,
and another fuch a m;.; j Infomach that /ometimesthe follow-
ers of thefc feveral Sect mailers would fall together by the ears,
and kill each other in the Temple, arid in the Streets, whiie they
contended for their Matters honours: And look what faith
the Mailers was ot\ the Scholars muft all be of his faith ; They
iriuft take their belief on trull from him; Thefe leading men
that were the Mailers of their Schools and Seds, whom none
mult contradict, were called by the Jews, Robbies and Fathers h
as the Papifts now call their Bfhop, The Pope, which fignifieth
A Father, becaufe as children muft be wholly ruled by the
Fathers, fo would the Pharifccs have their Difciples to be by
them, be the matter right or wrong. Juft thus do the Papifts
require, That the people believe as the Church believes, chat
is, the Pope and hlsConfiftory, whatever it be, and tell us,That
they are Infallible, as being guided by thclnfal/iblc Spirit,
and therefore we muft believe chem by an implicit Faith. Now
the Lptfd Jcfus mceteth with thefe Pharifees , and cororaandctli
his Difciples, That they call no man on earth Father, or Rabbi,
orMaftcr, as the Pharifees were called, that i$^ To have no
fuch abfolute Mafter of your Religion, or Lord of your faith,
becaufe we have all one fuch Abfolute Father, which is God,
and one fuch Abfolute Mafter, which is Chrift j This is the very
fame thing that Paul meant, when he chides them for faying,
I Mm of Paul, and I am of Apollo, as if Chrift were divided, or
P**/had been crucified for them, i Cor. M|. And it's the
fame thing that Peter means, i Pet. 5. 1, 2, 3. where he givcth
Mimftcrs the honourable Title of Elders and Overfeers % and
Pafiors, and bids them, Over fee, and feed the floclejf God; but
yet forbids them doing it, as Lords over Gods heritage, becaufe
the heritage is Gods, and Chrift is the chief Shepherd. Paul
caliaBiftiop, The Steward of God, Tit. 1. 7. One that muft rulo
the Church, 1 Tim. 4. $. & 5. 17. and faith, He that defiret
the Office of a Bifiop defires agoodwork., 1 Tim. 3. 1. But ycr ac
KOftld wot have them taken for abfolute Mailers of Chriis
F School,
SchOol,but as Chriftsufhers,and as Stewards in &s HA£ L(t a
nianfo account of us as the Minifltrs ofChrifi^and Sttwaras rfthe
mjftcriesofGed,']i I Cor. 4. 1. neither more nor lefs.
There arc divers words in the Greek tongue, which.the Go»
fpel was wrote in, which we translate by one word XjJWafttr-^
but if our language be more fcarce of words then the Greek,
tt doth not follow that Cbrifts words are all one, The word here
ufed in Matthew is n§^ymht arid eifewhere oJyps, which is as
much as the chief Leader of the way, or the Sedt»maftcr/ ; What
if this be forbidden, is all Mafterjfoip therefore forbidden, be-
caufe this one is ? The word ^'^a3- is tranflated \_CfrU$~ler~\
too, and fometime £a Teacher.] I pray you confider here
yourmoft ignorant andfottifh dealing j The Gofpel was not
written by the Apcftles in Er.?Ji[h} but in Greek : Becaufe one
word fignifieth a Teacher and a Matter (fuch as a Schoolmafter
is) andourTranflacors fomeume tranflate it a Teacher, and
fometime a Matter, you impudently cry cur, that one of them
is not Scripture, and yet yield that the other is; When in the
Greek they are the fame word, as you may fee it ufed in Epkef.
4.1 1. Luke 2,46. 1 Tim. 2 7. iTm.i.w Acl>i$.i. I CorAZ.
28. Mtuio .24. .Z/^6.40. Hcb 5 12. fam.$.i. In ail which
places the holy Ghcft ufeth. the word cf-.foV^®-, though wc
Englifh it foautime Majlers, fometime Teachers, and fometime
Doftcrs, yet it is all one word in the language that the Scripture
was written in ; and therefore Scripture alloweth one as much as
another.
And if you will flick to the Engiidi, you may flnde the
word \_Mafttr~\ ufed oft enough : And rf it be lawfull for ano-
ther man, why not f&r a Minifter? Tit 2.9. 1 i^r-z.iS. iTim.
6.i,z< CV.3.22. &4 1. £/?&.6.5,6. Thoughthe word Aaiw,
fignifieth men a Mafterihip as Mmifters of Chrift will not
own as Minifters, though over their hired Servants they may
own it.
Itmaybeyau think Paul crofled Chrifts Rule, and; wasa
falfe Prophet, becaufe he cals himfelf [A wife Matter- bu*l4tr\
iCor.^. 10. Or do you think that the holy Ghoftdidarrfc,
when he called Teachers [Tfa *M*ftm of the Agwtfw^
'j£a7(/7ia-ij.
That
on
That the Spirit is no enemy to Titlefof honour,you may fee in
i Pet.3.6. where Sarah is commended for obeying xAbralwm*
and calling him Lord. And ^#.26.25. iWcalieth FcJi*s,Mo(l
Noble Feftw, and calleth AgrippaJOng Agrippa, Ad. 26. 2,26,
27. And Rom. 12.10. We are commanded [_In honour topreferre
one anot her. ^So that it's one mans duty to give thofe Tides which
another may not ambkioufly feck. For my pare, I will gladly
make this agreement with you, 1 wiii never wilh any man to call
* fneMafter,nor be difplcafcd with any that doth not (on that ac-
count) if this will faiufie you. But then I confefsj dare not con-
demn them that ufe fo much civility or refpeft 9 becaufe Gods
Word is of more eftcem with me, than your moft confident fan-
cies and reproaches.
By this time, mcthinks, I may well take leave to falute you
with this Query, whether that man be not void of the fiar of God,
und given over to a feared Confcience , that dare go up And down to
rail again ft the moft faithful and painful Minifters of Chrift jwkom
thej Are not able to charge ifith an] crime but humane frailties, and
that becrufe they are called Mafttrs ? and ati thU upon meerfotti{h
-ignorance ej the Scripture, that fo commonly ufeth and a Howes h the
Title.
Allthat I could get to all this from your Prater Tho. Qoodier
that was here, was but this, £ I deny thy Greek and Hebrew , if
the Scripture be truly tranflatid :] which is but to fay, I deny
the words of Chrift and his Apoitles : For true translating,
there arc many words in the Original Language, which ha va
not fo many and apt in Englifh to ex pre fs- them by> Tranfla-
ting excludeth not the necefiity of explicating 5 And who
knows not that one Englifh word hath many fignifications?
There is a Bean called* Wolf, and a Fifh called a Wolf, and
an eating difcafe called a Wolf; Are thefe therefore all one,
becaufe they have one NTime ; So a Seel:- mafter is called a Ma-
iler, One that would be the Lord of mens faith, is called a
Mafter, and a Teacher of the Church of Chrift, is called a
•Mtfter: Doth it follow that all thefe are forbidden becaufe
0«D4Si?
Your Prater alfo made a ftirre with me for calling the
facrcd Languages^ Original, becaufe forfooth the Spirit of
F 2 God
God is tbf Original. And is not that a wife man to go cry down
theMiniftry, that cannot difcern the difference between the Orv>
ginal Caufe^nd the Original Language ?
He charged me alfo to be empty oFthe Spirit, becaufc I ftudi-
ed, and told me, he did not ftudy, no not in fpeaking what to
fay, I the lefs marvel at his»o* fenfe: But I pray God forgive
roe that I ftudy no more ; Do you think we cannot talk without
ftudy, as well as you, and 1 hope a lit tic better ; and when the
lazy fit overtaketh Mmiilers, they arc ready to preach without
ftudy, as well as you do : I can bring you a woman fit for the
Guroble-ftool, that fhali without any ftudy talk it out with the
beft of you : We do not fo dcfpife Cod, his Word, or our hear-
ers, as to fpeak, before wc corjfi.de/ what to fay. Reade 2 Tim
2.1 5. P/*/. 1.2. 1 77«.4 15- PjW-i T9 1 5, 23,48,78,97,99>i48.
and fee whether it be not our duty to ftudy and mediutc conti-
nually day and night. And whereas you call ustothrefh and
dig, I profefs if God would give me leave, 1 fhould take it for a
great recreation and refrefnraent to my body ; and fhould think
it incomparably a more eafk life than that which I endure j So*
/•wow knew, and I know to my forrow, That mm h find) is 4
Vpearincfs to tie fltfi ; And might i but plough and dig I (hould
yet hope to live in fome competent health, who now fpend my
daycsincontir.ua! pain and languifhing. But then how (hall I
fulfil! Gods command, 1 Jim. 4. 15. [Meditate en theft things
Give tbj fclf wk$fy to tUm ( mark wholly) that thy profiting
may af fear 1 0 all ^] Howfhoud I [watch over the Church day
and night ,] Act 20. 31. yet whereas your Prater feared not be-
fore God to affirm, that if I had no pay I would not preach7: I
do here profefs before the fame God, that he is a Liar, and I
prove it, becaufc 1 have long preached already without pay,and
been glad of Liberty, and 1 would labour with my hands, as far
as my languifhing body would bear, tofupply my neceffitics,
as Taul did to (lop the mouths of your Prcdcceflburs, rather
than I would give over preaching the Gofpel. Judge therefore
whether your Lying fpiritbe the Spirit of God, or the meet au-
thour of Rtformation,or whether indeed you arc pcrfeS with-
out fin?
Your ao'K^gjws, [Didevtr tht Ltrd of ' Htavtn \nd B ttrth^r
fefm
fefiu Chrift bUthee3or any ofyou.Go.and Pre*cb to a people ter y*m
any of the Apoftlesor Minifters of Chrift, made Minifters by the
-will of man ?
Anf 1 offered your Prater here to (hew him my Commifiion
from Gqd,if he would fhew me his,and he told me that it was in*
viflble ; and why may not you take die anfwer that you give?
2.Thc Lord called his firft Apoftles by his own voice,and appoin-
ted them to call othcrs,and to eftablifh an Order for the fuccced-
ing of others in that Office of the Miniftry to the end of the
world, Mat. 28. 2 1 . and till the Saints be one peifcd man, £^.4.
11,14. tnac they that fhould ever after be called, might not ex-
pect a voice from Heaven to their ears, but might be called in
Chrifts appointed way? And in this way I have been called by
Chrift. The Signs of his Call are, 1 . My competent qualificati-
ons. 2.My tbirft after the good of fouls, and the building of that
houfc of God. 3 The Ordination of authorized Church-Officers.
4. The Call and Confent of the people of Chrift, over whom he
hath fct me. 5. And afterwards the fuccefs of my labours. 6. And
fomc daily afiiftance of the Spirit in thofe labours. 7. And fomc
fell mony of the Spirit to my confeience of Gods acceptance.
Thefe feven fet together are my evidence of miflion, fhew you
the like if you can.
2. Neither Panl nor any true Miniftcr is called by the rnecr
will of man, nor are we the fcrvants of men ; Nor were the Apo-
ftles called by men at all, but imraediady by Chrift. But all after-
wards were to be called by Chrift, through the Ordination of
men,T*>. i.y.For thii end left I thee in Cretetthat thonJhoHldeft or-
dain Elders in everj Citf\ Aft . 1 4, 2 3 . {jvhsn they had ordained
them Elders in every Church ,&c<g]rhe gift was given Timothy by
prophecy [with the laying on of the hands of the Prefbytery^ 1 Tim.
4.14. Prfa/diredeth him whom to make Bifhops,i Tim 3. Will'
not all this fufficc you ?
Your ZVkJJZuAS.^pybetbrrhadany Minifters of Chrift an hour -
glafs to preach byyor tookji Text, or raifed Dotlrines, Reafons,Vfes,
Motives, or a carnal Bell to call people together by ? Prove thefe
thingt by Scripture>or el/e befilent, and never profefsyonr [elves to
be Minifters of Chrift mere. 2
d"A By your patience, Imufttellyou, that thcC'onclufion
t«3
ii But your Lordly ignorant Command (fuch a si's [oyned o ma-
ny of the other Queries;) Scripture is God* Law,and vifficient
Rulftfor Defines, aadWorihip it felf; Bu: wasiYsver intend-
ed to name to you every circ.umftance that is lawful! about tha-t
Worftiip; Hath Scripture told you at what place you (ball meet,
or at vyhac hour ? I tell you again, you fpeak wich no more wif-
dom.then if you {houid fay thus [[Prove that ever man read the
Bible with a pair of Spe&acfc$?or char ever drift or his Apofties
ufed a printed Bible (when Printing was invented but a- while a-
go) or that ever they ufed an English Bible (when they wrote in
Greek) or that ever they preached in doubIet,breeches,or dec-
kings, or elfe call your felves Minifters of Chrift no more?]] And
whyfo? Becaufe you command us, and yet tell us your Com-
miflion is invifrble. Thefe Circumftances are purpofeiy left b\
Chrift to the determination of humane prudence, as occafions
(hall require ; And thcrfore he bids us Do all things to educa-
tion, and decent Ij, and in order, i Cor.14.26, 4. And there-
fore fure we muft difcern what is edifying, decent find orderly ;
This is plain to them that will fee : What, Came the Word of
God out from jou, or came it unto j/ox onlj .? Ij an] man thinly
himfe/fto be a Trofhet, or (piritual , let him acknowledge that
the things that I write are the Commandments of the Lord-t
But if any be ignorant , let him be ignorant , r Cor. 14. 36,
57.38.
But I pray you, if an Hour-glafs be uniawfuli, teli us whether
a Clock be lawfull,or a Dul,or a Watch ? Or whether it be law-
full to obferve by the Sun how the time pafleth ? and why ©nc is
more uniawfuli than another ?
But your Prater told me,it was a limiting of the Spin: of God$
As if I fannot limit my felf, and not limit the Spirit ; Or as if the
Spirit excluded Reafon and Prudence, and fee a mans tongue a
going/pthathecannotftopit. Did the Apofties ftint the Spirit,
becaufe they appointed their meetings on the Lords Day,and did
not ftay two or three dayes together ? Why, then may not we re-
folve upon an hour^as weil as they did on aday, for (*ne u.Unut-
ing,as well as the other ? I think if I had your fpirit to liquor my
r.ongi*e,I (hould be angry at the Hour-glafs^and preach the peo-
ple ositof the place,
And
E*3]
And for a Text : i. Know you not that Chrifthimfelf took a
Text, Luk< 4. and applied it : Know you not that It was then the
common practice of the Church to read,expound,and apply the
Scriptures, as E±ra did ? Know you not that there is Dodrinc,
Reafon and life in aii the Sermons and Epiftles of the Apoftlcs ?
Know you not that we are commanded rightly to divide the Word
of Truth, 04 Workmen that need not be ajbamed, andtoftudj thereto?
2X17**2.1$. Ah wretched fouls that dare fobjindely cavil with
the work of God I
For what you lay of £4 carnal BelT\ it is like the reft which I
before anfwered, not fit for the mouth of a reafonablc creature
to have mentioned. But 1 muft tell you that our Bels are not car-
nal,if they were, they would fcarce foundfo well, or laft fo long.
If your meaning be, that you would have us baptize our Bels to
make them fpiritual, as your gboftly Fathers of Rome do, we
will ktcp our carnal Bels, till we know more reafon for thai
pra&iee.
The 22thJ2^.is this^tvhether are not they that bear rulebj their
means, andfeekjfor their gain from their quarter, andfeekjfwtkc
fleece ,and makes a prey upon the people, and are hirelings , be mtfalft
Prophets, yea or nay, and whether fuch be not to be crkd out again fl
now, as tktj were then ?~]
csfttf. To chU I have fufficiently anfwered already to your
Brethren in my other Book. Only let me tell you, 1. Ids a
mod certain thing that God allowed the Priefts the Tythes;
and much'more, when he thus cried out againft them; Dare
you deny that ? If you dare not, confefs then that ic was not
the mcer taking of Tythes that caufed God fo to rebuke them.
Read but CMal. zd and the 3d without Spedacles, and then
judge. It's moft evident then that the thing that God con-
demned, was not taking Tythes, but covetous greedy defircs
after gain, and negle&ing the good of fouls, and the work of
God *. And are not we as willing co eaft fuch out, as you are to
reproach cbem > Whether we feek theirs or them, and whether
we are noi willing to fpend and be fpent for the falvation of our
p€tvple , we ffmft be tried by a nlotfe righteous Judge thate
you.
Yoar *3> fyf i*s {"^rAwNhrr to j*h *wh tremblrkg and quaking
which
C*43
which the Scripture witne(feth ?] *Anf I own the fear of the
Lord, which is the beginning of wifdom, and think him biefled
ttutfearethalwayes, and that he that hardencth his heart (ball
fall into mifchicf ; But I think thac the great Qjakiag that was in
the ArmyofthePhiliftines, was no vertueor bleffingtothem,
nor any fignofGodamongthem,i«SWi4.ij And I think that
Perfecl love cafteth out fear,znd that thofe (bakings and quakings
that come not from the humble fenfe of fin or judgement, or
the like, but in violent motions of the body affectedly, are ei*
thcr Papiftical tricks of deceit, or effects of Phantaftical conceit,
or the motions of the great Deceiver within yon. I read of ic
asdneofGodscurfes, that £ The Lord Jbould give them a trem-
b ling heart,"} Dcut.28.65. And I ara of opinion that the curfc is
fallen upon you, which is written Pfal.69.zj. Let their eyes be
darkped that they fee not, and make their loins continually to flake .
Gods Kingdom is Righteoufnefs, Peace, and Joy in the holy
Ghoft.
Your 24. and laft gu. is, \jvhether dojoufay jotijhallbe free
from the body of fin while yon are on the earth, and whether fiall/tnj
be perfecl yea or nay ?
Anft*. I believe that all true Converts arc free from the do-
minion of finne, but not from the remnants of it* And that
oar grace is of a perfect kinde} as a fmall Candle is of a perfect
kinde of fire , which yet will not enlighten all the Town or
Houfe, nor fcattcraway all the darknefs, as the Sun will do ;
I believe alfo that in the inftant of death, when we part with
the fle(b, we part with all the remnants of finne. And for
the Doctrine of perfonal finlefs perfection here, I believe the
Devil, the grcateft finner bred it; the Pharifee received the
forc-taftes and preparatives to it, the Hereticks and Papifts firft
entertained and chcri(bed it , Chrift dctcfteth it, and never
man that knew himfclf , or had one fpark of true grace and
Chriftian experience, did to this day heartily believe ic of him-
felf, And I think it is a part of the Papifts dung which
they have taught you to (etd upon. Chrifts Kingdom is an
Hofpital, he hath no Subjects in ic but difeafed «ncs. The
Fathers Kingdom before had perfect Subjects, and fo (hall ic
have again, when Chrift hath perfected us ; F Qt when he hath
pcrfc:
11*53
perfc&ed us by healing all our difeafes,and fiibduing all our ene-
mie^evco the laft Enemy Death (at the Refurre&ioo) then will
he give up the Kingdom to the Father, But now, In many thing*
We offend aHy Jam. 3. 2. and there u no man on earth that doth good
and finntth not; And if \V# fajVee have no fin, we deceive our
[elves, and the truth is not in ^Therefore the truth is not in you
Quakers.
I conclude my Anfwcr with this Qucftion to you; If you
think you are pefcfeft. without (iu, whether do youalfo chiak that
you arc already in Heaven or perfed Glory } For whac can keep
the foul from the perfeft enjoyment of God, but finne? And
to enjoy God perfectly, is to be glorified perfectly: But I
forgot that your Brethren think Heaven and Hell is only with-
in men. Perhaps you look for no more Heaven then you
have : And I wonder not ac it : For if you did, in the way you
are in, you are no more likely ever to finde it, then Dark-
nefs is' to have communion with Light, or 'Belial wkh Chrift.
The Lord give Repentance unto life , to rhofe of you that
have not finned unto death, and (hew you another Heaven be-
fore you are out of reach of it, and a further Hell before you
are in it. Though I look for no thanks from you for my
charitable defircs, yet you (hall have them whether you will or
not.
HAving been at this labour at your command' to anfwer your
Queries, may I not in reafon expe&thatyoufhouldan-
fwer fome of 'mine, which I do but requett, and not command :
But I defire of you , that you will not put me by with Gumble-
ftoolRhetorickinfteadof Anfwcrs, but fpeak confiderately,
truly and to the Point in qucftion. I mean, firit, that you will
anfwer alt thofc Queries which I have before put to you among
myAnfwerstoyours, and then that you will anfwer alfothefe
twenty Queries following.
9u%\. Are they not the very fame Mimiters which you rail
at and which all the Drunkards, Swearers, Whoremongers^
7 G and
[»63
and fenfuaJ wretches in the Countrey do hate and rail at as
well as you? Arc you not then on their fide, and pofifeft with
the fame Spirit ? They defpife the Preachers of the Gofpcl,
tad mould have them down, and fo would you, even the very
famemen as they would ; When chey had opportunity , they
raged againft thcra with Swords , and fo do you with filthy
tongues : Would not all the covetous ,. malignant , ungodly
Enemies- of Piety, nave Tythes down as well as you? What
think you? I can witnefs it of moft of my ; acquaintance that
arefuch. Moreover, were they not the fame fort of Miniftcrs
which the late Bifhops fi fenced , fufpended , and otherwifc
troubled, and which you revile at ? I* it not then the fame Spi-
rit by which you a*tda!l thefe were or are a&td ? Confidcr and
judge.
]%u>2* Whether it be not the fame Spirit which movetb in
you, and in the Papifts ? When the Pa pith fay, that we are no
trueMiniftecsof Chrift, but Deceivers, and teach the Divina*
tion of our own brain, and delude fouls,, and fo fay you : The
Papifts fay, Our Congregations are no true Churches, who
own us as their Pallors, and fo fay the Quakers ; The Papifts
know that the great thing that muft be done before they can
feducc the people airjong us, is firft to make them defpife and
reject their Teachers, and therefore they bend all their wits
and endeavours to vilific them , and draw the hearts of the
people from them ; and fo do the Quakers. The Papiih main.
errour lieth in the contempt of the Scriptures ; They fay^
they will not take it for the Word of God , but on the autho-
rity of the Church, and that it is but part of his Word ; The
Qaakers fay, It is not the Word of God. The Papifts fay, It is
but a dead Letter, and fo do the Quakers; The Papifts fay, It
is not fit to be the Judge of Controverfies, and fo fay the Qua-
kers; The Papifts preferre the Vulgar Tranflation before the
fame words in Hebrew and Greek, which the Spirit did indite
the Scriptures in, and fo do the Quakers in Engli/h. Could
the Papifts but get down the Regulating Authority of Scri-
pture , they would think they had won the field ; For they
will not endure that all Spirits fhould be tried by the written
Word, no more will the Quakers. The Papifts maintain mans
Free- will
07]
Free-will hath power before convcrfi on to repent and believe
and turn to God, *nd that it is not only the fruit of the Spirit
in the Ele&, and fo do the Quakers. The Paprfts tell men of
the futficiency of the common-light that is within them, and
fo do the Quakers. The Papifts fay, That a man may be per-
fect without fin in this life, and may fulfill all Gods Command-
ments, and fo do the Quaker?. TbePapfrs make this their
perfection to lie in-calting off worldly Callings, Imployments,
Relations after the flefh, and propriety, as their Nuns, Monks,
and Hcrmites do ; yea, and in caftmg off 1 heir old names, as
their Pope doth when he ?§ made Pope: And fo do many of
the Quakers, and much woffe, as I have feen in Papers under
their own banc's. The Papifts place their Righteoufnefs in
their own Works and Perfection , while they flight the Im-
puted Righteoufnefs of Chrift, and fo do the Quakers. The
Papifts place this Righteoufnefs of their own Pharifaically
in externals, and things that have a fhew of wifdom and hii.
mility, and negleftingof the body, not in any honour to the
fatisfying of the flefh , as Touch not , tafte not , handle not,
which mM are to ferijh with the vfiirg, Col. 2.18,20,23. fo do
the Quakers , in ftcad of preaching ttre RtghteoufncfTe of
Chrift, call out for a formal Righteoufnefs and PerFc&ion
of our own, confifting in fuch things, astbefe following, to
wit, that we wear no Points, nor Cuffs,iror L*ce, rror any fuch
like, that we preach on the lower places, and rrot (as E^ra did}
in a Pulpit; that we ufe not an H our- g la ft to dffcern how the
time paffcth (whether a Clock or Watch be as dangerous, I
know not :) That we fay [ThotT\ and not [JTohJ to him we
fpeak to (when the word that Chrift wfed fignificth Thou, as
well as Ton : That we call not men CMafters, or women Mi*
ftrtffts, when the Scripture frequently ufeth and alloweth it,
and much more; (though Chrift forbid us to have any Sed-
Mafters, orMafters of our Faith;) In fuch like as thefc doth
the Quakers Righteoufnefs lie , while they are ignorant of
Chrifts Righteoufnefs ; And juft is it with God , that they
who fet up their own righteoufnefs againft Chrifts, (houldbc
given up to that heliifh delufion, as to take the mod Satani-
cal flanders, lyes, herefies and railings, to be their Righteous
G 2 ncft:
083
nefs : Were it nor tedious, and not mucti neceffary, I coajd (hew
in many more particulars, haw the Papifts and Qaakcr^do fo
cop,fpire,that we may well know whence their do&rines and de-
lufiohscame.
^.3, Whether there were evef greater Monfters of In-
gratitude upon the f?ce of the earth than chefe are, who fee
' their hearts and tongue* againft thofe Minifters of Chrilt that
lay uia themfeive^ iur the faving of fouls, through all the
fcornsandoppofition of all foits of wicked men, with whom
thefe wretches joyn againft them ? Yea, and make their very
ftudy and labour their crime, when it were much eafier for us
to preach without ftudy , and that, I hope, with fomewhae
more truth , fenfe, and order than they that fo boaftof the
Spirit.
J£«.4. Were not thofe faithfull Servants of God thatfuf-
fered Martyrdom under Heathen and *strUn Perfecutors, juft
fuch Miniftcrs as thefe men do now vilifie; or wherein was
the difference ? And do not thefe wretches juftifie their mur-
derers?
£h\ 5. Are not the Miniftcrs whom thefe men defpife, of the
fame calling and pradice,as thofe were that fuffered death in the
flames in Q.Mtrits dayes ? Such as Bradford, Heiper, Latimer,
Ridley, CranmertSafDsd€rstPbi/p6t3md the reft ; Were not thefe
called Mailers ? Did they not preach in Pulpits, and take Ty thes
or money for Preaching, as their due ff)aintenance,and the other
things that the Quakers accufe us for? And do not thefe men
juftifie the bloudy oppofers of them, and condemn Gods Saints
afrefii?
Jjlu. 6, Whether ever the earth bore men that did more
proudly defpife others in comparison of themfelves ? And whe-
ther their language favour of the Spirit of the Lamb ofGod?Or
can he have any taile of that Spirit of Chrilt in himfelf, that
doth not even feel,that their proud and railing language is of the
Devii?
^.7. Was there ever a generation known on the earth, that
did more arrogantly ftep up into theThrone of God,and cirrfore
his Servants, whofe faces they,never faw, and whom they can
tharge with nothing, but being Preachers, of the Gofpel,' and
that
T293
that in a Pulpit,having an hour- glafs, taking Tythes, &e. to be
Minifters of the Devil, fons of Perdition, with much of the like.
Though Chrift hath faid , Judge not that Je be not judge d-y And
who art thou that judgeft another mans ferv ant f To his own mafier
he (lands orfals*
«2«8. Was there ever a Generation of men on whom the
Image of the Devil was more vifible than on thefe ? He is the
Prince of darknefs, pride and malice; And the depth of Ignorance
and height of pride ar.d malice breaks out Co abundantly in
their carriage and difcourfe, that all, not utterly blinded may
fecic. It is rhe work of the Devil to be the Accufer of the
Brethren i And fo it is the very Religion and bufinefs of thefe
wretches, to accute Minifters and godly people to be Hypocrites,
tyars, Children of the Devil, Serpents, Vipers, with much the
like. f.
®j*9- Is ,c n0 kin t0 c^e hlafphrming of the holy Ghoft, for
fuch wretches , when they have poured out the moft horrid
lies, (landers, railings, and falfe doctrines, co profefs folemn-
ly that all this is from the Spine of Chriil within them,
and make God and his holy Spirit the Autheur and Patron
of all?
^2*/. 10. Can that man that hath one fpark of Grace believe '
th?t he hath no fin? Can he have fo I. tele knowledge of him-
felf ? And conftquentiy of the need he hath of che Phyfici-
an? Dare you fay to Chnft, we will not be beholden tarhee
for thy bloud to wafli us any more, or to thy Ip^erce/Iion to
pardon us any more ? Do you not believe, That in many things
We effend all, Jam. 3. 2, // voi fal that we have no Jin ive. de-
ceive curfccveSy and the t>uth U hot in us ? If wecon[efs our fins%
he i$ faithful and \nfl to forgive m car fins, and 10 cltanfe ta
from ail tynifhtccnine's,: If wf f/fjt that »c ha.?/e tttt finned, we
m*iekim aliar, and hi4 IVttd U not in m \ J.Jjfh I 8,9,10. 'Are
not all Ch rifts Difciples taught daily to pray [Forgwc m cur
7refl)ajj}s?~] For my part, I am one that i$ fick, and have need
oftne Phyfician, and dare not tell God, that: I will ask him
pardon for no more fins , nor be beholden to him for any
more, But O what a power hath the Deceiver with thefe
wretches, that in !he raidft of their horrid railing, fianefctfing,
G 3 and
C3o]
and other wickednefs, will ftand to it that they hare no fin ; Ju&
like the Swearer, that will fwear be never fwore an Oath ; Or the
Drunkard, that wii! fwear he was never drunk, when he lieth
drutik in the Channel. Solomtn faith, There is not a jufi man upon
earththat doth good and fmneth noty Ecdef7.2o. and thefe Qua-
kers that Phanfaically and Papiftically juftirlc themfelvcs^ogtve
him tbe Lie.
JJa.n. Whether thofe that deny the Scripture to be Gods
Word, as thefe Quakers do , and deny that there is any fuch
Perfon as Jcfus Chnft, who fufJered at feru/a/em ; now glorified
in heaven in the humane Nature, and only call fomewhat within
themfelvcsby the Name of Chrift, I fay , whether thefe arc not
abominable Infidels, having nothing to do with the name of
Chriftians ?
<g^i2.Is it not damnable Hypocrific in thefe wretches, to prate
fo much of Scripture,and call for Scripture, while they thus deny
it to be Gods Word }
<>lj i .Is it not damnable hypocrific in them to call therafclvcs
Chrittians, when they are Infidels, and deny the Perfon of Jcius
Chrift crucified to be in heaven ?
Jjj4. Is not he a Pagan and no Chriftian,that thinks that the
light which is in all the Indians^ Americas, and other Pagans on
earth,is fufficicnt without Scripture ?
^15. Was that Light in Paul which perfwaded him, that
he ought to do manf things againft the Name of Jefa , fuffi-
cicnt to convert him to the Faith of Jefus ? Or did Chrift
give him nccdlcfly a Light from Heaven , and by Ananias his
Do&rine ? Or had Cornelius fufficicnt Light within bim before
Peter preached to him ? Or had all the world fufficicnt Light
within them before Chrift fent abroad his Apoftles to preach
the Gofpell to them? Or did Chrift fend them a needleffe
Light by his Apoftles? Have thofe Persecutors fufficienc Light
within them to caufc them to bclcive in Chrift, who think
they do God fervice in killing or reproaching bis Minifters
and people ?
gu.\6 If all have fum^icient Light within them, what need
you go up and down to teach or perfwade them ? Is it need-
lefs Light chat you bring then, or is it helltfh darknefle ?
\ 3*J
^ 17. Is it not a moft fottifh trick of you to go up awl down
prating and comrnanding,andyet rcfufc t© fhew your Commif-
fion from God ? And to call Minifters to fhew theirs, aud refufc
to (hew your own, but fay it is Jnvifiblc within you j Are you
fo mad as to expect any fhould beleevean invifiblcand inde-
monftrahleComroiiTion? And might not we as well tell you
oursislnvifible (but that indeed it is not?) Or fhould we be-
keve every one that prates of a Commiflion within him, or no?
If not, why (hould we bcleeve you more than others that fay
the like?
J^i8. Seeing you cry down our Miniftry and Churches, tell
us,which is the true Miniftry and Cht$ch,and when yours begun,
and where it hath been finceChrifts abode on earth till now?
Speak plainly, and let us know, whether you are indeed Papifts
or Pagans?
^ 1 9 Is not that man an Infidel and a Scorner of Chrift,
that dare fay, he came into the world, and fhed his blood,
to gather only a few raging Quakers in England 1652 years
after his Incarnation > If Chrift have no Subje&s but thefe,
he is a poor Kin£ > If Chrift have been till now without
Subjc&s, he was no King ; If without a Body, he was no
Head.5 If without a Spoufe, he was no Husband; Therefore
fhew us what Church Chrift hath had, or confefs your felves
Infidels.
JJ^20. Did not the fpirit of the Quakers fpeakin Numb.
16, 5. juft as you do row againft Magiftrates and Minifters?
And is not God very patient that caufeth not the earth to
open and fwallow you up quick, as it did them ? Do you un-
derftand that the SimoniAns (or Difciples of Simon Magw)
and the Nktlaitans, whofe Doctrine and Deeds Chrift hateth,
Revel. 2. and other fJ^o/hV^Hercticksin the Apoftles dayes,
did deal by them, and the Church then, as you do by us now?
and that the fecond Epiftle of 1'eter, the Epiftlc of fade,
much of 1 John , and 2 John were written purpofely againft
them ; befides many other Scriptures ? And have you
well considered thofe Scriptures , and applied them to your
felves?
Whca
When you have anfwered thefe Queftions, I require you
to haveno more to do with ra;, nor any of this Church. For
we renounce you asFterettcfc, after a firfl: and fecond Admo-
nition , and wiif have no fellow (hip wuhfuch fdf-condernned
perfons, nor receive you into our houfes, or bid you, God
fpeed,#4eft we partake of your wicked deeds, Titus 3. 10,
Kedermmfter,
March 2%. i*SS«
f "B^chard "Baxter
*
FINIS.
n
*0'-m
Humble Advice:
OR THE
HEADS
O F
Thofe things which were offered to
many Honourable Members of
PARLIAMENT
BY
UrcI{ICHJ^p "BAXTER
at the end of his Sermon, Decemki^
at the Abby in Weftminfler.
With fomc Additions as they were delivered by
him to a Friend that defired them, .who thought
meet to make them publick.
LONDON,
Printed for Thomas VnderhiU and Francis Tyton , i 65 s
ft
CO
Good Works
earncftlv defired from this
PARLIAMENT
FOR THE
CHURCH.
SB
^Erfe&tfut excellent Work refol-
ved on, that All Children be
taught to Read?, and that every
Family have a Bib?e.
z. Perfeft that excellent
Work, of enjoyning Catechizing: of which
more anon.
3. Seeing you have well intended to Enjoyn
the Generall ufe of the Aflemblies letter Ca-
A 3 techifm
CO
techifm, put it into the Aft of Ejedlion , that
whofoever fhall ie induflrtA after Admonition,
Preach or perfwsde any againft any Dodrinc
contained in that Catechifm, (hall be fcje&ed.
i. This is but reafonable : For if Children
muft Learn it, Learned men and Teachers
fhould not Preach againft it. 2. It is not a*
gainft the Inftrument in the Articles for Li-
berty of Religion : For it only hinders the
Propagating of Errours, and not the holding
or profefmg them, twhen called thereto. And ►
it only denieth fuch Propagators the publique
Countenance and Maintenance : and not Li-
berty.
4. Let no man have Liberty to Preach,
Teach or Perfwade any againft the Effentiall,
(Fundamental!) Truths of Chriftian Belief,
in private or publique, though he have not
your Maintenance: For it is not our own Gain
that we lookafcer, but the fafctyof mens fouls.
God forbid you fhould let men defie Chrift,
or perfwade men to Infidelity, or deny and vi-
lifie Gods Word, &c. fo they will but do it
for nothing: The Pope and Popifli perfons
abroad and at home, will maintain Emiffaries
enough, to do their work, without your main-
tenance! Thoufands might curfe you for ever
in hell , if you grant fuch a Liberty to all
men to deceive them > and entice them thi-
ther.
If you cannot agree to accept thofe as Fun-
damen-
CO
damentals, which were given in by the Mini-
fters , you have the two Ancient Creeds of
the Church: chat of the Weft, commonly cal-
led the Apoftles: and that of the Eafta called
the Nicene, and as now enlarged, the Con-
ftantinopolicane. Take thefc two conjundively
for a Teft.
Or elfe leave out any point that is leffe
momentous in the forefaid Catechifm, and let
the reft ferve to this ufc. Should I tell you
of the Frofefion of the Wortefle>fhire Minifters,
you might well think it comes from too pri-
vate hands to be offered you to fuch a ufe :
but I had rather you ufed that then none.
5. We befeech you fail not, 1. Tofecure
to us by a Law: 2. And to Recommend the
free ufe of Minifteriall AfTemblies and AfTo-
ciations : which whether neceffary or not for
Regiment, are certainly fo neceffary for Unity,
that we cannot carry on Gods work in Con-
cord well without them. This mod confeffe.
Deny us not what the Church enjoyed under
Heathen Princes, and hath ufed in the Apo-
ftles daies, (^fcf.i^&c) and ever fince to
this day. If you doubt whether we will wrong
the State, j. Our Eftates and Lives are in
your hand to anfwer it. a. Let a Magiftrate
be prefent with us as oft as you pleafe to fee
our courfe. Yet let it be only the Minifters
that are Approved by you, and Own the Fun-
damental! Verities, that have this Freedom.
. But
CO
But if you will give it all or none (though
I hope better J rather let aK have it , then
6. Let thefe Approved A floriated Minifters
have Liberty granted to Ordain others to the
Minifterial! Office: (Whether any ihall be of
the ^hurnmy I meddle not.) And recommend
Ordination to the Churches, to be fought,
when they receive a Paftor. And let none be
Admitted to a Paftorail Charge, having the
Publique Maintenance^ that is not Ordained or
Approved by Minifters.
7. If any Arminians , Antinomians, Ana-
baptifts, or the like miftaken ones, think it not
enough to hold their Opinions, but they will
hold Communion with none that are of a
contrary minde, nor admit them to the Lords
Supper, though Godly and otherwife fit, let
fuch hold no Paftorail Cure ( for Ledures I
leave to ycu ) that have the Publique Main-
tenance : Becaufe they will elfe force all the
Godly people that are not of their Opinion,
to live without Gods Ordinances and Church-
Communion-, or at leaft, to wander for it, to
their great difcemmedity.
8. Take not the Works of the Miniftry out
of their hands, which is, To judge who arc
the fit fubjedls of their Adminiftrations in Ba-
ptifm , and the Lords Supper and Chureh-
Cenfures , as to thofe perfonall Qualifications,
which according to Gods Word are required.
It
Cs)
It is as Effentiall to a Paftor to Rule as to Teach :
And as you may not Preach in his ftead, fo
neither may you Ecclefiaftically Rule in his
ftead. Some body muft Judge of Church
Cafes and Perfons: and it is ficteft for them,
whofe Office it is. That which you have to
do, is to Queftion and Punifb them, for Mal-
adminiftration. If under pretence of judging
rightly who arc the true fubjeds of Sacramen*
tall Adminiftrations, they will deny them to
All, or exclude the fit Suhje&s , Punifh
them for it, according to the quality of the
offence.
p. Let your Commiflioners for Approba-
tion and Eje&ion , have Power to keep the
Peace in the Church, as Juftices of Peace have
in Civils : or elfe let Juftices look to it. That
if any turbulent Mutineers , (hall bend their
endeavours to Rail at and Reproach their Bre-
thren, or make difturbances, they may be re-
ftraincd.
to. Let the VubliquePlaces, as well as Main-
unance, be only for the Approved Minifters,
and none have leave to Preach in tho'e Places,
(called Churches) without the Minifters Con-
fent.
II. Let all that have Tolerated Meetings,
enjoy them only in fome known allowed place,
where the doors (hall be as open to any, at
Sermon time, as ours are to them, left they (e-
cretly fow the feeds of Rebellion.
B ia. Let
CO
17. Let the Minifters and Church have
the difpofall of the Meeting place in time of
Sacraments , and of exercife of publique Di-
fcipline, that ftrangers, or wicked perfons may
not intrude among them at fuch times, with-
out their Confent, left they force us to Ce-
lebrate the Lords Supper in private hcufes.
13. Let fome be authorized in every Pa-
rifli, or near at hand, to difpofc of all vacant
Seats in Churches, and determine all Contro-
verfics thereabout.
14. Seeing our common Vcrfion of the
Pfalmes in Mecter is fo faulty, that it is not
fit to be continued , when Better may be had
(in fb high a part of Gods Worfhip , we
ftiould ferve him with the beft :) And thoft
that lay them by do ufe fome one, fome a-
nother: when Concord in fuch a Work, is
- fo defirable among the Churches : We hum-
bly move, that you would Recommend fonae
one of the beft unto all Churches in the Land.
Might I prefurae to fpeak ray thoughts, That
Vcrfion which being firft approved of by the
late Affembly of Divines, and after very much
Corre<3ed and bettered in ScetUnd, and now
approved by their Affembly , and ufed gene-
rally by their Churches , is the beft that is
extant, and fitteft in many refpe&s to be Re-
commended. But if fo great a preparation to
unanimous reception fatisfienot, You may Au-
thorize the Minifters of the Province of Lon-
dm
(7)
dou to appoint a Committee of skilfull men,
to draw one Verfion out of all, or to try and
judge of the beft that is already extant. We
arc fcarce like to be unanimous without your
interpolation.
15. Have a fpeciall ore of the Revenews
and Government of the Univerficies.
16. Lay a penalty on him that Prints or
fels any Books againft the Fundamentals or
Eflentials of Chriftianity 5 and that dander or
reproach Magtftracy, Miniftry, or Ordinances
of Chrift. And burn fome more of this na-
ture, that you may manifeft a difowningtheow
Specially Hobbs his Leviathan.
17. Provide a competent Maintenance for
the Miniftry : Not for their fakes fo much as
the Peoples : Begin with Cities and Mar-
ket-Towns : Allow a Congregation of two
thoufand or three thoifand fouls, more Mini-
ftersthai on3 of three hundred or four hundred
fouls. If Tradefmen, Lawyers, and others
that pay not Tithes in mod places, were
equally affeffed , it might help to this , and
maintain a Catechift, asfolbweth.
i8.Seeing prejudice doth hurry fo many fouls
to perdition, an J the common fcorning of a
Godly life , by the Naturall Enemies to it,
is a chief C*ufe of that prejudice ; Mighc not
fome Law be made to reftrain fuch (corners
in fo.ne m^afure ; At leaft let a Godly life in
General!, and Fanily-Daties in fpeciall (in
B i Pay-
m
Prayer, Praifes, and Reading Scripture, in Ca-
techizing) be Recommended by you to the
Nation ; that fo poor fouls might have the credit
of a Parliament, to fet again!} the credit of a {cor-
ner, to cure their prejudice i
19. Let thofe Miniftcrs be eje&ed as Neg-
ligent, that forbear A 1 txercife of Difcipline,
as well as they that preach not: that is, who
admit notorious wicked livers to Communion,
without any Admonition, according to Chrifts
Rule, and permit the Gbftinate without any
Ccnfure. For fuch unconformable man-plea*
fers, taking all wicked people to Sacraments
that flie from Difcipline out of other Pariti-
es , are exceeding hinderers of cur Disci-
pline, and deceivers and deftroyersof ths peoples
louls.
20 Confirm the good Laws that are alrea-
dy afoot for the Lords-day, and Authorize the
Officers to whip thole that cannot pay : For a
cuftom of fitting in the ftocks , doth but make
them contemn it , and harden them to greater
wickedneffe. The like I move for fwearers, drun-
kards, and prohibited Ale- fellers.
More particularly concerning the fccond Head,
Of Catechizing.
1. I conceive it would be an excellent work,
and is Neceffary, to Appoint in every Parifh
in great Towns, or others very Populous, one
Catechift, (or more according to the num-
ber of perfons) who fliould performe this
work, 2. Lee
(9)
2. Let him be chofen by the Minifter; or
if chat be denied , let the Minifter Nominate
him, and the People confent, and Neigh-
bour-Minifters Judge of exceptions againft
him.
3. Let them be men of competent Abi-
lity, of Godlineffe and upright Converfa-
facions.
4. Let his work be , firfl: to teach fome
Cteed containing the Fundamentals, wish the
Lords-Prayer and ten Commandments -, and
then the AfTemblies fhovter Cat* chifme : or
that at firft, where p.ople are capable. And
fo farre as he can to tell them briefly the
fenfe , and enqnire how they underftand
it.
5. Lee him be tied to fpend two hours every
day in this work, taking the Families in courfe,
yet labouring moft where he findeth mod
need.
6. Let all perfons , Rich and poor, young
and old, fubmit to be Catechized by him,
under fome fit penalty every moneth they fhall
refufe : except they have a Certificate from
the Minifter, either that he is teaching them,or
thatthey underftand the matter already, andthen
let them be no more conftrdned to attend and
learnit.
7. Let him teach no women between the age
of twelve and fixty , but in the publick meet-
fag, place of the Church : but the reft where fhall
B 3 be
O)
be thought fictcft by themfelves.
8. If any precend Confcience againft learn-
ing the Principle* of Religion, they are not
to be heard : but if any pretend Confcience
againft any thing in the Aflemblies Catechifm,
let them before the Minifter produce their
Reafons : And if they remain unfatisfied , let
them have liberty to u(e Mr Perkins Six Prin-
ciples, or any other which the Neighbour-
Minifters fhall approve of : If they refu'-c this, I
hope to pay the penal mul&,will not wound their
Confciences.
9. This muft be no hinderance from Minifters
doing what of it they can : and in fmall Parifh-
es, the Minifter alone may do it : but not in
great.
10. Let the Catechift be under the Minifters
O verfight for Inftru&ion in the work.
11. Let a competent Salary (of about twen-
ty pound , or fixceen pound , or twelve
pound per dnmm ) be allowed to the Catechift
for his work. Which may be impofed on the
people to pay.
12. If he be found unworthy, let the Minifter
have power to remove him, or who elfe you think
fit.
This one work well ftablifhed , will make
the name of this Parliament Honourable to all
Generations, and may bring many thoufand
fouls to Heaven $ and remove moft of the
great
2v are'San 'ir will exceedingly fupply the
ZlJS o? more Minifters in great Congrega-
grcat detect or m places:Many Con-
gregrmaintainrotherMiniftet. Andwehaye
CKn"^ ?™£ of thJ Ancient times of the
'rL^cHhen Catechifts were imployed by
Church, wn™ . . t0 fo the Converted
fo b effed a vZk, as the happy fruits of «
lo oieiicu . Experience will ma-
TfTIhemltTbe faithfully difcharged. The
them that croffc it.
Dccirnb. 25;
I6S4-
Fl^QlS,
ACCOUNT
O F
HisprefentThoughts
CONCERNING
the Controv^rfies about
THE
Perfeverance of the SAI NTS.
Occafioned by the grofs mifreports of fome
paffages in his Book3 called, The Right Method for
Peace of Conference, &c •, \yhich are left out in
the lait Impreffion to avoid offence, and
this here lubftituted,for the fuller ex-
plication of the fame Points.
Lutherus, reference Hopffnero Saxon. Evangel. p. 1 1 o.
Nihil pefiilentipu in Ecclefa doeeri potefi, quamfi ta.qux, NeCe (Ca-
rta r.onfmt, Necejfaria fiant : Hae enim tyrannide confcientU
illaquemntHr^ & liberty fidei extinguitur ; mendacium pro ve*
ritatejdolum pro 'Deo, aiominatio profanilitate^QlitHn
L O N D O iV,
Printed for Tho. VnderbM at the Anchor and Bible in PanU
Church-yard, and F.Tjton at the three Daggers in
Fleetffrcet. M, D C. L V 1 1.
.
OF THE
SAI
PERSEVERANCE
Aving let fall forne psfTiges concerning
Perfeverance , in a Eook entitled The
Right Method for Peace of Confidence in
32. Directions , &c, agreeable to the
(I ace and experience of my own foul : no
fooner were they pubiifhxd, but many
fufpiciou* Brethren gave our, that I had
wrote again ft the certain Perfeverance of
the Saints. How little reafon they bad for their report, I
msnifefted in the next Edttwai by an Apofogf. But the cafe
is come to that at laft, even with pious Brethren, that they
know my Belief much better thanl know my own : and there-
fore to tell them my Judgment, is ir. vain. But becanfe I cannot
think that all are fofagicicusorcenforious, and becaufel think
it mceteft to the utmoft of my power to avoid offence, a^d to
leave out controverfic as much as may be in fuch pra&icall
Writings, I have, in rbc lafi Edition of the Book, left out all
thofe paffages that occafiOEcd mens miflake, and withall the
additional Apology,, (as bring then needleis:) But left any
A 2 think
of the Saints
think that hereby I betray any truth of God for the pleafing of
men, I have thought meet, inthefe few Pages, to declare what
my Judgment is in that point, more largely and more fealonably
than in the aforefaid Writing, And it is not my defign to
Aand upon the maintenance of the Opinion which I own, or
the confutation of the contra* y : but only, to give to my
mtftaken, offended, cenforious Brethren a true account of my
mind.
There are many Opinions concerning this Point among the
Profeffors or" the Chnil-an faith; which I think meet to let
down, that I may the better declare my own thoughts of the
whole. And I (hall begin at the utmoft extreme on one fide,
•and proceed on to that on the other fide, taking the middle O-
pinionsin the way.
i. The firft Opinion which I (hall mention, is that of the
Papifts, who do not only hold the Doctrine of acTual Apoftacy
of Saints, but alfo that every mortal finne, as they call them,
doth excufs tfie Spirit of grrce, and put a finner nof only under
an adual guilt, but alfo into anunjuftified eftate, and fo in-
to a ftate of 'd-ath and damnation: fo that a ftate of grace ( ac-
cording to them ) is frequently loft with many, and frequently
recovered. If any would fee this Point openM and debated
J idieioufly, let them read Rob, Barcnitu his fmall TraUate dt
Peccato Mortali & Venialu
2. The fecond Opinion is, that the truly Regenerate and
jufti.fied (indefinitely) may and do ( fome of them ) fall totally
and finally from a ftate of grace or juftification, intoaftate of
death and condemnation ; and pcrifheverlaftingly. This Opi-
nion exceptethnot theEled themfelves considered Antecedent >
ly ; but only confidered confequently : becaufe it is a contra-
diction to be Eltd and yet not to perfevere : For the main-
tainers of it hold, that God doth Elect men only upon forefight
of faith and prrfeverance , and not to perfevcrance and faith
it felf; For they deny any Antecedent abfolute eiedion to
thefirft&ferencinggraee: and deny any fuch grace it fcif, as
by
Perfeverance
by aninfup?rable operation (hall infallibly convert. This O-
pinionwas coo common among both Greek and Latine Fathers,
that wrote before tie daies of Atigtifiint, asappeareth both by
exprefs paffages in many of their Writings, and by their Do&rine
of freewill, and predomination upon forefight of the goodufe
thereof, and other Points that inferreit: which Scultetus and
marry other of the reformed Divines do tnter navos Tatrum re-
cite. And though they few that this would not cor.fift with a
certainty of falvation, yet they chofe rather to deny that cer- *Bcrmri him*
tainty, than to affert the Perfeverance of all the Regenerate; £lf $^™y
and to fay, as Ortgen, aiid after him Eufebins Preparat. Evangel. fVj* SSj# .
lib. 6. fag 289, 290. [_*«* #*} $*%(&o? \ym^ rtv v^Kh $ t^ ^e/ '
dyaSor faita* we. -n tUjj v^lyvacnv 'ihvhv&vau, Ego de elecfk
i.e. Immo pngnarentifta fectim tit idem & probus evaderet, 0- 'um*E&°. **
eertB probum fe futurum effe prjtno(fet.~\ And Angnfline himfelf ?„* gi*y*.
( as afterward ) hath the like or more *. tam annum ?
E go de numcro
fum filiorum Dei : ^ii bxc i*%um dicere potefl ? uckminte nhmlrum fcriptnri . Hcfcit
bomojtimorc digitm fit, an oii9. Ccrtiiudmcm igimr non fabemus ; fei fpei fiiuciAconfik-
turnn39it\
Yea, when they faw that this was lyable to be alTauked with
the abfurd confequence of inferring a change in God, fome did
not ftick upon it : as Tertnll. contr. Marcion. lib 2. f^.23,24.
Per tot ft vero etiam circa perfonas levem vnltit hteHigi, qnum re»
probat aliquando probatos, ant improvidum, quum probat quan-
doque reprobandos, quaft ]udicia {ha ant damnet prater it a, aut
ignoret futura ; at qui nihil tam bono & judiei convenit quam
pro prefentibus merit is & rejicere, & adlegerey &c.
This Opinion poflefTeth the farre greater* part of the Chrifti-
an world at this day, but in Europe the chief friends of it are
thofe that are called Arminians and Lutherans, and abundance
of the Jefuices and their followers, who alio take in the firft
Opinion,
3. The third Opinion is, That no certainty of Perfeverance
doth arifc from Eledion,nor can be concluded from our meer ju-
ftification and adoption and fanctification : for they think that
A 3 there
Of the Saints
there is no fuch thing as Antecedent Eledion of perfons indi-
vidually, to faith and falvation : and they think that many of
the truly juftified and Regenerate, do fall away andperiflifor
ever. But yet they fay,that there is a certain height of holinefs
which is attainable in this life, which whofoever attaineth
(hall never fail away. If you ask what is that height orftate:
I anfwer, They are obfeure teachers who hold this,that (hun the
clear difclofure of their minds,and therefore I cannot fully anfwer
you: only thus much I can fay, that I have met with thofe of
them that exprefs themfelves thefe feveral waies. Some of
them fay, that there is a ftate of fmlefs perfection attainable
in this life : and that thofe that are thus perfed fhafi not fall
away. Some of them make new defcriptions of the Covenants,
and fay,that thofe that are under the firft Covenant may fall
away, but not thore that are under the fecoud : Iconfefs I
do not fully underftand their defcribing and differencing the
Covenants. And fome affirm, that there is in this life, a ftate
of confirmation, confident with Peccability and venial finnes,
which whofoever attaineth (ball never fall away. They think
that the Angels themfelves were firft made rghteous without
confirming grace : and then confirmed as a reward for their -
adhereing to God, when the reft fell And fo,that Adam
(hould- have been confirmed as a rewarJ, if he had conquer-
ed the firft temptation and adhered unto God. And fo, that
Chrifl doth firft kt men in an unconfirmed ft ate of Juft:fica-
tion and life,, and will confirm them and put them beyond the
» periii of failing away, upon certain termes or conditions,
Thrsfeems ( whofe pun&um or difccrnable ftate, they do not tell us. )
iUoOrtgcus j^e pCrfons holding this third Opinion are the Psracelfians
mayTe°feea$ ■ ( unc*er wuom * comprehend the Weigelians and the reft of the
R«w.8.Foia ,n Enchufiafts) and many newly rifen in England. And it feems by
( tixt Jfctnf. ) Hom.z6. that holy Macarius * inclined that way. And it is the
i9i-Col.i. Opinion of fome later Papifts: Of which more under the
T^c-1. fifth.
4. The fourth Opinion is, That God hath nor only decreed
that all that will believe and perfevere fhall be faved; butalfo
chat fuch and fuch perfons by Name, (hall by his differencing,
free,
Perseverance.
free, effe&uall grace, be infallibly brought to faith and perfeve-
rance; and therefore none of theEled fhall ever totally and
finally fall away or perifh : But yet that feme are effectually
called, Regenerated, Juftified and Sandified, befides theEled :
and thefe will all fall away and pcrifti.^ This was the opinion of
Auguftinet who rofe up again It TeUgius and his followers in
defence of differencing free grace , and firft plainly and fully vin-
dicated that Grace againft the exalccrs of Nature and freewill:
whom the contrary minded do now unjuftly accufcof runnng
too farre, even into a contrary extreme in the heat of his difpu-
tations againft Pelagius. Becaufe fome are fo immodeft as to
deny this to be Auguslines Dodrine,I (hall' add this much : i . I
askt the reverend Bifhop VJher in the hearing of Dr Kendall ^
Whether this were not plainly the judgment of Aufiin f who
anfwercd, that without doubt it was. And he was as likely to
know as any man that I am capable of confulting with. 2. If any
be in doubt, thefe paffages following, among many other, may
end his doubts.
Auguft. de bono per fever, c. 8, & 9. £ Sx dmbus am em piis, cur
huie denetur perfeverantia ufq; infinemy ills autem non donetur ;
infcrutabiliora funt judicial Dei. llludtamen fidelibtts debet ejje
certijftmum ; hunc effe expradeftinatis, ilium non effe. Nam fi
fuiffent ex nobis, ait unw ex pradeftinaterum, qui de petlore do-
mini bibebat hoc fecretum} manfiffent utiq; nobifcum. £lmd eft
quafo, non erant ex nobis, &c. nonne utriq; vocati fuerant &
vocantem fecuti ? utriqt ex impiis juftificati dec ? gu<znam eft-
tandem iftadifcretU? Patent libri Dei: non avert amm ajpe*
ft urn. Clamat Scriptura divina : adhibeamu* auditum ; Non
erant ex nobis, quia non erant fecundum propofitum vocati : Non
erant in Chrifto eletti ante conftitutionem mundi}8cc. Namfi hoc
ejfent, ex Mis effent, & cum ill is fine dubitaticne manfiffent.
IdemlAb. de correct. & gratia, cap. 8, & 9. Q De his enim dif-
ferimtu, qui perfeverantiam bonitatis non habent ; fed ex beno in
malum deficient e bona voluntate morimtur. Rejpondeant fi pojfunt,
cur illos Dent cum fide liter & piiviverent, non tunc de vita hu-
jus periculis rapuit tie malitia mutaret intelletlum eorumt & ne
fifth deciperct animas eerum ? Vtrum hoe in poteftate non habuit I
Anevrummalafuturanefcivitl Nempe nihil horum nifi perver*
fiffimi *tq%infaniffimc dicitur cur ergo mn fecit f dec. J2uia,in-
fcrutabilia
*__=■
of the Saints
ferutabiliajudicia ejus >&c 9, Nee vos movent quod fi-
liis fuis quibufdam Dens non dat iftam perfeverantiam. Abfit
enim tit it a ejfet,fi de ill* pradeftinatu ejfent, & fecundum pro-
pofitum vocatus qui zere funt fi/ii promijfioni*. Nam ifti cum
fie vivant, dicuntur filii Dei: fed quoniam viliuri funt itnpie,
& in eadem impietate morituri, non ilios dicit filios Deiprafcientia
Dei. Non quia juftitiam fimulaverunt, fed quia in ea non
permanferunt : Nam fi fuijfent ex nob Is ^ veram^non ficlam jufii.
tiam tenuijfent utiq>y nobifcumficc"^ vtd ult.
Idem de corrept. & grat. cap 8. Hie fi awe qu&ratur cur (is
Vests perfeverantiam non dtderitt qui tarn qua Chriftiane vive-
rent dihclhnem dedit ? LMe ignorare refpondeo ; Non enim arro-
gant trt fed agnofctni modulum meum audio dicentem dpoftolum,
O homo tu quit « ,&c]
7^#Wcap.i2. ff)uawvit ergo de omnibus regenerate & pievi-
vsntibus loqueretur Apoftolus die ens \ Tu quis es qui judicasjer*
vum alienum t fuo domino Flat aut cadit. Continuo tamen re*
fpexit adprxdeftmatos>& ait : ftabitautem.]
Idem de dono perfever. cap.22. avoiding the harfher expref-
fions that might offend, he teacheth them to fubftitute fuch as
thefc : {] Si qui autem obediunty fed in regnum ejus & glorianu
prxdeftinati non funt, temporalis funt, nee ufq-t in finem in eadem
obedient ia ptrmambunt7\ The fame he hath before and there
frequently.
Idem de correp. & grat. cap.8. Mirandum eft quidtm, mul-
tumq;mirandum, quod filiis fuis Deus quibufdam, quos regent'
ravit in Chrifto, quibus fidem, (pern, dileclionem dedit, non dat
perfeverantiam ,&c] lb. cap. 9. \jPropter hoc Apoftolus\ cum
dixijfet, Scimus quoniam diligentibus Deum omnia cooperantur
in bonum : fciens, nonnullos diligere Deum, & in eo bono ufifo in
finem nonpermancre, mox addidit ; his qui fecundum propoficum
vocati func : hi enim in eo quoddiligunt Deum, permanent u/q; in
finem, See Ibid.cap. 6. Si autem jam regenerate & jufl ifi-
catm inmaUmvitam fua vrluntate reUbitur, certe in non poteft
die ere , non accepi -} quia accept am gratiam 'Dei fuo in malum libe-
ro aw -fit arbitr io ]
Ibid.cap. 12. Dicit Johannes ^poftolm, Eft peccatum.adrr-or-
tem, non pro illo dico,ut roget quis :, de qnopeccato quoniam non
txpreffhrn ift,pojjM»t wnlta & diver fa fentiri : Ego autem dice
id
Perfeverance
ideffepeccatum, fidem qua perdileflionem operatur defer er e ufq;
admortem.~\
Abundance of fuch parages mak^s Auftins mind, at plain as his
Ten could expre/s it.
Nor did heftick. at the utter overthrowing of all certainty of faL
vation hereby ( except conditional. ) As appeareth de cor. & grat.
c.l 3. pag-5 39 ( Sanf. ) j£uis enim ex multitudine fidelium quamr
din in hac mortalitaU vivitur, in numero pradeftinatorum fe ejfe
prafumat ? quia id occultari opus eft in hoc loco ; ubific cavenda
eft eUtio, ut etiam per Satana Angelum ne extolleretur tantus col-
lophizaretur Apoftdus Nam propter hujus utilitatemfecreti,
ne forte quis extottatur, fed omnes etiam qui bene cnrrunt, time'
ant, dum of cult urn eft qui perveniant. Propter hujus ergo utilita-
tem fecreti credendum eft quo/dam de filiis perditions, non ac~
cepto dono per fever andi ufq; in fwem, in fids qua per diletlionem
aperatur incipe vivere, ac aliquandiu, fideliter ac jufte vivere, &
peftea cadere, neq; de hac vita priufquam hoc eis contingat, au~
ferri, Quorum fi nemini contigijjet , tamdiu haberent homines
iftum fdltiberrimum timorem, quo vitium dationis opprimitur,
donee ad Chrifti gratiam, qua pie Viviturjervetircnt ; deinceps
jamfecuri, nunquam fe ab illo tfje cafuros. Qua prefumptio in
ifto tentationum loco non expedite vbi tanta fft ixfirmitas, ut faper-
biam poffit generare fecuntas.
/^^Epift. 1 01. #d Vitalcm. \_V tilt eft quipp; omnibus, vel
pene omnibus propter humilitatemjaluberrimam, ut quale s fuiuri
fintfeire non poffint. ]
St in Lib. 1 1. de Civitate Dei cap. 12. pag 670 \_Qujs enim
primos illos homines in Paradifo negare audeat beatos fuijfe ante
peccatum ? quam vis dijua hdtitudine qttam diuturna, vel utrum
aterna ejfet incertos £ effet atttem at etna nifi peccajfent. Cum hsdie
non impudenter beatos vocemus, quos videmus jufte ac pie cum Jpe
futura immortalitatis hanc vitam ducers fine crimine vaftante
confeientiam, facile impetrantes peccatis h'AJus infirmitatis atvi*
nam mifericorditm f Qui licet de fua perfeverantia pramio certi
fin:, deipfa tamen perjeverantiz fua reperiantur incerti ? Quis
enim hominumfe in attio<exprofeciuq't jxftitia perfeveraturum u[q;
in finem fe fci.rt , nifi dUqai reveLxtione ab illo fiat cert us qui
dehacre jufto latentiq; judicia, non omnes inftruit fed neminem
fallit.
B Of
g ' of the S dints
Of the fame mind with Anftin, were Pro/per, FuigextiHs and
the reft of the higheft defenders of free grace,that the Church for
many ages did enjoy : as appeared] in Prcjperi Refpons. Ad GhII.
Stnter.t.z. & fufer Sent. J. & 12. & adobjttt. Vincent* objtEt.12.
& fajfm. It a & FnlgenttHs. I forbear to recite the words, as
having been too long on that already.
Tne fame doctrine of Auguftinc, 'Proffer. 8cc. do the Domini-
cans maintain againft the jefuits ; as may be feen in Alvarez
Dijput. 107. and commonly in others : as alfo in JanfiniHs^AH-
FomT'fcw cf &ultitie * GrM Chyiftl> lib-9 *?> P 3 92,393- &fequent. & lib, 3 .
the Jcfuius C'Z0 /> l63>l64- wn0 *s more exact than moft. other Dommi-
joyn in the cans, efpeciaily in the point of predomination, and the nature of
main with the Grace/] The fame opinion alfo forne of the Reformed Proteftant
Dominicans. Divines maintain : as Mufculus Loc. com. de Remiffion. § 6. pag.
p4 T^T (mM) 620,621,622. and Dr Overall in the fliort addition to
8 .Row1 6^ Bavenants Differtations ( wrongfully fathered on Bavemnt, as
Vi$. 6,7 ,8, Bp Vfitr told me.)
5vThe fifth Opinion is; That God Electeth all that he will
lave, to Faith and perfeverance, and that fome are confirmed in
this life in a ftate of Juftifkation, and fo are paft the danger of
Apoftaile : fo that either Election or confirming Grace, will
necefTarily inferre the certainty of perfeverance : for neither the
Elect nor the confirmed fhall finally fall away. And they fup*
pofe that many are elect which are not confirmed ; and none
confirmed but thofe that are elect. But yet they adde, that
there are many truly regenerate,juftifled,fanctifled,adopted, and
live in love and obedience to God, who are yet neither elected
nor confirmed ; and that all thefe will certainly fall away.
This Opinion is the fame with that of Augttftine laft mention-
ed, but thatitaddeth, the non-apoftatizing of the confirmed,
to the non-apoftatizing of the Elect. And Vcfftns fuppofeth that
Atignftine himfelf was of this mind, and joyned this point with
the former. Of which I am not able to determine : For though
I am as fure as words can make me, that Attftinfrofper and Ful-
) gentius, are of the laft mentioned opinion ; yet I cannot fayfo
of this, becaufe the footfteps of it in their writings are fo few and
dark,that to me they are uncertain.
Moft
Perseverance*
Moft of the Domincians go this way,and fomc Jefuites part of
it,but then they fcarcewell agree about the nature of this confirm-
ing Grace. Vigutrini (aColle&or out of Thoma* ) and others
fay, that it is nothing but the gift of Perfeverance it felf Ochers
adroit a realldiftindion between the grace of confirmation and
perfeverance, who yet agree not in the nature or effeds. For
fome think that Habitual infufed Grace , and fpeciali anlftm g
Grace, are enough to perfeverance, bu't not to confirmation :
fome fay a third fort is necefTary to perfeverance alfo, and that
a Reprobate may have the two former. Some Papifts think, that
confirming Grace doth take away Free-will in obedience, and
caufe fuch a determination of the will to good, that they do ne-
cefTarily obey, and fo they are not freely but necefTarily faved :
Thefe Papifts hold this, it feems, becaufe their definition of free-
will is fo far inconfiitent with the Dominicans, that when they
yeeld that Confirmation doth fo effectually determin the will,
they muft needs fay that it takes away ics liberty, as they think
Heaven it felf doth, viz. by perfecting the will, and raifmgit
to a higher pitch than liberty. But another part of the Papifts
(of whom it is that Alvarez fpeaks, lib. 10. Difput. 104. fag.
419. §.1.) do hold, that the Grace of Confirmation and Perfe-
verance, are diftinguiflied only accidentally, by a greater or Jefs
intenfion of the fame Helps, but not Really. The fuller expli-
cation of their opinion and their reafons,you may find in the fore-
cited Difputation.
But the Opinion which Ferrarienfis, Alvarez, and others of
that Claffis do maintain, as the common opin'on of the Tho-
mifts, is, that the Gift of Confirmation and Perfeverance Is not
the fame : that all theElcd perfevere, but all are not here Con-
firmed : And for the point of Impeccability 9 they agree with the
Jefuites, that the Confirmati are Impeccabiles as to mortal fin ;
but not as to venial ( to which they annurnerate,the remnants
of ignorance, inconfideratenefs, thtfomesfeccati&c. Vid. At-
varez.DiJpttt.1c4. §.4. ) This Impeccability as to Mortal fin,
is the perfed:ion,or fulfilling of all GodsCommandements,which
the Papifts mean and fay, we may attain. Bu t then fomc of them
fay, that thislmmpeccabtlity is only to be afcribedtointrinfick
Grace: others with Burattdtu (in 3. d. 3. ^.4.) do afcribe it
only to extrinfick removall of the occafions of finne : fome think
B 2 that
mm v
10 of the Saints
that it is partly from intrinfick Grace, and partly from extrin*
lick ; that is, ex perfetlione Gratia habit ualts & virtutumy
& ex cuftodia, protetHone & dirc&ione Dei (as Alvarez** )
Of tbefe, the Dominicans aferibe ic to a Phyfical Determining
Grace (which Phyfical determination the raoft of them make
neceffary to every ad of every creature ; but fanfenitu denieth
that, and makes it fperially neceffary to favinggood) and the
Jefuites as is faid, do moft of them aferibe to a fpecial fort of
moral help leaving the will free : and others to a Necefiitating
determination. It is ordinarily Judged (as Alvarez, out of
Them, maintaineth) that this Impeccability is not fimplc, as
not being ab intrinfeco totalitcr, but only fee nudum quid, as
being partimab extrinfeco\ quod contingit quando alicui datur
aliqucdmunw gratia, quo inclinatur in bonumt ita ut ab ilk non
poffit de facili deflefcti ; mn tamen per hoe itaretrahitur amalo>
ut cmnino peccare mn poffit, nifi divina providentia protegatur
& cuftodiatur.
And its very obfervable wherein Alvarez, placeth this Con-
firming Perfection, ibid §.4, viz. in a certain participation of
Charitat P atria, which is diftind fecundum moduma Cbaritate
viol ay U mn Conformant e : His words are Q Rejp. mn confiftere in
majori intenfione ejufdem gratia Habituate. Etenim gratia non
Co^formavs, aliquando eft magis intenfa, quam gratia in bono
Con firmans, quod ex f<? patet : nam multi funt in via non Con?
firmati in gratia qui habent gratiam & eharitatem magis inten'
fam, quam aliqui exifientts in patrU : ( Believe this that can :)
Tticendum eft- ergo quad hac perfechio attenditur fecundum quan*
dam participativnem gratia & Charitatis P atria, qua fecundum
modum eft aherim rationis a gratia vel charit ate mn conformant e
lit ait S. Thom 22. ^.24, art, 7. ad 3 .
As I account it more grofs, according to the firft 'opinion
to fay that every finne which they call mortal deftroyeth
Juftification, than to fay only, that it is ioft by fome; and
groflfer to fay, that All may fallaway, than that All, fave the
Confirmed may fall away ( which is the fecond opinion :) and
that yet it islefs culpable to fay, that all the Eledftiall perfe-
vcre, though not all the Juftified ( which is the fourth :) fol
take thislaft recited to be kfs culpable than the fourth • becaufc
it. allowed a double ground of certain perfeveranc^ that is,
both
Per fever ance. 1 1
h Ele&ion and Confirmation, when the former alloweth
but one.
6. The fixth Opinion is, That an Adult ftare of faving grace
or J unification is never lull, but a ilate of Infant Juftification
may, becaufe *it is but a change of his Relation ups>n the
condition of the Parents being a Believer ] Yet fome of tlicm
deny nor, but Eleft Infants may fome of them moreover have
fome fecrec feed of grace which is never loft.) Of tlrs mind
were the Britifh Divines in the Synode of Burt ; and "Bavenmt
and W^have particularly wrotefor it.* and many more at
home and abroad are of the fame mind : And it fhould fcem,
fo was the Synode of Bort it felf, by thofe words Artie, i.
Can. 17. pag.244. JJhfdKdoqtiidem de volmtate Dei ex verbo
ipfitti nohis tfl indie andum , quod teftntur liberos fidelittm ejf?
fancies^ non qmdem nattira^ fed beneficio f&deris grxtuiti, in
quo illi cptmfarentibii* corner ehenduntur, fij parentis de Eletli"
one & falute fpioiwm liberorum quos Bens in infant ia ex hue vi*
ta evocat, dubitare non debent. ] Yet they that are of this Opi-
nion think it more fit to call this a cefTation of their former
Title to falvation, than a falling from grace as in their explicati-
ons may be k^a.
7. Thefcventh Opinion is, That no one that is truly Juftt-
fied and Sandified, doth ever totally fall away or lofe the e-
ftate of grace ; but yet it is poffible for them to fall away and lofe
it, though it (hall never come to pafs. ] For it is not the
Impofiibility but the non-futurity that God decreeth. Of this
Opinion are many of the Reformed Divines , called Cal-
vinifts.
8. The eighth Opinion is, That for a Juftified perfon In«
fant or Aged to lofe that eftate , is not only a thing that
never (hall come to pafs, but that it is impoflible for them to
iofe it : This is the Judgnaenr alfo of very many Reformed
Divines.
B 3 . , The
12 v- of the Saints
9. The ninth Opinion is, that becaufe it isimpoflible to fail
away from grace, therefore it is uniawfull for any Believer to
fear it, or, to pcrfwade other Belivers to fear it; or to pray
againit it, or to think that any fin can endanger it ; And though
a Beliver did fall into Adultery and murder with Davidy or
into Inceft and Drunkenness with Let, he ought not to fear
the lofs of his Juftification , nor to be humbled with fueh
confiderations, nor to rife from the fin with fuch a Motive.
This is the Judgment of the Antinomians commonly maintained
in their Writings.
10. Another Opinion is, that, Though fome degrees of
faving grace may be loft, which by increafe were fupre-
addfd tothefkft grace which we received ; yet no degree of the
firft habitual grace can be after loft by any finne.
1 1. Another Opinion is, That though the Ads of grace may
be finfully omitted, and fo grace may ad: weaklier than it did be-
fore, yet the internal rootorftock, whether you call it a ha-
bit or a power, or a new nature is never diminiftied, or loft in
any degree, cither which was at firft infufed, or is afterward
infufeid by way of Augmentation.
The two laft Opinions are only dropt in by fome few of
the Reformed Divines, who are over-bold in their determina-
tions : The laft is by moft dif-owned ; and the former by few of
ours medled with in their Writings ; but ufually paft over in
filence.
12 Another Opinion about Perfeverance is, That no (inne
of a Believer, fmall or great, doth fo much as contract on the
perfon a guile of death or any punifhment ; that is, an Ob-
ligation to punifhment: and that in Gods account we are nei-
ther finners, nor deferve damnation : for God feeth no fin in
his people: the guilt falls all on Chrift; and the punifhment
is
Perfeveraxce. l ,
is all born by him alone; and no fuch thing as true punifh-
rnent fuffered by any Believer: AnJ therefore that they mav
not confefs the guilt of any firine to be on themfelves, nor
pray for the pardon of ir, but only when th y mean by £ par*
don] the feelingof pardon, or affu rar.ee or kno-.vledg of ir,
or Tome new effecT of it, in renewed mercies. This alio is the
known Opinion of the Antinomians , and t lie rn< il extreme
on this hand that is worthy our prefect Obfervauon.
Having thus fhewed you the differing Opinions among
Chriftians about Perfeverance, Ifrnll next lay down fo much
of my own Judgment as I think needful! for the prefent pur*
pofe, in certain Proportions^ before I fpeak of the offence which
do oceafion it.
Prof. i. It is a grofs Error to think that every fin which they
call mortal or wecallg™//, doth excufs all Charity, or put a
man out of a ftate of Justification. There are indeed fins that
may be called mortal, eminently, wh«ch will prove a man out
of the ftate of Grace, though they cannot be faid to put him out
of ft,becaufe he was never in it. I mean the finne unto death,
orthedominion of finne, or anyone finne fo aggravated as
will prove that dominion, and fo is inconfiitanc with faving
grace. But it is not every ad of a grofs finne that makes or
proves a man to be unfuftified. 'David was an adopted Sonne,
an Heir of life, a Member of Chrift, even a living Member,
as foon as he had committed thofe heinous finnes: thotighhc
contracted fuch a guile , as anon we (hall defcribe , yet his
former guilt returned not on him ( as many Schoolmen them-
feives maintain ) nor was hecnt off from Chrift, nor his ftate
and Relation to him overthrown.
' GbjeB* esldam by one -ad did lofe his habitual ftate o f
grace, and Relation to God, becoming unholy and unjuftifled ;
therefore fo may we.
Anf. i. I deny the Antecedent; For it was not by one Ad,
but by many that Adam fo farre fell : 2. And I deny the con-
feqijence: Firft, Beeaufe sAdams finne was fuch, as no regene-
rate man doth commit ( for ought ever I hav e yet heard proved.)
Secondly, Atleaft, the difference of the Laws that he and wc
were :
14 Of the Saints
were under , would make this difference. For according to
the Law that Adam was under, onefinne, yea any onefinne,
did make him lyabje to dea;h, and confequently to be for-
faken by the grace or Spirit of God, and to be under the
curfc : But ic is not fo with a Believer according to the gentler
Law of grace: The caufe therefore of the difference is prin-
cipally extrinfick in God and Chrift and ;tbe Covenant of
Grace: Whether there were any Internal, in the nature of
the grace that Ad nm had, and that we have, I {hall not now
enquire.
Prop. 2. The Opinion of thofe Ancients, and of the Jefu-
ites, Arminians and Lutherans, who deny an abfolnte perfo-
nal Election of men to faith and Perfeverance, and fo maintain
indefinitely a toraland final falling from a ftate of juftificarion,
without excepting fuch Elect themfelves , is an Eerror of
dangerous confequence, againft the grace and fidelity of God,
if not againft his wifdom and hts power, and againft the
peace of the Saints : and therefore is to be carefully avoided
and refilled, by thofe that would not wound their faith: as
Augufthe, and h'\% followers, and fmce them the" Dominicans
and Reformed Divines have volurninoufly evinced.
Yet note, that the Jefuites themfelves may confefs that the
EUct (hall none of them finally fall away, but {hall all Perfe-
vere. But that is , becaufe they hold that Election is upon
the forelight of perfeverance, and fcf that thefe Proportions
are inconfiftent as to their trurh Q This man is Elected ~\ and
QThis man (hall not Perfeverc] Buttheydonot makeElecti-
on, or differencing grace, the Caufe of Faith and Perfeve-
rance.
Pnp. 3. The third Opinion hath three Parts: Of which, I
take one to be true, and the other two to be faife. That
which is true is, That the confirmed in grace, (hall certainly
Perfevcre. The Parts that I take tobefalfe, are, Firft, Thaj:
fome of the truly juftified,and fan&ified are not Elect to falvation
( which is common to them with Auguftine, ) Secondly, That
Perfeverance
Perfeverante. i$
Perfeverance is no fruic of Election, buc only of mans good
ufe of bis grace, and of Gods remunerative Jufticcand Mercy «
For they think that there is no Election of Individuals, but
upon fuppofuion of forefeen faith and repentance: fo that
this Opinion differeth not from the fecond, fave only in that
it addeth a ftate of confirmation , which none (hall lofc :
and fo maketh fomc in this life to be certainly paft the
danger of falling away : Of which more under the fifth
Opinion.
Prop. 4 The fourth Opinion, vfe. of AhJUh, with Profrer,
F*/gf*f*/*jandthereltof his followers that refined the Pelagi-
ans, and of the pominicans, and Mufculm^z. who maintain
perfonal abfolute Election, and free grace, againft the conceit
of mans merits,and the certain Perfeverance of all the Eled ; and
yet maintain that many of the Ftdfciti or non-eled are truly
fan&ified, and juftified, and fall away from it and perifti, doth
feem to me to be unfound, and contrary to many Texts of
ho'y Scripture,and therefore not to be received.
To produce that Evidence againft it, which is fo common
in mens hands in many Volumes written to this purpofe,
would here be worfe than needlcfs. And methinks A aft ins
Exposition is a forcing of the Text. He expoundeth i Joh 2.
19. They were not of m, #*. of us the Eled. And Rom. 8 30.
he expoundeth by prefixing to each linke the foregoing words,
viz. the called according to his purpofe: q.d. £ whom he cal-
led, vU. according to his purpofe, them he juftified; and
whom he jufl>fied, that is, thofewhom he fo calledand juftifi-
ed, them he glorified; q*d. thofe before mentioned whom he
julhfied he glorified ; or thofe whom he predeftinated, cal*
led and julhfied ( conjunddy ) them he glorified. ] As if
the Text did not comprehend all the Juftified, nor fpeak of
the Juftified as fuch, but did only extoll Gods Love to the
Eieft, and confequently fpeak of them as Eled, and fo of
the Elect only, connexing every former Proportion in the
chain with the later as neceffrry to make up its fen fe : as if the
meaning were no more but this: \_ fo great is the everlaihng
Love of God to his chofen,that he fore-knew them, and predefti-
C nated
1 6 Of the Saints
nated them to be conformed to bis Son ; and having predefti-
nated them all, he effe&uaily calieth them , and having rai-
led them he jnfiifietb them, and having juftificd them he <*'o-
ririeth them : 2 and fo he would not have all others exclu-
ded from calling and jufrifying, but only from predeftination
and glory. But I fee not a fufficient warrant in the Text
or iuch a limiting Expcfmon : It fecms rather to me that
"whom he called] is as much as [[all whom he called] and
* whom he juftified ] as much as £ all whom he jufttfied ]
And to me it feems unlikely, that ever fuch a love of God can
change, by which he embraceth any man as a Sonne; For if
Sonnes, than Hcircs, &c. That love which made as Sonsv and
taketh complacency urns as Scns,wi!l furely continneus in a flare
of Son*fhip, and give us the Inheritance. How elfe can the
little Flock be railed from their fears , becaufe of the good
pleafure of the Father to give them the Kingdom 1 For,
alas, nothing more certain than that we fhculd lofe our grace,
and fo lofe the Kingdom, if the Father had no other good
pleafure towards us, but only to give us the Kingdom if we
Perfevere , and not alfo to give us perfeverar.ee that we may
have the Kingdom. I know that Anguftine diftinguifhech of
Sonnes 5 and ilme he faith may be called Sonnes becaufe they
are Regenerate, and juftirled,andinfuch a (late as they fhou'd
have been faved if they had died in; who yet are not Sonnes
by predeftination, but God fore-feeing their falling off, m-
tendeth them not the Inheritance* But where he can find this
diftindion of Sonnes in Scrip: ure, I know not: though another
diftin&ion of Sonnes I confefs may be found.
Prop. f. Though J pre&me to diffent in this point from
Auguftwe and the common Judgment of the Teachers of that
and many former and later Ages ; yet do I find my felf obli-
ged by the Reverence of fuch contradicting Authority, and
forced alfo by the confeioufnefs of my ignorance, to fufped
my own underftanding, and to diffent with modeity, both
honouring the contrary- minded, and being willing to receive
any further evidence, and to know the truth if it be on their
fide. And fo I muft needs fay, that I fee not neer fuch clear
evidence againft this Opinion , as I do againft the former,
much lefs as I do for the Fundamental Articles of the Faith:
and
Perfeverance. 17
Suhi^lW'noci^ at that certainty in the Do.
cVine of the Perfeverance ot all the Julhfied, as I am for the
Doctrine of the Perfeverancc of all the Elect; much lefs as I
am about the death and refurrcftion of Cbrift, the Life Ever-
lafting, and fuch other verities.
I know thac there is very great variety of evidence of the
feveral Truths revealed in the Scriptures, one Text being more
or lefs plain than another. Though we know tbac ail that God
faith is equally true, yet we have not an equail evidence of
every Truth , that it is indeed the Word of God, And
therefore our reception of tfaefc feveral Points rauft needs be
as unequal! as th? evidence is, upon which wedo receive them.
I dare not fay that I have attained a certainty in underftand-
ing this Point and all the Texts of Scripture that concern it,
better than A«gufti*e , and the common Judgment of the
Church for fomany Ages: And therefore I dare not fay that
I have attained to a artuntj, that all the juftificd (hall per-
fevere. I dare and I do venture my foul and everlafting hopei
upon the truth of the Fundamentals; fo that I dare, I muft
fay • r If thefc be not true, I will forfeit my hopes ; I expe& no
falvation 1 But I dare not, I do not venture my falvation upon
this Opinion • nor dare I fay, £ Let me have no falvation if
any of the Juftified fall from their Juftifkation. ~] And there-
fore if I were put to it in arguing to deny either this or an
e videnter truth, I would fooner reduce this to the more evident,
than the more evident to this.
And that it is not fo evident as many others, or as that a com-
mon agreement in it by the godly can be expeded, is apparent
enough. 1. From the difficulties that occurre,which the Scrip-
turesandthediffenteisreafonings may eafily acquaint us with.
2. And from their anfwers to our Arguments 3 And from
the number and quality of the DifTentcis. Firit, Sure that
can be no very eafie point which all or almoft all the Church, for
fo many Ages erred in. Secondly, And which not only the
moft of the Chriftians of the world, but alfo fo ma-
ny Nations of ProteiUnts themfelves do err in to this day.
Thirdly, And which the choi'. eft men for Learning and dii gence,
and thofe that were the Leaders in defending the grace of God,
tsvfuftin and abundance of Proliant Divines [ could nev»ec
C z attavc*
1 8 of the Saints
attain the underftanding of, but refitted them as errors.
Fourthly, Yea when they were and are as holy as we; and fo
as like to have Divine Illumination. All this being in the cafe,
it feemeth to be I igh felf conceited arrogancy, forfuch a one
aslroprofcfc fcch a point to be To evident and taiie, and to
imagine that all the moft holy and judicioas Writers for fo many
Ages, and fo many at this day, arc fo farrc below mc in
the underftanding of the Scriptures, and that even in points
which they lad fo much occafion tofcarch into, and fo many
and great advantages to under ft and. I do not, I dare not prc-
fume of this.
Prop. 6. Hence it is moft apparent, that this difference about
the Pcrfcverance of all the Juftified, is not of fo great moment,
as to encourage or warrant us to withdraw our affection or
communion from thofc that differ from us herein ; as if they
were Hereticks, or no Members of the Church , or could
not be faved, becaufe they erre herein. For confirmation of
which confider, I. By the contrary conclufion we fhould be
cxceflivcly Vnchtrittble , in condemning to Hell fire, for
ought we can find , all \ or 'next all , the Church of Chrift
for i30oor 1400 years atleaft. 2. And we fhould be very
proud in exalting our fclves fo high above our Brethren,
and the Churches of Chrift. 3. And it were high prefumption
and arrogancy to ftep into Gods feat and pafs fo bold a cen-
fure. 4. And it were great Impiety to make Chrift hereby to
have no vifiblc Church on earth ( nor for ought we can prove,
many pcrfons ) for fo many hundred years : Hereby we fhould
gofarre toward the giving up our Caufe to the Infidels. For,
no Church, no Head of the Church. 5. Hereby we fhould
cenfure the form of Belief or Profeffion of all thefe Churches as
inefficient. For the Doctrine of Perfeverance now in que ft ion,
was never ( that is proved } in any of their Creeds. Sixthly,
Hereby we fhould foment Divifions in and between the Churches
and make the healing of our Divifions feem defperate. For if
we conclude all the Lutherans and Arminians ( who yet go
further than Aufiin in denying Perfeverance ) to be uncapable
of falvation or of our communion, what room is left for any
motions of Peace? 7. And alfo hereby we (hould very much
encourage the Papifts ; if we make our firft Proteftants, Luthtr%
M$Unch-
Pcrjcverance. 19
MeUnchton and the reft that fubferibed the Auguftane confefiion,
to be Hereticks and perfons whofe communion was to be avoided.
8. AndLaftly, Wefhouldbe guilty of fo notorious fchifm, as
few fober men in the world have been guilty of; I mean in our
principles ; while we plainly imply that if we had lived in thofc
former Ages that were of a contrary mind to us in this, wc
would have avoided the communion of them all. I do but
name thefe things briefly, becaufel fuppofe that they will find
few diflenters. I hope few among us are guilty of fuch condu .
(ionsaslgainfay.
*Prop. 7. Hence alfo it is very clear, that the denyal of the
Dodrineof the Perfcverancc of all the fanctificd, doth not ne-
ceflarily deftroy all Chriftian confolation. It doth indeed tend
to the diminifhing of it, as to all that have a certainty of their
Jumfication, while it denyech them the certainty of
Perfcverancc ; and while it dcflyeth to all men a certainty of
falvation by ordinary meancs. But it doth not wholly deftroy
the comforts of the Saints : Nay, it is plain from hence, that
a life of much Chriftian comfort may be had, without aflk-
rance of falvation. Which I prove, 1. Adam might live com-
fortably without affurance of Perfeverance or falvation : (thats
paft difpute : for Adam had no fuch affurance in his innocen-
cy : ) therefore a Chriftian may live comfortably whithout af-
furance of Perfeverance or Salvation. There is no dif- parity
between Adtms condition and others in other refpeds that
will weaken the confequence, as long as the cafe is the fame in
the point in queftion.
Obj. Being finlefs, he had nothing to faddenhim, as we have.
Anf. True : therefore the uncertainty of Perfeverance and
of falvation was nothing or not enough to fadden him, or at
leaft, to deprive him of a life of peace. If neceffary to our peace,
why not to his ?
2. It were unreafonable and uncharitable to think that none
of the Ancient Churches that differed from us in this, had
Chriftian peace ; *hat none of the Lutherane Protcftants, or
Arminians now have peace ; that fuch holy men as %Anfiin and
Luther and multitudes more were deprived of this peace, who
have manifefted fo great confidence and joy both in their
lives and Writings. When we read fo many of the Ancients
C 1 flfid.
20
Of the Saints
and of the Lutherans profeffing their Peace and joy in be-
lieving, we cannot pretend that we knew their hearts better
than they knew themfelves ; feeing we never knew the men :
nor have we any certain or probable evidence to prove that they
wrote falfly of themfelves.
3. If we could not have joy and Peace in believing, except
wc receive it from the certainty of our own Perfcverance,then
it would follow that exceeding few even of them that hold the
Do&rineof the Perfeveianceof all the Jullified, have joy and
peace in believing. For that Do&rine of Perfcverance can give
aflurance of their own Perfeverancs to none but thofe that are
certain of their fincerity and Juttification. If a man be un*
certain whether he be fanftifkd truly himfelf, he muQ needs
be uncertain whether he (hall perfevere in that grace which he
knoweth not that he hath ; yea and in common grace it felf.
But too fad experience tellech us that there be but few,exceeding
few of the godly among us that are certain of their fincerity,
Justification, or faivation : I have defired (everal Minders that
converfe much with experienced Chrifthns, and hear them
open the (late of their IojI?, to tell me how they find them in
this point of afTurance ? And divers of them of largeft ac-
quaintance tell me that they meet not with one that hath it;
but that they all profefs fome doubting and uncertainty, and
none that they ask will fay, lamfure. Others tell me that
they meet with none that will fay they are certain, except
fome paitionate perfons, efpecially women that are melancholy,
who are carried on 6y pafiionate feelings ; and they will
fometime fay they are certain of this S/inchfication, Justifica-
tion, . and Salvation ; but it is but in a fie which is quickly gone,
and then they are ufually in greater doubting and trouble
than any others. Iconfcfs my own obfervacionis the fame or
neer it. Araongft many hundreds of Profeflors, I. meet not
with one that will fayfthey are certain of their iincerity and
faivation, except four Corts ; Firft, Such women or melancho-
ly people afore-mentioned, who can give no great folid reafon
for it, and quickly lofe it, and arepaiiionatem thei^ conv.erfa-
tion. Secondly, Some perfons thar are fallen into new Opinions
and focieties, difowningour ProfeiJion and our Churches • who
prefently ate rapt up with a feeming certainty that they are
truly
Perfeverance. ^i
truly holy and juftifkd; when both their doftrines and lives do
caufe their fobereft acquaintance to fear that they are either
proud hypocrites, or deluded Chriftians, worfe than before.
Thirdly, Some few very earncft Difputers for Aflurance, that
will fay they arc fure of their own falvation, in an eager main-
raur'ng of their Arguments. Fourthly, Some very few judicious
holy men, who fay they have no Arid: certainty ,nor are free
from all doubting ; but yet they have fo confident a perfwafion as
may be called a mora! certainty, andfreeth them from trouble-
forae fears of damnation. And thefe laft ( though exceeding
few) are the higheft that ever I met with, whom I have caufe
to believe, as being judicious credible fober perfons. and giving
probable evidence in their lives of what they faid. I never
knew the man that attained any more than fuch a ftrong perfwa-
.<Ion,mixed with fomc doublings and fears, yet fofar overcoming
them as to live a peaceable joy full life.
No;v if A (Turance of fincerity and Juftification be fo rare
( and im per fed in the beft) then it nu> ft needs follow that cer-
tainty of their own Perfeverance muft be as rare. And all thefe
Perfons that are^uncertain of their Perfeverance, can fetch no
comfort from that certainty which they have not.
But yet we cannot conclude that ail thefe perfons are void of
Chriftian Peace and Joy : For, firft we fee by experience that
hundreds of thefe Chriftians that dare not fay they are fure of
their Juftification or falvation , do yet cxprefs much Peace and
Joy. Secondly, And the Holy Ghoft tellethus that the King-
dom of God confifteth in Peace and Joy in the Holy Ghoft •
and therefore we may not fo farre exclude the moft of the Saints
out of the Kingdom of God.
4. Moreover, the nature of the thing may convince us that
a man may live a comfortable life through believing, though
he attain not a proper certainty of perfeverance or falvation.
For a high degree of probability, and a ftrong perfwafion
thereupon, may bear down the trouble of moft of our doubts
and fears. And though it may be objected, that Hell is fuch a
mifery, and the lofs of Heaven fo great a lofs, that a man hath
no ground of folid grace that is uncertain toefcapeit, efpeci-
ally confldering how little truft is to be put in the flippery will
of man: yet (for anfwer to this ) let it be eonfidered Firft,
That
22 of the Saints
That Heaven is fo great a good, that the lead true belief and
hope of it, may afford abundance of comfort ; and Hell is fo
great an evil, that the leaft true hope of efcaping it, may be
very comfortable. Secondly, Yctfuch uncertainty indeed to
a Saint in Heaven would be more troublefome, becaufe it rs a
condition vvorfe than he is in already : But fuch hopes, though
with uncertainty to the damned in Heil would be unfpeakably
comfortable; and fo (hould they be to us on earth; becaufe
wc were before in a ftate of death, condemned by the Law,
and under the curfe, and had been a&ually damned, if death had
cut us off. Thirdly, That the goodnefs of Gods nature, his
common mercy to mankind, the fulnefs and freenefs of grace
in Chnft, the experiences of Gods Love both in common and
fpecial mercies, with abundance of comfortable paflagesin the
Scripture, ail thefemaydo much to the fupport and comfort
of the foul , againft the fear of Apoftacy, though there had been
no abfolute promife of the perfeverance of all die Jufti-
fied.
5. I argue <* />*ri : Firft, There isnoSonneofthewifeft and
moft conftant Father that is certain he fhall^pcrfevere in the
favour of his Parents, and that he (hall not fall into their very
hatred, and be dif- inherited by them : And yet it doth not fol-
low that therefore all Children fhouLd uncomfortably vex
thcmfelves with fears, left their Parents (hould hate them or
dif- inherit them: yea, or that no Son may take comfort in the
confideration of his Fathers love.
Secondly, There is no Wife that hath the beft and moft loving
Husband, that is certain, he will not hate her and caft her off:
And yet when (he fees, no probability of it, but much to the
contrary, (he need not be difquieted by the fears of it ; nor
forbear the peace and comfort of her condition.
Thirdly, There is no man of greateft holincfs certain that he
(hall not fall into fome odious fcandalous finne ; For though
there be promifes of our perfeverance in a ftate of grace, yet
in the judgment of all, there is no promife to the beft of us all,
that we (hall not fall into any fuch hainous particular finne.
No man is certain but he may be drunk as Noah was , or in-
ceftuous as Lot was, or commit adultery and murder as D.*vid
did, or deny Chrift as Ptttr did. And if you were fure you
(hould
Perft
everance. 2?
(houldfaJI thus, and wound your conscience, and dishonour
the Lord and your holy Profefiion, would it not even break
your hearts ? But what ? Muft all Chriftians live in doubts and
fears of fuch a thing ? Or may not they live in peace and com-
fort upon the ftrong probabilities they have of efcaping thefe,
though they have no certainty. Yea more ; you are not certain
but you may for fuch Capital crimes, be hanged at a Gallows,
and made a publique exsmple to the world : And yet I hope we
may live comfortably for all that, and need not trouble our felves
with fuch fears fave only by neceffary caution to prevent the
evil. The fame grounds therefore which may give you com-
fort againft ehe fears of fuch fcandalousfinnes, may give them
comfort concerning their Salvation, who either believe not the
Do&rine of the perfeverancc of all Saints, or are not certain of
their own San&ifkation.
"Prop. 8. It is fit and needfull that as we maintafn the truth of
the aforefaid Dodrine or perfeverance : fo we fhould withall
make known that it is not to be numbred with the mod neceffary
or moft evident certain truths , which our falvation, or all
our peace, or the Churches Communion doth reft upon: and
accordingly that we put it not into our Creed, or Confeflions
of Faith, which are purpofed to exprefs the Fundamentals
only, or only thofe Points which we expect all fhould fub-
fcribe to, with whom we will hold communion. As we main-
tain it to be a truth : fo we muft fhew ( as is done in the afore-
faid Proportions) winch rank of truths it belongeth to. For
it is a very hurtfull and dangerous thing to the Church, to
affirm the left evident controvertible truths to be more evi-
dent and paft doubt, and to affirm thofe to be of neceflity
to our Salvation, Communion, or Comfort, which are not fo.
This is the wrack hat hath torn both the Church and the Confer-
ences of men.
Upon this occailon I may fitly give you an account of therea*
fon of a pafTage in the Catech.fm agreed on by the Worctfier-
fbire Minifters, which I underftand fome Reverend, godly Di-
vines, have taken exceptions at.
In the Seventh Article of that Catechifm it is faid that [_ the
Holy Ghoft doth by the Word enlighten mens underftand-
ings, and foftcrr and open their hearts, and turn them from
D the
2a of the Sdints
the power of Satan unto God by faich in Chrift: that being
joyned to Chrift the Head and into one Church which is his
Body, and freely juftified and made the Sonnes of God, they
may be a fanftificd peculiar people to him, and may
overcome the n\(h, the world, and the devil, and being zea-
lous of good work?, may ftrve God in holinefsand righteouf-
r.efs, and may live in thefpeaal love and communion of the
Saints, and in hope of Chrifts coming and of everlafting life.]
Here they are offended ac tie word [_ may : ~] becaufe we fay
nor, ihey fia/i or iritido thefc things, but only [that thej[maj^\
which they fay importeth but a Dtttj and a Pojfibilitj, but not
the certainty of the event. To this J anfwcr : i. Our
Queftionwas about the fir ft Participation of Chrift and life;
and our perfeverance is not any part of that, and therefore
we were not obliged to determine thatcontrovcrfie inanfwer
to that qucftior,. 2. The nrft [_ maj ] prefixed to our fancti-
fication doth cleat ly fpeak of the certainty of the event; for
it is itnpcflible the fore-exprefled work (hould be done and yet
men be unfan&ified, 3 Whereas thefe Brethren object this in
their uncharitable fufpic'on, that we did it to intimate the A-
poftacy of the fan&ified, I muft tell them that I am confi-
dent there is not one of the fubfcribers ( to the fi ft impreflicn,
and I think not to the laft neither ) that doth queftion the Do-
ctrine of perfeverance; and that our own meaning is, that the
Holy Ghoft doth convert us, that we may be a holy people and
overcome, &c. that is, that he intendeth this as the eve nr, and
ufeth the former as a meanes to the later ; and tha? God is never
fruftrate of his intention, and confequentiy in our fence the Do-
ctrine of perfeverance is here expreffeJ. 4. But I muft adde,
(as the principal part of my anfwerj that we purpofeiy put
it in larger termes that all that fublcribed might not be necefli-
tated to underftand it as we did ; and we purpofeiy avoided
the determining of the controveriie about perfeverance, in the
place. We had before drawn up our ( prefixed ) Confeilion
of faith,which was to be a teft of our peoples capacity of Church-
Communion in the point of knowlcdgandfoundnefs in the taith
commonly called Orthodoxnes : ) and fo we were to difown all
thofe that owned not all that was here contained : And when we
compofedourCatecbifm, it being in part to the farae end, and
partly
Perfeverance. 2y
partly to be fo brief that all might learn it, we agreed co make
up the firft Eight Articles of the Caccchifm from rhe fore- going
Confeffion: fo that we were to put nothing in it but the Fun-
damentals of Salvation or of Communion ; or nothing but
what we thought we muft exad a confeffion of from all that
we would hold Communion with. Now I confefs it is far from
my Opinion that a man cannot be faved that denyeth the per-
feverancc of all the fandified, or that we muft rejed all from
our Commnnion that are of that mind: And I fhould rather have
abhorred than fubfcribed a confeifllon, that had contained any
fuch thing, or that had put in the point of perfeverance to
the ends and on the tcrmcs as our confeffion was fubfcribed.
And this is the true reafon of our termes in that Seventh Ar-
ticle ; And a hundred other controverfall men , may as well
find fault with us, for leaving out of our Confeffion or Cate-
chifm the points which they maintain, as thcfe Brethren may
find fault with us in this. For we have kft out many hundred
conxroverfies, whereof very many are as weighty as this. And
I dcfpair of plcafing all Difputers.
Prop. 9. We cannot deny but that the Dodrine of the cer-
tain perfeverance of all the fandified , may Accidentally oc-
cafion much more trouble thanConfolation, to many doubting
fouls that are finccre.
I muft confefs I, have hid co do with fome my felf, that
have pleaded this Objedion fo importunately that a wifer nun
than I might have found work enough tofatisfie them. They
fay, that \_if they could have any affurance that they are tru-
ly fanttified,' the D .Urine of certain Perfeverance of all fitch
would be comfortable to them; but ';,- a>c brought now into
fuch doubts cf it, that thy fear they fhall never attain to
fuch affun-irtce , being rather induced to conclude themfelvet
certainly unfanclifed : For ( fay they ) we never reached f§
high as fome that we have known that have fallen away : We
have known divers that have been judicious and ajfeclionate,
and con jf ant aM lively in duty , and of v try upright carefuli
lives , and fo great contemners of the world that they w&uld not
have omitted an of port unity for their fouls , for worldly gain,
yea, they were perfecuted and fuffered very much for godlimfs
in evil times , and in the fharpejl tryals never fhrunk^ when
D 2 other*
26 of the Saints
ethers did, and laid out themfelves almoft altogether in doing
good; their Prayers and Conference Were very holy and heaven-
ly and affectionate, and thiir lives agreeable, fo that thej were
incomparably beyond me in all thefe Qualifications , and jet
feme of them now do deny the God-head of Chrift and the Holy
Ghofi ; feme deny the Scripture, and that there is any Church
or Miniftry ; feme are turned 4£uak£rs, and feme Licentious,
if not Infidtls ; and therefore certainly have now no faving grace.
Now before we can ever be fure that we are juftified, we muft
be fure that we go further than any of thefe did, or any other
that ever fill away : whereas we find our J elves far Jhort of
many of them. And <we are in a manner certain that fome of
them did not difjcmble : both by our obfervati&n of their wholt
courfe, being intimately acquainted with them, and by the plain-
nefs and-opennefs of fome of their hearts, which they manifeft
even to this day in the way that they are in, being unapt for dif-
fimulation. ~\ I have found it no cafie matter to quiet the
minds of fome that were troubled with this doubt. If we teli
them, that thefe men were grofs diflemblers, they will not
believe it, ns>r can I tell them fo of all as being confi-
dent of the contrary by my acquaintance with fome. It we
tell them that at the higheft they camefhort of fincerity,they
anfwer that they have much more reafon then, to fufped
t&at they are fhort of it themfelves : and that among an hun-
dred ProfefTors of Religion , there is not ordinarily two that
feem to go further than thefe men did feem to go : and there-
fore who tan have afTurance? If we tell them, that yet God
faw the unfoundnefs of their hearts ; they anfwer, (o he may
fee the unfoundnefs of- mine ; For thefe men did more in feJf-
examination, Prayer, and other meanes to know their hearts
thjuw ever I did, and had greater knowledg and helps to di-
fcern them. Some Learned Divines do anfwer this Objection
thus : That it's true, thefe difficulties and temptations do ftand
in our waies, but they are no greater then many other temp-
tations which we muft encounter, and that We Members of
Chrift ha? e that Spirit, that Teaching, and Anointing with-
in them, which will fufficiently relieve them agatnft all fuch
temptations, and do more to comfort them than all the
evidences of their uprightnefs can do, yea, when we do not fee
our
Perfeverance. 27
our uprightnefs, nor that we go beyond the perfons that have
apoftatized, in our Qualifications. To this I have known this
anfwer returned ; 1 . That they know not of any witnefs of the
Spirit toaflure us of our juftitication, but thefe three; Firft,
The Witnefs contained in the Scripture, proving the truth of
the Promife : Secondly, The Witnefs of Evidence, contained
in * he fandifying Works of the Spirit on the Soul. Thirdly,
And the effective Witnefs of actual illumination and exciting
grace, caufing us to fee our Evidences within, and the truth of
the Promife without, and to believe the later, and conclude our
>uftification from both laid together, and to be thankfully and
joyfully affeded herewith. And many holy Learned Divines
and of great experience, profefs they have no more, nor
know of any more. 2. But if any other immediate" revela-
tion and Teftimony of the Spirit without evidence be the thing
that muft fatisfie, comfort, and eftabliln us, thofe that have
fuch a Teftimony or Revelation may be comforted by it, but
for our parts we muft fay that we know not what it is, and never
had any fuch, and know not how to obtain it $ and therefore
muft rather conclude the more confidently that we are unfandU
fled, becaufe we have none of that Witnefs. And though we
have had fome fweet delights in Prayer, Meditations and other
duties, and fome ftrong perfwafions of the Love of God to
us, yet we know not whether there were from the Spirit,
or whether fuch delights were not fome common work; and
thofe that fell off did feem to us-to have more of them, than we
could reach.
For my part, the anfwer that I ufuslly make to this Objection
is this. [ Thougtvthe falls of others muft warn you to take ,
heed, and wirh a godly jealoufic to fearch your hearD more
exactly, and to watch over it more diligently, yet God never
made the hearts or lives of other men, the Standard for you
to try your own by : Nor areyou,to trouble your Souls by
the doubtfull conjectures which you fetch from the
former Qualifications of others. God never opened you a
window into their hearts : There might be abundance lefs good
and more evil there than ever you fufpeded in them ? The
heart of man is deceitfull above all things: who (befides God
andhimfelf) ctnknotoitl And will you run out of the
D 3 K&te
2K of the Saints
light into the dark for help to fearch after your fincerity and
Jultification ? Why you know that God hath told you ex-
prefsly in his Word, that 6* that repenteth and beiieveth Jba/lte
faved, and that loving him, and loving one another, and e-
itecming Chrift and eternal life above this world, are thefure
markes of ChrHte Difciples. If you find thefc in your own
fouls, what need have you to doubt of them becaufe thato-
thers have been deceived? God hath made you more capable
of knowing your own hearts than others ; and accordingly
hath made it your duty to fearch your own and not theirs :
You may know certainly what is in your felves ; but you can
but uncertainly conjedureat what is in them. And is it fit in
your inquiry to try a certain thing by an uncertain ? Your
own hearts which you know or may know, by other mens
which you know not, nor cannot know? This is not the way
that God hath appointed you for the tryal of your ftate :
and therefore no wonder if it puzzle and perplex
you. ]
Some anfwer the forefaid Objedion by telling them that as
in actual finne (like Davids or Solomons) the habit of grace
was alive under contrary adings : fointhe forefaid actual Er-
rors, the habit of found faith may pofiibly be alive in many
that feem to be fallen quite away. Though I do make ufe of
this anfwer in fome cafes where there is hope of fuch habits
remaining, yet I am afraid of ufing it in mod of the fore-
mentioned cafes. I daFc not fay that a man that Jongdelibe»
rateiy and induftrioufly cryeth down the God-head of Chrift
and the Holy Ghoft\and that denyeth the Scripture and Immor-
tality of the Soul, &c% can be at that rime in a (late of Sal-
vation; The comfort is farre fetcht that is given men on
fuch terms ; and how we can make it good to them, I know
not.
Prop. io. Moreover, we cannot deny but that carnal fecuri-
ty, not only in hypocrites, but in the godly thcmfelves, may
pofiibly and too frequently take advantage for increafe, from
the Dodrine of perfeverance.
For the remnants of corruption in uswiJl difpofeustomake
an ill ufe of this and many another truth. Hence we are too
ready to argue thus; That which isimpoffibk (or certainly
not
Perfeverance.
2y
not future ) need nor, and ought not, an i if known to be &cb
cannot be the objed of rational fear, and care to efcape it.'
But the damnation and the Apoitacy of any of the fandified, is
impoflible, or not future and known fo to be : therefore it need
not, and mult not be the object of their fear, and care to efcaoe
it.
So on the other fide from the necefluy of this fear, the
Diifenters argue againlt the certainty of perfeverance. That
which is known impoflible, or not future, cannot be the ob-
ject of rational fear: But the Apoftacy and damnation of them
that are now Believers, mult be the objed of rational f?ar :
therefore it is not impoflible, &c.
They confefs,that yet there may confift with the impoflibility of
A poftacy, Firft, An irrational forced fear, which is not a moral
aft; fuchasa man would have if he were never fo fair on the
pimcleof a Steeple, or the top of a fteep Rock; Were he molt
certain toliave no hurt, yet it would affright him to look down :
Secondly, A reverence of Gods Judgments as they (lull be u>
fiicTed upon others: Thirdly, A ufe of means from the fole
force of Love, and Faith, to avoid an evil, which yet we have
not the leaft fear of, as knowing it to be impoilible. But the
fear and care in the Argument, they fay cannot confift with
this impoflibility. For, Ay they, Ic is impoflible the Ad:
(hould be without its proper €>bj;d\ But a perfonall poffible
evil, called, a danger, is the proper objed: of that perfonal
fear ; for ic is a fear of fuch an evil : therefore, &c-. The Mi-
nor, and fo the neceffity of this fear they prove from many
Texts of Scripture: LuJ^i2t$* Tear him that u able to drftroj
both foul and b&dj in hell fire. Heb.4 I. Ltt us therefore fear
lefi a Promtfe being lejt Hi of entering into refi^ any of n* jhould
ftem toccmejhortofit. I Cor.9 .2.7. I tame c l^ep under my bo-
dyx and bring it into fubjetlien, lefi when J have preached
to ethers 1 mj /elf fhould be a cafiawaj* With many the
like.
To thefe Objedions, there are divers forts of anfwers
made according to the various principles of the Anfwerers;
fome deny the Major, and fay that a known impofiible evil
may be the objed of rational fear. To this it is replied, that
this is a denying of natural Principles, and the common expe-
rience V
?o r.f the Saints
rience of mankind; it being agreed on by Philofophers, and
felt by all men, that we fear nothing but an evil apprehended
as pofiible. The Anfwerers fay further, that it's true, that
if it were-impofiible in the nature of the thing, we could not
fear it: but that which is only impoilible by accident or from
an extrinfick caufe, fuch as ts the Decree, or Will of God,
and his Promifes may be the object of rational fear ; becaufe
God hath not (imply decreed our perfeverance, but hath de-
creed that by the means of this rational fear we (hall perfevere,
and accordingly commandeth us to fear as the means of our
certain perfeverance; To this it is further replied, Firft, That
it ftill denyeth a mod undoubted principle, even the definition
of fear, and alfo the common experience of men. For whence
• ever the impofiibility be, extrinfick or intrinfick , reafon tells
me there is no caufe of fear ; and all the fear that arifeth about
an evil that is known to be impofiible is againft reafon, or
without [it. An averfion or difplacency there may be, but
no proper fear of that evil befalling us. And therefore ("fay
they) you feign God to decree contradictions, and to com-
mand them. For to decree to give men perfeverance by the
means of a fear of Apoftacy,istomakethecvil impofiible, and
fo to be no objed of fear, and yet to decree that we jfhall
fear it : And to command a man to fear a known impofiible
evil, is as if he fliould command us to love a known evil as
fuch. The earth could not ftand an hour if God upheld it
not : therefore the ruine or annihilation of it to morrow is in it
felf pofiible: But yet as long as God hath told us that it (hall
continue till the refurrection, and we fee that it never failed
any one yet, but hath endured through all Ages, reafon tcach-
eth us not to fear the diflblution of this world till the day of
Judgment. An impofiibility of event from fome one caufe,
doth properly denominate the thing impofiible though in re-
gard of an hundred other things it were not impofiible.
Some therefore take another courfe, and fay that the Major
of the Diflenters Argument is true, but the Minor is falfe, viz.
that we ought to fear our not- perfevereing, or our damnation.
But the Texts arefb many and plain that require us to fear
coming (hort of reft, the killing of the foul, &c. and confe-
quently our not perfevering , that this Anfwer is not fatif-
faftory.
Perfez eranet 3 1
fadory ; but indeed dangerous, yccid ng the Minor to the' pre-
furaptuousand icciue.
O hers therefore yeeld thecondufion that our Apoftacy and
damnation are not imp ilible, but only mnfutHra^ ( Oi which
more anon. ) Buc to tins it is replied that an evij ^ertaiflly
known to be not future, can no more be theobjVd of rational
fear, than that which isimpoilible. Ana therefore this haih the
fame anfwers as the former.
F >r my own pa-t, theanfwer that fatisficth me, is this : That
it's true chat a known imp fhb Iky or non- futurity of evil doth
evacuate rational fear : Bat then he that will be perfectly freed
from that fear, mult have a per fed knowledg of the impofii-
bi-lity or non- futurity But Chrift and his Apottles knew that
thofe whom they wrote to h d no fuch perfed knowledg:
Nay more, it is not ( at ieaft by any ordinary meanes ) to be
expeded in this life, that this knowledg ©f ou-- fincerity , Jufti-
ficationand perfeverance (hould be fo perfed as to have no
degree of doubting, habitual oradual, at that time or any 0-
ther. If no grace be per ed in this life, then the aflurance
of our fincerity, Juftifkation and Perfeverance are not perfed
in this life: But the Antecedent is true: therefore fo is the
confequent.
Ob). But was not Pauls aT srance perfed who had been in
the third Heavens ? Is it pofl&ble thai he (hould have any doubt
of his falvation? And yet he faith / tame my body , &c. left
when I have preached, &:. Anf, 1 . Thofe words d > not necef-
farily exprefs fear, buc the ufe of a meanes to avoid an evil
that vvirhout fuch means wGuid not be avoided. 2. 'Paul him*
felf was not yet perfed as he profeffeth, Phil. $.12. and knew
buc in part, 1 CV 139. and therefore might have ufe for fear.
Though he had, fpecial revelations of his falvation, yet his
Faith ad continued apprehenfions and improvement of thefe,
were yet 1m perfed. 3. If one man by revelation were per-
fedly certain, thac's nothing to the generality of the Saints.
Seeing therefore that we are all imperfed in our certainty of
our fincerity and Perfeverance, it's meet and requifite chat we
be called on to a rational working preventing fear, according
to the meafure of our uncertainty.
Ob). But thefe fears then are finfull, as being the fruits of fin-
E full
22, of the Saints
fell doubts or ignorance, and fo you make the Holy Ghoft
to command men to fin. %Anf% They are not finfull, in them
felves, but necefTary duties. It's true, that the uncertainty that
goes before them is a finne ; but the fears that follow
are a duty. Many things arc duties to finfuil man in order to
his recovery, that would have been no duties if we had no
finne: To believe for pardon, to repent, to pray for pardon,
to confefs fin y&c. would have been no duties, but on fup-
pofiiion of fine. But when we are once finners, thefe are
become fpecial duties to help us out of it. And fo is it of this
fear of failing away and of damnation. But when affurancc
and love arc perfed, and that is, when we are perfect in Hea-
ven, then I fhall yeekJ that fear of thefcis necdlcfs. In this
anfwer to tins great O j'edion , I reft.
Therefore, notwithftanding all the Ob jeftions that area gainit
it, and the ill ufe that will be made of it by many, and the ac-
cidental troubles that it may caft fome Believers into, yec ic
feems to me, that the Po&rineof perseverance is grounded on
the Scriptures, and therefore is to be maintained, not only as
extending to all the Elecl againfl the Lutherans and Arminians,
but alfo as extending to all the truly fanctified, againft Ah-
gnftfne and the Janfenians, and other Dominicans: though we
muft ranke it but among truths of its own order, and not lay
the Churches Peace or Communion upon it.
Prof. ii. Though it cannot afford them affurance of falva-
tion, yet may this perfwafion of the certain perfeverance of
all the fandifled, afford much comfort- to thofe that have no
certainty of their own fincerity or perfeverance.
If I have no perfwafion cither of my own fincerity , or per-
feverance, or yet of my perfeverance as certain if I were cer-
tainly fincere, then I fhould have two difficulties in the way of
my comfort j which is more than one alone, and therefore muft
put me further from comfort. But if I were -lire that all true
Believers (hall perfevere, if I had withall but a ftrong hope
or probability that I am a true Believer, I fhould freely re-
ceive the comfort of that probability, without the impediment
of further doubts concerning perfeverance. When other-
wife I fhould be thinking, What if I be juftified, yet how
can I tell but I may lofc it by back-fliding.? So that this
Doftrinc
Perfeverance. 33
Doctrine of perfeverance firmly retained, doth free me from
one of the doubts, though not from both.
T>rof. 1 2. As to the fifth Opinion before- mentioned ( which
makes either Election or Confirmation caufally to inferre perfe-
verance ) I have faid enough oh the third and fourth Opinion
( which contain this between them ) to (hew my thoughts of it.
Though it be nearer the truth than the reft ibre«menticncd, yet
J fee no ground to believe their fuppofition , that there is a
third fort of trueiy Juftified fan&ified Perfons that are neither
Ele&ed nor Confirmed , and therefore will fall away. As I
know of no fuch'degree of habitual grace in this life,whichwould
preferve men from apoltacy withoutGods continued tutelary ,prc«
itrving grace; fo I know of no fuch thing as true San&ification and
Juftificati^n, without thatGrace which is radicated in the fcul,and
lb maybe called a confirmed ftate; or without the Antecedent
and Concomitant Decree of Gods Ele&ion , which layeth a
certain ground of perfeverance. Sure I am that the ground
which received the feed upon a Rock and never gave it depth
of earth, did from the beginning differ from the good ground,
and fo did the thorny grounds : and they feem to me to inti-
mate, that the one fort were never hearty refolved Chriftians,
and the ether had never extirpated the love of the world, but
had taken up a profeflion in a fubordination to the world, and
the fle(h which had the dominion. So that if thefe pcrfons
had perfevered in that unfound eftate, they could not have been
faved : For Chrift hath affured us that he that Ioveth any
thing, even his own life better than him, and he that for-
faketh not all for him cannot be his Difciple, Lu\^ 14. 3 3.
And the houfe that falleth when the winds arife and the ftormes
aflault it was never built upon the Rock, but on the fands,
Mat.y.26 So that I think that which fomePapifts call a ftate
of Confirmation is the ftate of every true Chriftian, and that
which they call unconfirmed grace , is but feme preparatory
grace, that is yet fhort of a ftate of Juft»fication ; and that
which others of them (andmoft ) call a ftate of Confirmation,
which is fuppofed to be a ftate of impeccability, is not to be
attained in this life ; Though I muft confefs they very much
E 2, mollifie
34 of the Saints
mollifie the matter in their Definitions of finne and of perfe&i-
on, while they make h;m impeccable or pertcft from finne,
thar is i\ able or ly to venial finnes • and nme fome fuch venial
finnes, that I Know many tender-confcienc't men, that would
be loth to hold communion with inch venial Tinners, and
loth to keep a fervant n ti eir houtes that were guilty of
frch. To make finne no fi.-ne, and then to fay we are per-
ft&, and have no finne, is a near way to perfection ; but they
that go further about, will fooner come thither.
This is my prefent Judgment of their Dccirine of Confirm-
ing Grace: but yet I am not fo obftinate, as to refute any
evidence that may tend to give me better information, if L
be rmfh.ken, and therefore fhali willingly read what they will
fay to clear it more. And I maneil to finde fo httle or no-
thing in Tte'Urmixe and mauv another of that way, concer-
ning th s matter, and rhat ttofe that do touch it, doitfofuper-
ticialV , rather taking the main Point for granted, thenotffer-
ingus any feemirg proof of it. ^Aquinas 22. q . 24. art.% on
thequefuon, Whether Charity may be perfect, in this life, con-
cluded, that tho1. gh fX parte dilrgibilu it be not ( for fo only
God himfelf can perfectly love himlelf) yet ex parte dxligentinm
it may, that is, cum quantum poJJ: bile eft ipfts, Devrn dJigunt :
V/hich faith he, centrngit tripitciter : TJno modo fie quod Uhrm
cor hwinu attualiter fe&per feraturin 'Dmm: Et hdC eft per~
feclio charitttis f atria qutnen eft poffibili* in hac vita, tsilh
modo, fit homo fivdivrr) Jvum dtputtt advacar.dnTr, Dto^ & rebus
Divini* ftdteryrtl v ali s nift quantum necejf;ta4 prajentii vita,
requirit & ifta (ft p»rftttin charitatU qua eft poffibdis in via : non
ts.ttjcn csi crmmunis imhibw habentibus cr.aritatem. Tertit
modo it a nH*d habit ttalttir aliquis totumcorfur.m penat in Deo^
ita fci ictt qwJ nihil co/i>et vel velit quod Divwa dtleftLni
ft ccntratru'.m. Et hue p. rfeUio eft commune omnibus charita*
tern habentibKi "
If the Papist* wrll i nil ft upon this co^clnfion of /quint* ^ I
fha'l defire them to orfi-.W, 1. Tha. lhm<u rrnfelf doth
a^cruards aftr m that Pcrftftie via r en eft perfeilio fimv/Utter,
ideo femprr hubet qy- >>fc*t.~\ Therefore it i^bur perfe&to fe-
citndum quid, and wanting in de^rre. 2 Hew will ihey be ever
able to prove that thofe lmperkftbns of degree are not
properly
Perjeverance. 35
properly fi-^nes 3. Aquino in the defcription of his fecond
fort of perfe&iort, doth but huddle up the matter in the daik.
For that \ludittm dppittdre adv*candu<n Ofoconfidered (imply
in it leii may argue fLcerity, b t not perfection ot degree.
Perfection of degree is either that which is the higheft that
our nature is capable of: ai d chat is only to be had in P atrip.:
Or the higheft that we are obliged ro here, and t' at our
natural powers on earth arecapable of ,if freed iiona all vitioils
difpofutons • and this may be called ferjitti* via ; but.the
doubt is whe.herany mandrill attain it : It is fucha perfecti-
on as in the way we are capable of, but (hall not have. And they
that affirm it, muft try it by thefe two things: 1. Hath any
man as much Love in Habit and Act as he ong-t to have,
or is obliged ro ? Whatman that knowes himfelf dare fay
it? Who darefav, I will noc be beholden to God, or to
the Biv)od ofChrift, for a pardon for my defect of Love to
God in ad or habit ? Yea , we-e it but for one day, or
hour. 1 mult profefs for my own part, I am much more
fcnfible of the fhfulnefs of my foul, for this defect, and of
my need of a pardon for it, even in the beft day and duty
that I pafs through ( that I can love God no more vigo-
rouily and conOantly,) than I am as to any of my external
finnes T'ey mult pervert the Law, or pharifaically boaft of
what they have not, before they ca 1 fay that they do love
God wieh all the heart, and mind ani ftrength, in the fenfe
which it requireth as to the degree, and to uninterrupted ex- .
crcife of their love.
2. And they muft mcafure it alfo by heir Natural Powers:
If they love him in intention and conftancy of exercife, as
much as oar Natural Povers are able^ if they were perfect-
ly fanctificd, or ha bnured thereto, and perfectly freed froq| .
all finfull difpofi turns, then indeed they have that which
may be called h'-re perfection of degree : But this no man
hath. If the Nat ra! Powers can love God no more then they
do (infetifn compofitn) becaufe they are dogged by vicious
difpofinons, or arc not elevarcd and rightly difpofed by due
habits, this is its mo al <m potency, and is farre from provirg
it innocent or perfect, thar it is the very finne and imperfecti-
on it felf. If this beperfeftion, perhaps the damned , mifht
E 3 b«
j6 . of the Saints
be called perfed. But if any man dare fay that his foul is
perfedly habituated , and freed from evil difpofitions , and
doth exercife Divine Love, and ail other graces, alwaies, ad
Vltimnm pojfe, to the higheft capacity that the right d fpofed
Natural Powers-** via, can reach, I am paft doubt that that
man is a ftranger to his own heart,' and an Unhumbled Pha-
rifee. Their making eoncupifcence in the habit or ad to be no
finnc (added to their fore- mentioned Doctrine, that venial
finnes are but finnes Analogically, and not properly J is but
a forry way to lead men to perfedion. We confefs that
the ordinate habitual or adual fenfitive Appetite is no iinne :
Bat withal] we muft fay, that in finfull man this Appetite is
corrupted, and become inordinate and rebellious, and the
phantafie infeded with finfull fenfual habits, and no man here
perfedly freed from thefe ( befides the remnants of finfull
difpofitions in the fuperiour powers of the foul.) And we dare
not fay that thefe are not finnes ; and confequently, that man
is perfed.
Yrep* 13. As to the fixth Opinion (of the Amifiibility of
a ftate of Infant Juftification , or rather the ceflation of
it ) which is a point of great difficulty , and a controverfie
( though not much agitated ) among the raoft Learned of the
Reformed Divines, I (hall for divers Reafons at this time
purpofely forbeare the delivering of my Opinion in
it.
Prop. 14. As to the controverfie contained in the Seventh
and Eighth Opinions, I think it is but verball, and is to be
difpatch't by feveral diftindions of poffibility andimpoflibility.
To omit divers others that might conduce to the decifion,
thefe few at prefent may fuffice. 1. We muft diftingui(h be-
tween an Impoffibiiity in rr, and extra rem ; or a caufis in-
trinfecis, or a cawfis extrinfeeis or elfe accidental. It is
poflible that true grace be loft, if you fpeak of a poffibility
a canfis tntrinftci* & de natnra rei ; that is, the habit and fub-
jed together. But it is impofliblc that it fhould be totally and
finally
Perseverance. ^
finally loft, if you alto refped th- cxtrinPck caufes: And
that both per iwpo/Jibilitatem confequentia ; bccaufe it is not
poflible that thefe Propofitions (hould be both at once true.
[[God willeth abfolutely or fore-knowcth that P^rwillper-
levere ~] and [_ 7Jeier will not per fevere. ] ( And yet this fol-
lowing is reconcileable with the fir ft Q It isimpoflibie i« »,i-
turarei for Peter to fail away.] And alfo 2. Per imfcjjibi*
litatem caufa ; Firft, Bccaufe God hath not only decreed the
perfeverancc of the fan&ified, but alfo the Holy Ghoft hath
undertaken it as his fpecial charge. Secondly, And the fa#h-
fulnefs of God, (as farreasl can yet underftand it ) is by his
Promife engaged for the perfeverance of all the truly Jufti- /
fied and fan&ified Believers ; and, I am (ure, for all the Eied
that are fuch : which made the Lordjefus himfelf judge it a
fit fpeech to fay, Q They {hould deceive if it were pvjftble the
veryEletl^ Mat.24.24. 3 intimating that it is not poflible fo
to deceive them; and that is, becaufethey arc Eled ; even an
extrinfick accidental impoflibility. It's a dry evafion of them
that expound the Eleft, of pravift perfeverantes ; as ifChrift
had faid £ It is not poflible to deceive them that God forc-
knowcs will not be deceived. ~ For there is fome prefent
caufe here plainly intimated of rheir perfeverance or future non-
deception^and it is not a meer logical impoflibility of crnfeqnence
that is fpoken of. And if this caufe was within them,then it rauft be
the nature or degree of their grace : It without them, it muft be
the Ele&ion and prefervation of God,which indeed was the caufe.
For my part,I (ubferibe to Aquino* his explication of this mat-
ter in 2 2. 7.24. art. 11. Vtrum char it as feme I habit a poffit
amitti f as it lieth in thefe words in conclufion which I thick
worth the reciting though fomewhat large £ gmnquam pa-
tria charitas^ tibi Dens per efientiam videtur amitti nullatenuv
pojjit ; charitas tamen via, in cujus ft am Dei effenUa nan vi-
detur amitti peccando fotefi. ( But marke the Explication ) Re-
fpo, dictndum quod per charitatem fpirittts fanftfU in mbis
habitat. Triplicitcr er^o pojfumus confiderare charitatem. Vno
modo ex parte fpiritus fantli movent is animum ad diligwdum de-
urn: & ex hac parti charitas ImpeccMlitatem habtt ( I
would fay it is ivextinguibdis or incxtirpabilis ) ex virtute
JpiritHf fanUi, qui infaHibiliter operatur qmdcunqm v4;unt ? l
Vftde
3 8 of the Saints
Vnde imf ffibile efi hac duo fimul effe vera , quod jpiritHS
fanclus vdit abquem mover* ad atlum charitatu , et quod
if ft char it At em amittat feccando. Nam donum ferjeve*
rant i a comfutatur inter be*eficia *Dei quibtu ctrtiffimt libe-
rantur qitcunque liberantur tit Aug. Alio modo fotefi
eonfiderari charitas jecnndum f>opriam raticmem .• & fie
charitas non frtefi aliquia , nifi id quod fertinet ad charitatis
rationem : *Unde charitas **lio modo fotefi ftccare , ficut
color non foteft inftigidare t & ficut inufiicia r,on fotefi
b%tm facer e , ut Auguit. Tertio modo fotefi eonfiderari
cbaritai ex fartt 'ubjetts quod efi ? trtibile fecundum a.bi-
trij iwert.ittm. fotefi autim attendi cemfaratio churitatis ad
hoc fubjtclum 9 &]ecunaum univerfal m rationem qua cem fa-
rat ur forma a J mattriam; & fecundum fpecialtm rationem
qua enmftratur habitus ad fctentiam. Eft autem de ratione
form* , quod ft in fubjttlo amiffibiliter , quando non reflet
tot am fctcritUlitAtem materia fie ergo charitas I' atria
quia reflet tr.tam fotentiilitatem rational is mentis {in quantum
(cilxcet omnii actuals mot us ejus fertur in Deum ) mamiffi-
bi liter habetur. Char it as astern via non fie reflet fotentia-
litatem fm fubjtcli , qui non femfer aclu fertur in 1>eum.
*Vnde quando aclu m htum non fertur , fotefi a liquid occur'
rere fer qu-'d charitas amittatur, Habitui vero frofrium
efi , ut inclinet Pctenttam ad agendum : quod convemt ha-
bitui in quantum factt id videri bonum qu<,d et convenit , ma.
Vid. ^win ^um aHtem 1"^ ** refu^nat. Snut emm gufius dijudieat
eem:.Gentil. fafores fecundum fuam dtfpofitionem : ita mens hemmts dijudi-
lib.g.qu.ij)'. fat de aliquo faciendo fecundum fuam habit ualem dijpefitio-
fol.iij. nem : Vnde Philof. dicit, Quod quali* unu/quifque efi t talis
finis videtur ei. ibi ergo chant as inamiffibtliter habetur , ubi
id qu^d convenit chirita.i non fotefi videri nifi bsnum, fci-
licet in P'<utri&% ubi *Dcms videtur fer ejfentiam , qua efi if fa
tjfentia bomtatts : & ideo ch*ritas f*u>a amitti mom ptefi.
Charitas autem va , in cujus ftatu non zidetu* if fa ti,iefj*n»
tia , qua efi efentia bonitatis , fot'ft amitti ] ( that i«
in refped of the fubje& alone coi fidcre? ) I cake rhis for
a plain and found explication of the point : if the reft
were added, vk~ in whjm the Holy Ghoft doth thus pre-
fcrve Grace.
And
ter [ever ante. ->0
And here I cannot fee but Aquinas is againft Alvarez conceit
of a confirming grace in this life, which is a participation charita*
tit P atria : F( r /tquina* conRneih charitatem P atria adpatriam
andexcludethic* zw^r* : and hecenfineth it to the Vifion of
God ^r tfemiam, which both he and thetrutli do exclude from
earth. And De veritate Mater. 1 8. it is his firit Qu.and he deter-
mineth that it is an Error in them that think that Adam in inno-
cency did fee God per ejjentiam^hough im perfectly, and in a mid-
le fort inter fiat ftm beatorum & peccatorum.
See alfo Capreolta Defenf. U.l.Difl.ll.quA . of this.
Yet of the main point Aquino* fpcaks as Alvarez, before cited.
And raoft fully lib de verit.Mater.zq, qu.g.fol.iijA 38. where he
concludeth that in via no man can be perfed and confirmed in
goodftmpliciter, ita vi*.quodin fe fufficiens, fna firmitatU princi-
pium habeat quod omnino peccare iron poffit : but only per hoc quod
datur eit aliquod tnunttt gratia per quid inclinantur in bonum.quod
tton peffunt defacili a bono diflt&i : non tamen per hoe ita retra~
hnntur a malo quod om^im peccare non poffint,nift divina provide
tia cuftodiente.~] And ad 4™ he thus qualifieth his perfection
{_£l*odcx ratione ilia potefi haberijxod non eft aliquis in flat h via
omnino confirmatm,Jicut nee omnino pcrfettiu. ( And ad 5™ adds
that pojje peccare non facit ad merit um9 fed ad merit i mantfeftatio-
mem ; which the Jefuites may confider of. )
Prop. 15. The ninth Opinion being the Libertines, isfogrofs
againft nature,and exprefs Scripture, and the very holy nature,
™d the experience of the Saints, that I think it not neceflary here
to fay any more of it, than todifclaim it, a« id open the truth in
thefe few Affertions. 1 No mans afllrance of his perfeverance is
perfed in this life : 2. Therefore in that meafurc as his alfurance
is imperfect, and he is lyable to the lea ft doubts, in that meafure
it is his duty tofeanThe fear may be a duty, when the doubt that
doth occafion it is a fin. 3. A very great cauteloufnefs according
to the weight of our work .would beneceffary,ifouraffuranee of
perfeverance were perfect. 4. God hath not only decreed and
promifedthatwe (hall perfevcre, but alfo that we fhallby the
means of this holy cauteloufnefs,and folicitude and fear,perfevere:
Jer.lZ^ol will put mjfear in their hearts that the j fh all not depart
F from
T^ Wl ~
40 of the Saints
from me. 5. The dominion of >ray one fin isinconfiftent with fa-
ving grace and juftifkation. 6. Therefore he that s under the do»
minion of any fin,may be fure that he is utijuftiticd, but he cannot
be affured that he hath that holinefs or juiLfication which he hath
not, or that he (hall perfevere in it,before he have it. 7. He that
hath not more hatred than love to any fin,and that had not rather
be rid of it even in the ufe of Gods means, than keep it, in regard
of the habituated ftate of his will, is under the dominion of fin,
and in a ftate of damnation. 8.He that is thus refolved and affefted
againft a grofs fin,or any known fin that is under the power of
his will, is not like to live in,or give up himfelf to if.Nay he cannot
commit it without renewed refolutions againft it, and a reftlefs
importunity of foul to be delivered, which will prevail. 9 It is
therefore a great fufpicion, if not a certain thing, that the man
that can li v e in fuch a fin, and quiet his mind in it on this account ,
that once he had grace,and therefore (hall perfevere , is yet with-
out true faving grace. 10. Sin doth as naturally breed troubles
and fears as the letting of the fun caufeth darknefs, or as a grofs
fubftance in the funfhine caufeth a (hadow. And this from the na-
tuie of the thing, and by the will of God. 1 1. A lapfed Chriftian
mult be recovered, and fear is one of the means of his recovery.
1 2. Therefore the Libertine Doctrines, of not fearing,mourning,
praying, confeffing,in order to paruon,are pernicious Dodrines;
as I have more fully manifefted in other Writings on thatSubjeft.
Prop. 16. As to the tench Opinion, which affirmeth that no
meafure of our firft ftc ck of grace can be loft, which was infufed
in our regeneration ; I d ftinguifh between two forts of converts :
InfomeGod may put at the firft but the fmalleft degree of
faving grace ; and perhaps that may be Gods moft ordinary way :
And then no doubt, that cannot be diminiflied, but the fincerity
or life it felf muft be loft: For the diminiflaing of the fmalleft
fparke would be the extingui filing of it. But for ought I know,
in otners God may give a greater meafure of grace in their firft
converfion, than to moft he doth after long ufe of means. I
think he did fo to PanL Now in this cafe, though it is moft pro-
bable that God never will fuffer that grace to be brought to a
fmaller meafure then at firft it was iufufedjet I know no certainty
by
Perseverance. 41
by Promife or any other proof that he will never permit /ben a
diminution. Let them that affirm it, bring us their evidence, and
wc fhalj try and judge of it as we find it.
A godly Divine Mr John Barlow in his Difcourfe of Spiritual
ftedfaftnefs gives this Reafon. [_ As we were meer patients at the
firfi reception, fe are we no Agents in its deftrutlion. Lofe we may
what addition, by our co-operation with it we have gained : bat not
the le aft dram of that which without cur co- working , was at ow
tffetlualcall inf fifed ] To which I anfwer. 1 . It's Sue barely fair*,
t^at wc are no agents in it's defti uftion ; and not proved. I deny
the confequence : A man may be active in deftroying grace, thac
was but padivc in receiving it. 2. We may merit the diminution,
and fo may be active. 3. It is not yet proved, but that wc arc
as truly paflive in receiving e?ch fuperadded degree, as the firft ;
cr. da: every degree is not infufed as the firft was : tl o Jgh it be
true that there are higher preparatory difpofitions in the foul for
further degrees than were for the firft. 4. This whole Argu-
ment is confuted by the inftance of Adam : For he was as paflive
as we in receiving his firft grace, and yet loft ir, and was too
a&ive as to the lofing it : therefore the reafon is inefficient.
Prop. 1 7 The Eleventh Opinion , (that no degree of the ha-
bit can be dimini(hed,either which was firft infufed or after added)
is lefs probable than the former; And Mr Barlcw in the foregoing
page doth give four Reafons againft it. And yet not only fome
few of ours, but moft of the School-men, are again!? the diminu-
tion of the habit ; but very differently, for though Aqmn.is ix'Srinc cf
fimply fay that Q Quanquam charitat fecHndnm fe ac diretle, the Thomiils
nsiUatenus diminui pojjit, difpofitive tamen <$• indiretle per venia- againtt the m-
Ua peccata & ceff«ndo ab eperihu virtutum diminution: m admit* cieaie of Cha-
rt* 1 Yet Gr. Ariminenfist and abundance other School-men nybfy ad^1'-i"
addethat exnatura faa poteft ^diminniK & ft non poteft rejpelli* aeetccs dotb
odinationk divine : And their deriyal of the diminution of it, is lead them to
from their falfe Opinions about venial and mortal Cm. * For they thlni it cannot
feign a thing called venial finne, which is not againft charity, nor, be dimlnifted.
properly finne, and then they give that as a reafon why it cannot i =3DIIly whlcJl
difectly { tbxz is >ne que effective ntrjitt merttorte as AquM~) di- j8. and Gthfc t
mlnifti charity. And then for mortal fin, they fay it doth totally Scouih.
F. 2 evacuate
* And the
42.
0f the Saints,&c.
Aqmn **4****?'l2J, Scho!arsto know which are mortal
will be able to teach th «r M» their own defcriptK,n«,
and wlMch vernal fnnesacco g complam of the
(fo truly doth Gwywanow th W(U
difficulty of ^^en£^heitfU:8andas long willitbe
prove any fins to be vernal « » f which they caU mortat
Ure they w,llweU prove that m J m and ^
d0ch ^^'f^w '° f S/were 'utterly void of Chanty when
P„er D^d J^ ds ncw5 bor a fccond or third
Sl^^neeSnotftandupontheirReafons.
« a 6», the Twelfth Opinion which is the Libertine
*"''?•■ A£«n«t heFamilift., Ihavefaidfomucha
of that ft"'VbaArr;rin« and fo many others have faid more,
gainft it in other Wrings art w y Ninth which d
Ld it is fogrofs before W«» ^ mufed f ed
nMr it, that I IhaT uppo ^ ^ W£ak and m*m\
Uo6 with »t any «rgaready way to carnal feeUrity,.mp.ey,
EeSnefs an'd perdition.
ErrdtA.
PA£
1. *. f*r
f 1 Ni IS*
OF
Saving Faith:
That it is not only gradually,
but fpecifically diftindt from all
Common Faith.
The Agreement of ^cbard Baxter with
that very Learned confenting Adver-
fary, that hath maintained my Affertionby a
pretended Confutation in the end of Serjeant
Sbepbards Book of Sincerity and Hypocrifie.
With the Reafons of my DifTent in
fomc paffages that came in on the by.
Dr. Preficn Golden Scepter , pag. 210. [ ObjeB. It feems then that
the Knowledge of a carnal man and a regenerate man differ but
in Degrees, not in Kind. ] Anfto. The want of Degrees here
alters the kind ; as in Numbers the Addition of a Degree alters
the Species.
Read this point praftically improvfd in Mr. Pinks excellent Sermons
of Stneere Love to Cbrift, on Luke 14. i6.pag.i. andp*g.3i.&c.
LONDON,
Printed by R. W. for Nevtll Simmons Bookfeller in KeJer-
}cr , and are to be fold by him there 5 and by
Nathaniel Bkins at the Gun in Pauls Church-
Yard. Anno Lorn. 1658,
To the Worthy and much Honoured
^/fr. W". Sf Serjeant at Law
Si r,
OU have very much honoured me in the
choice of an Opponent .• but I perceive
by his Conclufion that he hath other
bufinefs>and I am not altogether with-
out. And therefore I intreat you the
next time to choofe me an Adverfary
that differs from me, or to give me leave to live at
Peace , Or if he differ not, let him rather reprehend
me for agreeing with him , than pretend a difference
•where there is none. If your learned Friend do think
it as well worth his labor to prove us difagreed, as I
thought it worth mine to prove us of a mind ,if I live
I (hall be willing to read what he rcjoyns^ but if
it come not of a gieater Errand , Tie promife you
no more. As to your own pious Labors, they are fo
honeft and favory to me, that they tempted me to
differ from you in one thing, and to think that [ an
Hypocrite cannot write or preach as well a$ a good
Chriftian can3there being an unexprefsible Spiritua-
lity that I favour in fomemen more thenothers : but
A 2 Tie
The EpiJlleVedicatory.
v\e not ftand to this. You give at leaftas much to the
llenotuanui as€vecidd* and you confirm it
K^S^eSSie- Wlmuft confers I
^TnntthSlyourNotesoffincerityareexaaor
rafes You affirm that Hypocrites have common
Oace even to the height expreffed by you.- but
vou fav It is not t:ue Grace .Either us Graceorno
See • 'if none, call it not common Grace,(or com-
tL,w rvef e Hope, Love Joy; if it be none. J
SffttfcSSS Jd not true' gW, then Ens *
rim »o« c„*vert»»t»r. I maintain that it is not true
r aCtxcl but vet true ommon Grace: You
faVmLn She general that it is nottrue Grace, and
^nSy^S^ Grace: There being thenno
Sn rovSfie thatlfceto be difputed between you
rj" but whetherBw & Verum convgrtuntur , I
envrpardonformy further filence, refolving rather
tS youthebe&Cthoughnot to affent) thanto
dilute it : l**»»
A gteatEfteemet of your Piety
and many Labors,
u a *. c H ji : Richard Baxter.
1658.
1 ' ' — *■
The
The Contents.
ECT. i. TheOccafionofthis Contriver fie. An
Apobgiefor this friendly confuting Adversary
to them that are like to be offended mth a pretend-
ed dfference where there is none. '0'«l
Se&. 2. Our Agreement: The pertinency of
my Impertinencies. Whether it Wat not fome
falfi Tranfcript of my words, that the learned Opponent Was
put to confute ? The true Reafen of my words in the Saints
Reft Which he Writes againfi, with the meaning of them. Of
my Improprieties and incongruities. The foint feigned to hi
mine , Which I exprefl) wrote again ft , and frequently, fol . 9
ScS. 3. whether Afts of common (jrace are Evangelically
good f sAbou t the ftating of the Que (lion. Whether ' becaufe
common and [pedal Qr ace fpeci fie ally differ in Morality jt fol-
lows that they cannot congruouflj be faid to differ only gradu*
ally in any othtr confederation ? Nothing loWer than a predo-
minant degree in the matter is capable of the moral form of
faving Faith ^Lo ve, &c.in fpecie. fo!, 1 5
Scd . 4. Whether Grace be at properly and primarily in the Aft at
in the Habit Und which goes fir ft , which is fir ft to be enquired
after ? In what principles of habitual Grace it is that fpecial
and common Grace or Faith be only acquired by natural abili-
ties With good Education and Jnduftry, or to be infufed or
Wrought by the Spirit as fpecial Grace is ? fol. 2 o
Scft. 5. Whether common Faith be Life ? Why notfo called*
Whether Every Degree of accidental forms denominate the
Subfeft ? A further Explication of mj meaning in this Con'
troverfie- (o\. 31
S€&. 6. Whether the haft fpecial Grace be not ftronger than the
greateft common (jrace } Whether the Temporaries Affentbe
proportionable to the Mediums that produce it ? Whether the
phjfical firm can be named that Jpect fie commen and fpecial
A 3 graces?
The Contents;
Grdce } Intuition of fecial Faith none of the differing
Common Gratt ptyareth and difpofeth for fpecial Grace m
Arguments for the contrary anffrered. Calvin 5 [ Qualccunq;
femen fidei pcrdunt. ] Whether tbofe that have common
Qrdce.or tbofe that have it not -are more ordinarily converted}
What I mean by common (Jrace. The Concil. Araufic. againfi
them that mike common Grace to be me erly acquired by our
(elves j but not againfrany thing that 7 fay.- Hoft far common
Cjrtcetkusdifpofethto (pecial ? This Diffro fit ion further pro-
ved* The loftng of common Qrace proves not the foecificf^
difference, fol.35
Se&. 7. Whither it may be a faving Faith that takes the Scrip-
ture to be Gods Word f but upon probable motives or mediums ?
And whether the mediums here prove the fpedfick difference ?
Whether the immediate Revelation of the holy Qhofi be a Pre"
mife>or Cttedittm, fpecifying fiving Faith ? AndVvkether all
other be fallible and humane} Ten Reafons to prove that fuch a
Revelation as is in question, is not neceffarj^ ( nor ordinarily
exiftent.) fbl.50
Se&. 8. whether Hypocrites have no premifes for Faith, but
fuch as are humane ^dubious and fallible ? Six Reafons to prove
that they b~ve better \ More of the non-neceffity of 'demonftra-
five or infallible certain mediums , or evidence to prove the
Scripture Godswsrd, as to the being of true Faith, whether
Fa;th be argumentative, crafimp/e Adhefion, or Affiance f
Faith anatomizedi as to its divers Alls and Vfes jn anfftcr to
this aueft ion. foj.56
Se&. 9» It is no Article of favir.g Faith- nor divine Ftith at
ally ( much lefs proving a fpeafick, difference )that I. A. B. am
atl'sally jufi; fed , freed \p.irdoned,ahpted% and an Heir of Hea-
vent proved by twenty Reafons. fol.64
Seft. 10. I made not Love (ftritllj taken ) the form of Faith.
That Affiance is in the Will as well as in the Intflleil. The
enquiry made as of four forts of Belief. T. The Belief of divide
H*ftory9cr Truth meerly as fuch. 2. Of divine! hreatnirgs.
3. Of divine Promifes, &c. in general, 4- Of tbeGofpe/ ii
fpecial. Of nine fever ai Ails in the third^andttn in the fourth,
apparent in the zAnatomy * The AUs of Affiance in fav::r
Faith
The Contents.
Faith i One on Cod as 'Promifer orRevealer: The other on
Chrifi as Saviour. 2fyne of ihefe is the Tleropborie Vvhich
Rob. Baronias and the Opponent plead againfi. fol.72
Scft. 1 1 . The Proteftants defended for placing Affiance or
Trufi in the Will. Baronias'il^ Arguments produced by
the Opponent \refellei. Difference how far in the Will. There
is aliqaid fpei & anions in Affiance or Faith \ and yet Faith is
not Hope or Love* tVe trttfl. only forgdoi. Eight Reafons pro-
ving ^Affiance in the Will. fol.76
Seft. 12. Some Propofitions containing my opinion^ Hoto
far Love belongs to Faithy E t de fide formata cbaritate,**^/:
fary to be obferved by the learned Adverfary, if hi Will not lofe
his labor in the next dffault on that Subject. Of his Conclnfion,
*nd no danger of a pajjionate railing Reply. The vanity of
humane applaufe^anitolerablenefs of mans Cenfures: fol,8i
Reader,
Reader, I intreat thee firft to correct thefe Errata,
becaufe they are many and marr the fenfe.
Phg.^.Un. 3$.read bcfidey.7. t.iz.blot out and. p. to. /. i4-r. common Belief &fpecial.
l.zo. bloc out if. l.$4..r.read. P.11./.14. .thai here.p.iz.l.zi.r.ihat they have. p. 1$. I.
aa. r.f^.p.if.^.8.r.^//r.p.io./i 1. v. Suare^.p.i}. 1.4^. r. branches. p.2,47.3 f.t.is it.
p.z6.l. i^.blot out ly.1p.z7. l.i$. v. of fpetial.p.zS.l.H.v.ob.p.i i.l.zi.v.in Cb/'i/Z.p^z./.ij.
x.denominatey.n .l.z6.r. ex reprafenti p.- ^J.^r.fpeciei.l.xxh.t.us to bey.40.1.7. r.Hea-
thens with. /.io.r. they /.^.r. while, ip.^z.l.i^.v.prompti. l.if.r- cams, p.447.1. r.pre-
7">'^.p.73./.4.r- cisK. /.7-r.w Scriptitre.p.77 .1. iz.r.tbe opmon.l.z^.x. of Affiance in the
Veracity.?. 7§J.iz.h\ot out effenlial to hope.p.7^.Lio.t.bnt.ip.So.L^ i.eonfine. l.i^.v.poft-
humous, p.81./. z.r. threatnings. l.iz.i.aswellas of the Intellect, y.%i.l.zi.r.wantwor%.
/.if.r.I have fir fl.l.$i* -fides. p.S+.l.zi.T. that every. p.%6-Lz^s.Hefhnfitu.p.%7.l.zzs.me.
y.%%.l.z%x.lamenting.y 89./.i4.and Z.io.r .To.l.zo.t.ArminiM.p.y^.l.if.r.anfiverable.
There are many mif-pointings which marr the fence^which the %eadtt may obferre.
CO
E C T
I.
Et more contending work ? No : Whatfoever
itmayfeem to thofe that judge of Books
by their Tides ; it is an acceptable amicable
clofure of Confenters , and a Learned
Defence of the Truths which I have been
long too unlearnedly and unskilfully De-
fending. And if fo many good and Learn-
ed men have been fo deeply difpleafed with me, for maintain-
ing the fpecifick Difference between common faith and
that which is proper to the Juftified ; Let them now prepare
their patience or their valour, when under my name) they are
encountered by a ftronger hand. For my part , whatever mi-
flakes of my writings this Learned Aurhor may be guilry of ,
it fufliceth me to find him maintaining that Truth, which is de-
krvedly precious to him and me, and which needeth fo much
clearing in chefe times, that when we have done all, too many
will remain unfatiffied.
In the fecond Edi:ion of a Book called The Sakts Reft J en-
deavoured according co my weaknefs, to fhew the true differ-,
ence between the common Grace that may be found in the un-
fanft fieJ, and the fpecial Grace of the Saints which accom-
B panieih
CO
panieth Salvation. After (livers explicatory Propoficiom, I
afferted ( in the eighth,ninth.tenth,eleventh and twelfth) Pro-
portion 8. that [God hath not in the Covenant promifed f unifica-
tion and Salvation upon any meer Aft or nAElsfonfidered without
that degree and futablenefs to thdr Objetls, wherein the fincerity
of them as faving doth confift~] ( the foregoing Propofitions
explain this) £ 9. That there is no one Atl considered in its meer
« 4/ uxe andhjni without its meafure and futablenefs to its Ob-
jelly Which a tru° Chriftian may perform, but an unjound Chrifti-
ai may perform it alfo.~\ (8.g. An unfan&ified man may efteem
God as good, andnotionally as the chief Good ; but till we
efteem him i.asthechiefeft Good, 2. And that with fuch an
eifc&ual ferious prevalent eftimation, as may win the heart to
the mod prevalent or predominant Love, it will not fave us J
[ Prop. 1 o. Thefupremacy of God and the Mediatour in the foul,
or the Precedency or prevalency of his Interefi in us, above the
inter eft ofthefiefh, or of infer iour good , it the very point wherein
materially the fincerityof our Graces a* faving (i.e. a* they are
conditions of falvation, and not meer duties ) doth confifi, and fo
u the One rnark^ by Which thofemuft judge of their jfates that
would not be deceived.] Prop. 1 1 . [For herein the fincerity of the
All as faving eonfifleth, in being fuited to its adequate ObjeH ,
confidtred in its rejpeHs Which fire ejfential to it as fuch an ObjeH.
isfnd fo to believe in, Accept and Love Qod as God, and Chrifi as
Chrift, u the fincerity ofthofe A els : But this lyeth in 'Believing^
Accepting and Loving Qod as the only fupreme Authority, &c.
Ruhr and Good, and Chrift as the only Redeemer, and fo our fo-
vtraign Lord,our Saviour, our Husband,andour Head.~^ (This I
called the moral fpeciHcation of the AcVjQProp. 1 z.Therefore
the fincerity of favingGrace as favingjyeth materially ynot in the
bare Nature ofitjbut in the ^Degree ; not in the degree confidered
Abfolutely in it felf, but comparatively as it is prevalent againft
its contrary. ] And among much more for explication I added,
\_lmuft tell you, that you mujl ftilldiflinguifh between a Phyfical
or Natural jpecification, and a moral : and remember , that our
Queffion is only of a Phyfical difference, which I deny, and not of a
moral, Which I make no doubt of. ] And [_And further-
more ob/erve, that fincerity of Grace as favmgjyeth in the degree ,
not
03)
not formally ^ but at it were materially Becaufe the Pro~
wife giveth not falvationto the A& confidered in its meer Be-
ing, and, T^atural fincerity^ but to the Aft as futed to the Objett
in its ejfentialrejpetts : and that futablentfs of the dtt to the form
of its Objett confideth onlyjn a certain Degree of the ts4 ft y feeing
the lofteft Degree cannot be fo futed I therefore I fay that fivce-
ritj Ijeth materially as it ^eret only m the Degree of thofe lAtts^
and not in the bare Nature and 'Being of them.]
By this and much more for explication , I thought I had
made my Aflertion intelligible, while I maintained, i. That
there was a moral fpecifkk difference, between the Graces of
the Regenerate and others, 2, That only the Ads of faying
Grace were fuited to the very eflence or form of the Object ;
3. And chic it was only materially and Phyfically, that I faid
the difference lay but in Degree : that is, gracious Adion ,
arc in order firft quid Phyficum, a natural Being, before it be
quid morale Or elfeour Divines would not fo commonly teach
de caufa mdit that God is the Author of all the entity of the
Ad, but not of the evil .- Now as to the Phyfical Being of the
Ad, an unfandified man may have a Belief of the fame truths
as the fandified, and a Love to the fame God, and a Belief in
the fame Chrift, and a Love to the fame Chriftians , Sermons,
Ordinances. &c. Yea more then fo , they may nationally ap-
prehend the fame Reafons for Believing, Loving, &c. as the
fandified. But they cannot effedually apprehend thefe Rea-
fons, and therefore do not efteem God or Love him, with their
higheft predominant eftimation and Love, nor Believe with a
faichthacis prevalent againft their unbelief. And therefore
morally, ftridly, properly,they are to be faid to be no true "Be'
iievers^wt to loveGodJkc. becaufe we are fpeaking of moral
fubjeds, and of chat faith and Love which is the famofus analo-
gatum, and mod properly fo called. And therefore I maintai-
ned, that all the unfandified are called Chriftiam, Believers,
&c. but Equivocally,or Analogically : But yet that the faith
and Love,#r. which they have is not all feigned, but true, or
Real in its own kind. And this was the fum of my AlTenions
then.
A while after Dr. Kendal wrote a large digreffion againft
B 2 fome
U)
fomepartof my Affertionstto whom when I had prepared half
an Anfwer, at his own peaceable motion, and the Reverend Bi-
(hop V fliers, we agreed on a mutual filence, as moft futable to
our duties and the good of the Church. But before this A-
greement, I had printed one (beet in the end of the fifth Im-
prefiion of the Saints Rtfl^ in which I more fully opened my
meaning, and (hewed that Dr.K*«^/himfelfdid feem to con-
fent to what I had afferted. The fame (heet I had alfo put in-
to the prefs to be affixed to my Confeffion. Bcfides in my A-
pologie I had at large defended againft Mr. £/*^,that all that
will be regularly Baptized fat age ) or admitted to Church-
communion and Sacraments muft make a credible profefiion
of a faving faith fpecifically diftind from the faith of the unre-
generate. Hereupon Mr. Blake in his Reply bad manifefted
much difpleafureagainit this Aflfertion, profefiing his abhor-
rence of Tit, that I called the unjuftified but Equivocally Belie-
vers, Chriftians, Difciples. Hereupon I wrote a Volume of
Difputations on this very fubje& : Proving that it muft be the
profefiion of a Faith fpecifically diftind: from that of the un-
fandified, which all muft profefs that we muft admit to the Sa-
craments; and that the ungodly are but Equivocally called
Believers, Chriftians,^:. InotherTreatifcsalfolhad infift-
ed on the fame. And yet all this did not content me, becaufe
I heard that others were ftilldifcontented. And fome Reverend
Learned Minifters of other Countries ,told me with admiration,
that though I had fo exprefly maintained a moral fpecifick dif-
ference between common & fpecial grace,yet they never fpoke
with one offended man about it, that ever obferved that, or un-
derftood me : but perfwaded people confidently thac I denied
any fpecifick difference ; and had put the queftion without any '
fuch dtftindion or limitation , whether common and fpecial
Grace differ only Gradually, or fpecifically ? It feemed to me
an incredible th;ng that fuch dealing (houlu1 be fo common as
they told me.- But if it were poffible, I thought I would yet
fpeak plainer, and caufe men tounderftand that were but wil-
ling; and therefore before the explicatory (heet that was print-
ed in the end of the fifth and fixth impieffions of the S dints
Reft, and in my Ccnfejfion, and befides both the forefaid Vo-
lumes
en
fumes of Difputations , I did fomewhat correcl the feventh
imprcflion of the Saints Reft $ and added yet another explica-
tory fheet in the end of it. So that I knew not what I could
do more, to be underftood.
And now after all this, is brought lo my hands a Book of a
worthy Gentkmans writing, Mr. W. S. a Serjeant at Law, with
an Aditionalexercitation pretended to be written againtt my
Aflertion,by a very Learned man • who doth not only overlook
all the forementioned Treatifes and explications, but the very
Queftion it felf which I difcuiTed, and my forementioned Af-
fertions : feigning me to maintain this general unlimited AfTer-
tion, that £ Common and fpecialGrace dfferonly (j 'radually .]
At firl't it ftruck me into an admirationl But having long known
what man isy and confidering the quality and employments of
the worthy AuthorJ had ftore of Apologies prefen:ly at hand,
fufficient with mc to excufe all this, and becaufe I think they
ftiould be fufficient with others, that I forefee are like to be
Objecting againftfuch kind of dealing : I (hall therefore ex-
press them, that the Reader may know, that as we are both for
onecaufe, fowe are far from any perfonal diftafts, or difaffe-
dion, or any uncharitable malicious projects in the manage-
ment thereof.
Jf unwritten Tradition may but be taken for a fufficient Re-
porter of the Authors Name, (which I have no caufe to doubt
of) [ mufr fay, that he is one that I have honoured and very
highly efteemed about this twenty years, even ever fince I read
his fix Metaphyfical Exercitarions, and fhould have thought
it a very great honour and happinefs to have been but one of
his Pupils .• And though T know him not by face, I have reafon
to be confident that no uncharitable defign doth dwell in the
breaft of a man fo Learned , moderate and ingenuous as he?is
commonly fam'd to be. And therefore as long as we both
agree in Loving and defending the Truth of God , the matter
is the lefs if we fhew our felves but men towards one another.
Nav I have fome reafon to call it a happy miftake of my words
and meaning in him, which occafioned the communication of
this Learned Vindication of the Truth which I more weakly
and unskilfully afferced. And I make no doubt but the princi-
B 3 pall
CO
pal fault is my own , who by fome unfit expreffions have
bindred fuch judicious men from underftanding me.
Objeft. But were notfo many Explications aad (Difputati-
ens fuffcient to fatisfie any man of your meaning ?
Anfft. What Obligation lay on this learned man to read
or take notice of any thing of mine ? I doubt not, but he had
better work to do.
Obje&. He fhould have fount time to read And under fl and
a mans writ tings, before be find time to confute them upon a mif-
underflanding ?
Anfw. He read that which he wrote againft: And truly
if I had lived in the pnbl-cfue Library at Oxford, I Qiould
have been loth my felf to have caft away my time in reading
any fuch Difputations or Explications as thefe of mine. If
men are fo unskilfull that they cannot in fewer words fo fpeak
as to be understood ; let them at their own blame be mif-
underftood.
Qjecl. But he fhould have read the additional Explications in
the fame 'Book.
Anfw. Its like he never faw any of thofe Jmpreflions that
did contain them.
Object. At leaft he (kould have obfervedtbe feclion which he
confuted,
zsfnfto. So he did : For />*/>. 3 3*- Heconfeflech that I af-
fert, [ that the ABs of common and fpecial Grace, as they are
morally conjidered do differ fpeci fie ally, and not only in degree* 1
Objcd. Why then doth he contend, if he agree^hy doth he
feem to differ , andthinkit Worthy his publijue labor to feem to
dfffer,where he doth not*
Anfw. I fuppofeic is my terms that he intends his Labor
againft, which he thought might be unfit and feem to intimate
fomewhat contrary to my own Aflertions;
Object. But why then did he not tell us that it was Words only
that he firove about, and tell us of more convenient expreffions
inthtir jtead> Nay, Why did he overlook^ the principal terms in
your Prr?ofitionUnd Vrben jou [Ay that it is but Maccrally, and
not Formally, that you p 'ace the difference m degree-, why doth
he ftill leave out Materially f andwhenycmprofefsio fpe^ only
CT)
of fueh a Material Thyficall Gradation * Why doth lot wake the
Reader believe that youfpeak^of the formal differ ence, and jimp ly
denyed a fpecifickjifference ?
Anfw. One word is eafily overlooks yea many : perhaps
he lookt only on the followlug words, where in fome imprcffi-
ons the word Materially was not repeated, (as being before
expreft in the Propofition. ) But what great matter is it if
we miftake one anocher,as long as we miftake not the Truths of
God.
Objed. It tendeth but to prejudice common Readers ^andcaufe
them to cafl aVoay mens labors^ that might profit them for Bre-
thren to multiply quarreh, andagainft themy efpecUlly when they
covfefs that there u no real difference to occafion it, the thing is the
the more without excufe.
Anfw. And what harm is it to the Church or any foul to be
brought to a fufpicion or diftaft of any thing of mine, or to
have any of my writtings become unprofitable to them : Are
there not more enough, more ufefull and lefs offenfive in the
world. Through the Mercy of God it is an age of plenty,
and he that favoureth not one mans writtings, may favour anti
be faved by anothers. I confefs fome railing rabbious men have
done fome wrong to our common Hearers, by teaching them
to fly from their Teachers as deceivers ; but this Reverend
Man is an enemy to fuch waiei; and therefore I know not why
fuch a peaceable collation of our different thoughts or cx-
preffions ftiould be fo offenfive as I find it ordinary to be.
Object. 2?*tf was not this work^fuffciently done already f What
need fuch a multitude of ft ones to be cafl at one mans words even
at afeftfentenceSi which they clofe Vrith themj elves , when they
have done f Is not that which is here faid the fame that Dr.
Kendal had faid before .? And what need the fame be done fo
eft?
Anfw. Many witneffes give the ftronger teftimony to a
Truth ; many may read the writtings of this learned man,
that would not have feen or read Dr. K* and the great repu-
tation of fo eminently learned and difcret a man* may add
much advantage to the promoting of any truth which he (hall
defend. Or elfe Mr, Tombes would not have printed the let-
ter
C8)
tcr againft infant-Baptifm ( which fame faith was written by
this learned hand ) in his Epiftle before his third part of An-
ttpedo-Baptifm ; but that thinking the Truth was on his fide,
he thought it would be fome advantage to it, that fo learned
a Pen (hould put adeleantur upon the Arguments againft it,
faying, [/ have read what my learned ani worthy ft **WZ>r.Ham-
mond , Mr. Baxter , and others fay in defence of it -9 and I
confefs, I wonder not a little that men of fuch great farts, fhould
fay fo much to fo little purpofe ; for I have not jet feen any thing
like an Argument for it. j ("Though in this I muft ftill profefs
my DifTent from this very learned worthy man ) Yet in
the point before us , I rcjoyce, that my infirmities have occa-
fioned fuch an advantage to the truth, as the publication of
his Teftimony. When I firft received his Book, I was bufie
about fatisfying fome Reverend Brethren, that were difpleafed
with me for going his way ; and therefore received it with
fome gladncfs, as that which might eafe me of fome of my
burden,and promote the fatisfa&ion of fome of the offended.
I have heard fomewhat that caufeth me to fufpeft, that a reve-
rend Brother intendeth to write againft my fecond, fourth,
and fifth Difputations of Right to Sacraments tc{pecia\\y the laft,
which afferteth that the untcgenerate arc but equivocally or
analogically called Believers, ChriftianSjDifcipleSjSanctified,
&c. If any be upon that work I intreat them to trie firft how
they can confute this learned Author; who hath done the
fame work better (as againft me) then I could do. For I
will not take the caufe as gone, till hi* Reafons are anfwered
as well as mine. ( Perhaps I was beholden to my Appen-
dix to that Difput. for a Teftimony from him that never read
k. )
This much I have faid to let both Papifls, and all other A d-
verfaries underftand thac there is not fo much diftance among
us, for them to reproach us with, as fome of our concercati.
ons do feem to import. Fencing is not a fign of enmity , though
fighting be ; and that there is as little difagreement in our
Judgements, Ifhall further manifeft by a perufal of trefe-
veral parts of this pretended Confutation : yet freely ac-
knowledging as I go j Thofe differences which indeed I
find, Sect.
(?)
S E C T. 2.
Page I. TTE tells u% i. ^hst htbelievenhe difference to
JLJL £.? ap»? then gradual, and fo faid I. [ 2. «x?»^
f JIm* wj d.fccurle doth rot conclud'mgly evince the contrary^ ] nor
did it ever pretend it .- Thus far we are agreed.
Tag 2.(\e 33 s J He faith that ["To prove that common and (pe-
dal Cjract do d'fer only gradually, I reafiny J as folloVoeth. But I
never alferted fuch a thing, and therefore never reafoned for
it.It W2s but overlooking the terms £ Materially \~] and {J^h fl-
ea! ft educations •, ] and fome fuch like, chat caused chismi-
ftake.
Here is culled ou: rhofe words of mine, that were cafilieft
miftaken, and feveral confiderations added. As to the firft,
we are agreed that the Queftion is nut of Grace, as it is in
Go: , but in us, or of gracious acts as of us. But my weaknefs
was fuch, That, 1. I thought, as a prefuppofed, thing to
meet wkh fome that infifted on the name, 1 might have men-
tioned exclusively this Grace which this Reverend Brother
cxdudetb, as I did. 2. I thought that Amor ComplacentU
vel acceptatto div nx, had denommatione extrinfeca been capa-
ble of a gradation; and that as truly, as we fay, God loveth
one man, and hatetb another, and that he loveth him con-
veted, whom he (fo) loved not unconverted, ( amore com.
placer,t'ai& accept ztionit J as truly might we fay, that he loveth
fwith that loveja holier & more heavenly upright man,above
a fcandalous weak Believer, that hath the lead goodnefs.and
the moft fin that is confident with fincerity. Hut I am re-
folved fo far to ftope to the learning of this Reverend man, as
not to maintain this opinion againft him ( though I may not be
cured of fuch conceits fo foon as be defireth.)
As to his fecondConfid. p.*g, 323. We are fulh' agreed,
that G-ace is l^^nv 71, and that if ever Tit'rns and Sempro.
ntiu had Grace, i* wa« no: in order of Nature, til! after they
were men. Bik Fconfefs I think (till, that Grace to Adam
was not aliqtiid natura fuperadditum, unle^ rou confine the
word Nature to his meer faculries, as diftinct from thofe right
C Difpoficions
(IO)
Difpoficions, which were natural co them, though fepara-
bie.
In his third Conclufion, hereceits fome of my words Our
V'Jerflandings and H'ils are fkj fall} the fame, &c. and faith
that, Q This Ajfertion as'tU here exprejfed, is evi iently untrue ;
for our ZJnder [landings and Wils, are fo far from being the fime
in fpecie, &c. ~] Still we are agreed whether he will or
no. But did I write this falfe AfTertton? yes, allfaving one
word> yea a Tillable, which iseafily overlookt. And 2. The
falfe meaning which the adjoined words do juftihe it from;
being fpeakingof the Matter of faving and common Grace,
I though: it not impertinent to mention it as a common Con-
cefiion, that all of us agree in -QThat common knowledge
and fpecial common belief ■ and fpecially agree in this gene-
ral Nature, that both are real knowledge and belief, and that
our Uuderftandings and Wills are all Phyilcally the fame, and
tha: they agree in the general nature of an Act, yea fuch as
(fubftamnlly atleaft) have the fame Object. [ Thefe are
the haynous words, or the fruits of my greateft weaknefs
icfeemSjthat it ismanifefted in that difcourfe now here. 1. This
moft learned Author did both. Pag. 522. and ^£324. ftill
leave out the word [ AH, 3 (thu's bu: a Tillable ) And
2. The more eaTily feigneth that I fpesk of the underftan-
ding and Will, of the fame perfon, contrary to the drift and
plain exprefsions of the dilcourfe which treats of the diffe-
rence between the Grace of the regenerate and unregenera:e :
BecauTcI fa w this exact Difputant leave out the word [ Alt']
more then once or twice, I was willing to have found that in
fome one Impreffion the Printer had omitted it : but I am
fruftrared of that conciliatory excuie, finding it in the fecond,
third, fourth, fifth, fixth and fevenrh Impreffions ( which
were all : For that difcourfe was not in the firft. ) But yet
I have one excufe : Perhaps the Reverend On'uter never
reads the Book, but received thefe pafiages cranfc ibed by his
Scholar , that may be more prone and willing to miftake. And
if I had laid, that the faid faculties are but fcrmJtttrH vtl
deKcmiiiticne txtrinfec4, diftinct from the ftral, and from each
o'her he very well knows what great ftore of company I had
had.
00
had, and that of the higheft foorms in the fcools which might
have put fome honor on a perfon fo inconsiderable as I : and
every man of the third form,1 that calls the difference reall , is
not in love with the notion of a fpecificke difference ,
though commonly they agree : But this is nothing to our De»
bate.
Page 3 25 . He faith, That £ thi* m*kfs nothing to the prefent
pnrpofey ncr any Way proves that common andfaving Grace differ
ttotfpictficall]. ]
Anfa. Mil we are agreed.whether he will or na : Though it
make not to the purpo'e, it may be mentioned exclufively,or
as a common conceilion, prefuppofed to the purpofe as him-
fclf here innocently mentioneth it : ani if it will not prove
that ther: is«o Difference it will (hew here that the Difference
is not.
But he faith, It is xholly impertinent .Sec.']
Anfw. 1 . See all you that are adverfaries to the honor of
our Unity, that we are fo far from difagreeing in Articles of
faith, that we will not fuffer fo much as an lmpertinency'm
one another without a reprehenfion. 2. 1 amforry for an
Impertinency.but I am glad that it is not falfe. 3. Its imper*
pertinent to your purpofg.bwt not to mine.
Once for ail , this was my reafon of tbefe pafTages. 1. I
knew by long experience, abundance of people that credibly
and confidently profefTedto have fome real undifembled de-
fires to be fober,and yet lived in drunkenntfs ; and to be god-
Iv\ and yet had little of it in their practife, and to have a
Love to the godly, (and truly would do and fuffer fome-
what for them s but yet loved the world and themfelves fa
much better, that they would be at no great coftor danger
for them : fuch a Love they profeft toChrifthimfelf , and
a credible profeflion they made of a true dogmatical belief.
And thefe men were many of them deeply pofTefTed by mifta-
king our Divines, that the Ieaft true (or real) defire after ♦
Chnft or Grace, was faving Grace it felf, and would certain-
ly prove that the perfon fhould be faved, fo that fome of them
tiiat itved in ordinary drunkennefs for many years, would after
they had been drunk cry out of their fin, and be ready to tear
C 1 their
(11)
their hair, and profefs themfelvcs unworthy to come among
Chriftians; and yet ftill would profefs chat tbey were confi-
dent of pardon by the blood of Chrift, becaufe they were as
certain as that they lived, that they hsted their fin as fin and
defircdtobegodly, and could wifh themfelves in theftateof
the bsft, and did believe all the word of God to be true, be-
caufe it is God's that cannot lie, and had felt experimentally the
fweetnefs and power of it en their hearts, and did truft on
Chrift alone for Salvation. I do not feign this,but have found ic
in old and common Drnnkards,and fuch !ike,for many & many
years together.Now the work that I had to do with thefe per-
sons was to convince them that fuch good defiresasare habi-
tually, and in ordinary pradice conquered by flefhly, world-
ly defires, will never prove the foul to be fand'fkd : and
fuch a Belief as is conquered by unbelief or fenfuality , will
never prove a man to be juft fled ; and fuch a love to God
and the godly, as is conquered by a greater love to carnal felf,
and the world, may ftand withafta;e of condemnation. O
but fay they,w* are certain that we diflembie not ; Thefe de fires ^
Belief \ Love^ &c. toe have. Should I fayr that they lie, and
have none fuch, they would never believe me, nor fhould I
believe my felf,becaufe I believe the Scripture, and the credible
Profefiions of men. I conclude therefore they have that fuch
ads as they affirm, and that they are Analogically good ( in
moral fenfe, ) and come from the common Grace of Chrift :
but that befides the Reality of thefe ads , they muft have
them in fuch a predomnant degree, as is fuiced in its EfTentials
to the Object , and will overcome their contraries in the
main bent of heart and life, and p ove predominant habits in
the foul, before they can hence conclude that they are fandu
fied : Where note, that the men that 1 fpeak of, trie not
their ads by a lutablenefs to the object in its relative perfecti-
ons, nor do they once know, or at leftconfider of the mo-
ral refpedive formality of thefe Graces; but look all at the
Ad as itisexercifedonGod, Chrift, Scripture, Saints, fub-
iWntially confidered, or if confidered as Good 5 True, &c.
yet not erTedually apprehended as the chief good, moft cer-
tain neceffary Truth, &c. Soihatitisthefubftance or mat-
ter
C*3>
ter [ as its commonly called ) of their Belief, Love , Defire,
drc. That ourqueftion with fuch men is about: And there-
fore my bufinefs with them was to (hew them what it is in the
itttr and Subftance of thefe Acts that is neceffary to prove
the,n formally, fpccifically faving, viz, thatbefdes the right
conceptions of the object, the act muft be in fuch a prevalent
Degree,as will prove a predominant Habit in the foul;and that
fuch unefTe&ual Actsas are before defcribed , mayftand with
a ftate of condemnation. Hereupon it is, that though Grace
is fpecifled and to be denominated from its moral form; yet
my bufinefs led me to prove that this moral form was incon-
. fiftent with any degree of thephyfica! Act, but what was or-
dinarily thus prevalent or predominant : And therefore to af-
ertthatthis moral form did lie in a phyfica! degree of the
matter, and that a lower fubdued degree of the Act3 was
matter unc^pab'e of fuch a form, though it was capable of
the general Nature of ( an Analogical at left ) Vertue, Duty
or mora! Good, denominated from fome anfwerablenefs to
the Precept, ( at \&f*cundum quid) yet it was not capable
of the fpecial form of that Faith , Love , Defire, &c. to
which God bath prornifed Salvation, as the Condition.
Reader, Once more I have as plainly given then my mean-
ing as I can fpeak : Forgive me thefe Repetitions and con-
fiderthe occafion So that you fee, this Learned, Reverend
man doth build all his oppoficion on a meer miftakeTuppofing
me to fpeakof the Fcrm, whofpoke onlyof the Nature of
the Ad, or the Thjfical Matter , ( as before exprelTed. )
And now I ma1 e thee the Judge of my impertinences.
The fame anfwer ferves to his fourth Confid.and his [] quid
hoc aiJfhic'i Bcva, ~ ( who have been fo long in the yoak
that they are ready to lie down : ) and to his Queftion
\_Will it hence fo/-nv that all Belief, &c. are fpcifically the
fame ? ~] An(ve. No. We are here agreed too : But it is no
fuch new thing to call either our faculties the fubject matter
of the Acts, or the zslcls the Matter of our Grace-, but that I
might pardonably fuppofc, that I might meet with fome fuch
fiHy foul as would ufe fucb a notion : and if it will but follow,
that [ In tbv much , there is no phjfical fpea fickle! ffcrence } It
ferveth my ends. C 3 T ] ag.
CH)
Page 327. ConficU. He again receiteth the famepaffage,
that [_ TheVnderfianding and Will are \hyfically the fame, ]
And again, The third rime leaves out All9 when I faid, Our
Vnderftandings and Will are phy fie ally all the fame: which more
perfwades me that he never read the Book which he confutes,
but took his fiholars tranfeript, ard fee (till our happy Agree-
ment. The charge here is but [impropriety and incongruity, ]
(And I heard ere now from one 0! his fcholars , that I could
fcarce /peak^congruoufly.) but I would I could have fpoken In*
telligtblj. But I am glad that I fpoke not fal/ely. The firft In-
congruity or Impropriety is,that I call all ourunderftandings and
mWs^ltke fn b fiances] when they are but Accidents.} But 1. An
Ad is but an Accident, and yet what more common phrafe,
then fubftantid Atlas y when we diftinguifli it from the Moral
Form. Read firft his own Exercitation/fe malo. and then judge.
2. I ventured long ago to tell him, my Reconcileabknefs to
the Scotifls Nominals &c. and that I made it no Article of
my faith ,• that the faculties are Really diftinS from the
foul, and then they may be fubftances. For I am of
their mind that think the foul is not ameer Accident. And
if all the Rabbiesof that mind in the Popifh fchooleshave no
Authority,!! may modeft ly fay with one of our higeft Foorm at
home Q Quod Phylo/ophantur volant atem &• wtelhclum^effe du-
os Potentias reipfa d'tflinUas^ dogma Philofophicum eft, ab omni-
bus haudreceptam* & Theologicis dogmatibas yfirma*idi* aut in*
firmandis ,/undamentum minim c idoneum. Davenant Deterra.
Qj7.pag.166.]
My next incongruity is,that I fay they are of \Jike /ub/lance\
having faid that they are Phyfically the fame. Anfa. Had 1
faid that they are T^umerically the fame, and yet Q of like na-
tures'] I had fpoke incongruously. But O that I were as wife
or Learned a man as they that ordinarily cafl 1 fpecifickj*n]ty by
the name of [alikenefs ; ] if the Lntwe[_fimiles] fit them nor,
yettheEnglifh [Like] may. Vorow^Like] in Enplifh is moil
ordinarily extended toexprefs [_a /pedes] ( But think not that
lam teaching you Englifh,butexcu(ing my incongruities as far
as is meet J And if all this will not do, I will try to prevent
your next work in this kind , by (hewing you what a difcou-
ragcing
oo
rageing task is before you. If you will but write upon all the
improprieties of my writings, it may put you to fuch a volu-
minous toyl, as may make you repent it before you have done ,
and make your Reader think me fome worthy learned man,
whofe very improper fpeeches deferve the obfervation of fo
eminent a man.
3. You next grant me that our feveral Understandings and
Will, are not fpecificaily diftind, ) fo far ftill we are Agreed.
But you fay [it fellows not but their Attt may7\ ftill we are A-
greed. And in Ar. 5 . and 6. you fay, that [they do not only gra-
dually differ?] ftill we arc Agreed, even in your inftances.
^.329. Your fixth Confid. recitech my opinion as you
thought, but indeed not mine, viz,. Q that the difference is only
gradual, and not fpecific*l.~] Again you leave out Q materially^
and the other limiting expreffions : And why did [ fay, £ Ton
thought th s m'-ne J When />*£. 3 $2. You confefs the contrary
is mine.
Yet here let me tell you once for all. thac if my terms of [a
Phj/lcal fpecfaation ] on the reafon given of that Name, be
judg d by you improper (which I yet find you not affirm) I am
refolved not to defend them againft you , but am ready with
thankYulnefs to learn a fitter manner of exprcflion , as verily
believing my felf to be fitter to be your fcholar, then your An-
tagonift in Philofophy, efpecially the terms.
s b c *i J 1 1.
V^Ourfirft Reafon for my Opinion (pretended againft it)
X is long ago agreed t© ; Nay, fee the height of our Agree-
ment : 1 have over an J over expreiTed my confent to this part
of your Reafon, in which you know how currantly the fchool-
men and our own Divines are againft you,t//*,. [That the Alls
ofcommon (Jrace in the mrtgenerate% are not fo much as Evan-
gelically cood7\ Put yet that I feem not to hold what I do not,
i muft add, chat f mean that they have not that Aforaf good-
fiefs, which in the Hrir and moft proper fenfe deferves that De-
nomination j but yet that they are, not only left evit,nor only
materially
oo
mMerhHj tool • bat aifothatthey are properly gad tm
*uiA3&int*kt*m> tad that they have fuch an *An*tof}cil
go he #, a? Accidence have an entity : whicb i? no: No:h ng .•
And chough they may all be called fin. ye: chey have Somewhat
in them that is better theti fin: or elfe you were to blame for
calling them common Grkct : yea, I doubt no* bu: fuch Ads as
you fay are bu: pintieuU peccata, have had from G jd a tempo-
ral Rew-rd ; yea and have been preparatory to the Reception
of faving Grace. Some Duties God requireth of the unrege-
neme, as a means to their Regeneration, which fume of them
do perform. And though he Accept them no: fofara* to
efteem them either conditions of Juftificat'ton, or Properties of
the juftihed. yet fo far doth he Accep: them, as that ordinarily
he judgeth and nfcth them as fitter for favng Grace then
others. If they could do nothing towards their own fandifi-
carion, God and his Minifters would have fpared rruny words
that are ufed to them. And if there were no more I kelyhood
that thev fhould find Grace in Hearing, Reading, conildera-
tion, Asking i:, cr:. then in doing no:hmg, or plunging them-
felves in fin, we would fay lefs ro them then we do, to pu: them
on fuch means. I hope you will notd ffer from me in this.
Page i ; 2. The explication of my mind , you ca I s
flon; and ibconfefs _ thzt upon evident Reafon Iconfefs that the
• il Grace , as they a^e n: rre ?',
differ ft :y «* m:t only gr*d**Uj.'] Sol Lea-
der believe either you or me, we are agreed in tfaedecifion of
the Queftoni: felf. And thenlcan eafily excu ethe oppofirion
of a ptofeft Confenter, though I underftani no: the intent
Of !'.
Bu: you fay that \jvhen -
fferf the •sfr.fxer mxfl ever be Affijm.tt'i
ey differ fpec:e,non gradu fo'im.] Ar.f.v.i. I thought
that Q*eflion^_Howcamwe*n*ndfpee,'.*lGr '] HJ
no: beencapsble.of an it if my
it is
fenfe, liha ' ~ whci\ er y
i. If the Q^efl terms, I -
(17)
on was, that the A nfwer fliould be applied to the comprehen-
fivenefs of the Queftion , and I fliould fay that £ They differ
formally thus fit quad material/}, thus andthui] and fofpeak to
both. But \i 2. the Queftion hid been, [ Whether common and
facial Grace do differ fpecificallj.'] I fliould alwaies affirm it
(fuppofing but fuch a fpecifick difference, as between fubftance
and Accident,or an Egg and a Bird , or an Embrio and a Beaft,
remembring that omne ftmih eft etiam difftmile , leaft I be mif-
interpreted.) For when we fpeak of a moral fubjeel, we muft
fiippofe the Queftion (Imply put, to be morally meant accord-
ing to the naure of the fubject : which are my very words in
feveral publifhed wrirings . And I think verily that this is all
you mean. 3 .But this w.is nothing to my Queftion,which was
[whether materially ,or by tphyfical fpeci fixation , common and
fpecial Grace do d ffer."] And this I did deny,and thought a gra-
dual difference enough, fuppofing the Ads in both perfons to
be fuch as go commonly under the fame name, and have at leaft
fubfhntially the fame objed (as to believe the Promife,Chrift,
&c) Now I apprehended that if you had put the Queftion to
me. [ Weft man and beaft differ quoad Corpus , cr quoad ani-
mam fenfitivam,^.] the anfwer muft not be the fame as if
you hadTimply askt me, how man and beaft differ J] Had I been
askt, Whether the Love of a filter and of a Husband differ fpe~
afically as to the matter ? \ 1 fliould have faid,2Vo (nor perhaps
graduallv ; ) but yet formally, in a civil moral fence, they dif-
fer Specifically, (yet 1 know heres greater difference in the mat-
ter in our cafe). Had I been askt [ Whether the reverence and
heart-fuf-jeffion, which I have to a Capta'.n and to the GenerJ, to
a Juftice of"Teacet Lteutenant->&c. and to the Soveraign, do dif-
fer jpeciQcatty quoad maceriam : ] I (hould have faid i\fa, but
gradually. But yet cjuoaiformum civile m,they differ fpec i fie till) f
Yet I am ready toletgothefeexpreflions wbenyouwil;! muft
profefs, a word under your hand would havecaufed me to dif-
ufe them , without this publtck work that you are put upon,
Do but tell me you diflikc the phrafesfand you (hall never hear
{ without fuch Neceflicy as I expeft not ) that ever I will
publickly uie them more. I hate troubling the Church with
contending for meer words at leaft, unlefs I were bettet
D at
OS)
at wording my conceptions then I am.
But flay, 1 find my felt already under the Obligation ; Fag.
333. You plainly fay, [that if in their moral conftderationjhey
flill differ fpecifically from common Cjracesy it can never with any
congruitj be affirmed, that in any other confederation , the) differ
onlf graduaMy .?] Strange / Whyfo? [_ For inftance, When its
f aid that in their Natural and Phyfical confederation , they differ
only in Degree ; / Reply % that the Aftt of the Will and Under-
ftandtng in that confederation are notfaving Graces at all^\ You
have (ilenced me, when I have done with this account of my
Diflent, though you have not convinced me^ (having as great
advantage as moft men living to have done it, in my efteem of
your great abilities.) 1 . If this Reafon be good , then I rauft
fpeak of nothing but the firm of any Being ; nor may I con-
gruoufly mention any material or Accidental difference- For
they are not denominated from matter or Accidents. May I not
fay that a Crow and an Oufel are of one colour, becaufe that
qua color Mi they are not denominated fuch. May I not fay
that a Swan and afheep quoad colorem do differ only gradually,
though quoad colorem they are not a Swan orfheep ? May * not
fay, that materially a Ship and a Barge do differ but gradual-
ly, becaufe ex materia they are not a Ship or Barge ? Or that
materially a Dagger and a [word do differ but£jW«rf^r,becaufe
that ex materia they are not called a fftord or dagger ? I am
not yet convinced of thefe things ; but for your fake I purpofe
to fay no more of ir publickly.
You add, [_And therefore if it be granted that in that confide'
ration they differ only Gradually , yet it ft ill not thence follow ytha%
common and jpecial Graces differ only in Degree.'] Anffr. Very
true? becanfethis isan Affertion of them fimply confidered,
SLndforma'ly, and not limited ad materinm. But if you will
grant that materially they differ but in Deg ee, ycu grant my
Propoflcion in termini* (z% to thai much.;
I rather fufpeft that when the bufinefs is well opened, the
Difference will be between me and moft that are offended
with me, [whether indeed they materially diffrr fo much as in de-
gree ? And they will fay > that a Lofter Degree may cor, fife ftith
the trtn Form : And then men wH fee that it is their bringing
Grace
09)
Grace materially loVeer then I do , and not their advancing it
formally higher chat is our Difference. Sure thac Reverend
Dodor thac hath already oppofed me in this Point, doth harp
upon that ftnng.But I could wifh they would let this be plainly
understood : I think not favmg Grace materially (o LoVq a
gfc#ȣ as they : &n& formally I think it *w high as they do. But let
fuch understand that it is towards the fame objecli that the Alls,
muft be compared and not as exercifed on Afferent objesls. A
wicked man mav have a clearer knowledge of earthly things
then a true Chnftian hach of God and Heaven ; but not Co in-
tenfe,and powerful, effectual a knowledge of God and Heaven
as a Chriftian hath : \o for Belief, Defire, Love,c^r.
You add [7 hU Agamevt^ common andf fecial 'Belief as they
are Phyftctlly con peered, differ only , gradually ; therefore com-
mon and fpecial Cjracei differ only gradually"] in plain Snglifb, k
no more then thuy [Things Which are no Graces at all differ only
gradually ; therefore common and facial Graces differ only in
Degree ~]
Anitv. But the conclufion is yours and not mine • or equally
renounced by you and me : My Propofition was, that \_ mate
riallj they differ but in Degree.] And in plain Engliflrthats no
fuch thing as you make it of your own pleafure ; but this much
[Thofe things which in refpetl to the Precept are called Duties $
and in rrjpetl to the Prom fe are called Conditions , do jet mate'
r tally dfftr but in Degree j Or [thofe gracious <±ABs which have
Analogic ad) the form of Duties, and fo ofCjraces , but not the
Form of Conditions , th%t isyfaving Graces do yet materially dif'
fer but in Degree from thofe that have that Form. ] This was
the true fence of my Propofition. And whereas I put [as fa-
ving ] into it, it was but to exprefs that it was Grace as faving%
(rcfpe&ingthe PromifeJ and not Cjrace as meer duty ( refpeft-
ing the bare Precept) tobofe material Difference I enquired af-
ter. Only I think that there is a certain Degree of the Phy-
fical A& of Neceffity to make re the matter of fuch a Form.
For it will dwell in no other ma ter. Againft this the late Op-
p inems feem to make a lower Degree of matter capable: And
thofe that formerly I was wont to converfe with, did think that
a higher fort of matter was Neceflary % of whom I fpokeaf-
D 2 ter
(lo)
ter that Propofrion : of which more anon about infufed
Grace.
Sect.IV.
Til
c.
ill the eighth Confid.you do but exprefs your further Con-
fent.
In Confid. 8. ^.334.335;. You fay [that common and fa-
cial Graces confift not fo properly and primarily in the ABs and
exercifeof Faith and Love, &c as in the Hahits and principle
from whence they comey fo that the graciotifnefs that u in themn
not (as fnares 5&c.) iplis adibus originaliter intrinfeca, &c. ]
A»fto. 1 . I require forae proof before I believe it, thac G race
is not as much originally intrinfick in the Ads as Habits?
Our Dvines that have long taught us that the Ad of Faith is
it that Juftifies ; (and alfothat the Ads of Faith and Repen-
tance, go before the Habit,) thought otherwife. 2. For my
part, I have irons enow in the fire ; I have not engaged my
felf in this Controverfie, and fee no reafon why I fliould [whe-
ther the Habit or AB be fir ft f Hong thought as Pemble, that
the Habit was firft. But fecond thoughts have made me at
Jeaft doubtful , and loofened from that opinion ; and finding
that the ftream of Protcftant Divines have taken Vocation to
be Antecedent to fanflification , and that Vocation conteineth
(paffive fumfta) the ABs of faith and Repi»ta<ct,andfanftifi-
tion the Habit . I have refolved that without further Light, I
will never more oppofe this opinion. Its a probable way (as
Camero expreflcth it) that the Holy Ghoft by 1 he word with-
out a habit,exciteth the firft Ad by the means of the prefented
Objed : and that eodem inftaiti by that Ad he produceth a
Habit, fo that only in order of Nature the Ad is firft, but not
of time : The Spirit is as the Hand , the Objed and Word as
the Seal, the Ad of impreffion on the intclled is firft in order
of Nature, and fo upon the Will the impreffed Act end Habit
immediately are effeded by it. 1 .We ule to fay, thit Habitus
infufife habent admodum acquifitovum : though they have a
higher power effecting thermits improbable that they are effe-
ded
(21)
ded in another order. 2 This fuiteth with the Nature of man»
3. And this makes the word thelnftrument of that work,where"
as (which moves me very much ) according to the contrary
opinion, the Word cannot poflibly be the Inftrument,or means
of our Regeneration, as to the Habit, but only a fubfequenc
means to excite or educe the Ad , which feems againft the
ftream of Scripture, and Divines of all Ages. But truly my
opinion is, that as the \*>/W blorveth Where it l'fteth,3cc. fo is
every one that is brn of the Spirit : And that no man can fo
trace the Spirit of God as to be able certainly to fay whether
the Ad or Habit of Grace be firft. But it feems more probable
and congruous to Scripture to place the ad firft in Nature, but
in one inftance of time. But I will not contend with any man
that thinks otherwifc.
3. I am paft doubt that the Ads of Grace are firft difcerned :
Nay for my part, I know not what it means to difcern any Ha-
bit in my fclf but by the Ads. And therefore the Ads in that
refpei* muft be firft fought after.
4. But I am thus far wholly of your mind, that no ad can
prove a man truly fandified,but as it proves a Habit : and that
ungodly men may by ficknefs, convidions , common Grace,
&c. be carried far in Ads : and that our principal fatisfadion
about our fincerity is by finding Predominant Rooted Habits,
which are as a New Nature to the foul.Thus far we are agreed.
From all this I anfwer your inference, pag.$ 36. That he that
enquires ^whether common And [fecial Qraces differ fpecifically^ or
only gradually , fbould (if he will) rationally proceed firft % and
principally enquire concerning the Habits, &c.
Anf#.RvX 1. You muft not take your Reafons(from the Ha-
bits priority, &c. ) for granted, as long as it is a lingular
opinion among Proteftants, and unproved. 2* That muft be
firft enquired after, which is firft, ( and only immedia-ely infe,)
difcernable : but fuch is the ad of Grace, and not the habit $
8rgo^&c. 3 However, If you will confute me, you muft
confute the pofitton that I ( whether rationally or irratio-
nally ) difputed for, and not make another of your own , and
difpute for that, and rake it for a confutation. 4. But for
my part, I take not the Ads and Habits fo much to differ ;
D 3 but
(2.2.)
but (as on the by I toucht it at firft, fo) I (hall confent that
you put both hereafter into the queftion : but yet remember
that I put them not in mine at firft.
Page 337. You fay, [tVe are noft come to the hittg and foun-
dation of this Controverfie^&c.^ which you lay down in this
Pofition, The habits of facial and [faving Qr ace \ are not only
gradually, but fpecificallj diflinll from the habits and Afti of all
common Grace what foe ver. ]
Anfto. 1 . I am wholly on your fide ; and where you have
wrote a leaf for it, I think I have written many : (0 that if
bulk might go for worth and weight, I had over merited you
in this Lontroverfie. 2. But I intreat you, if you delight in
this kind of work, that hereafter you will make no hinges or
foundations of controverfies with me without my own con-
fent ; either let me agree with yen in the ftatingof the quefti-
on, or elfe pretend not that you difpure againft m?.
Your reafons to page 349, do learnedly militate for the
Affertion that I maintain : and though fome words on the by
lie not fo even with my conceptions, yet I tankfully accept
your confent in the main.
Your principal pofition alfo pag. 352. is the fame with mine
and I have no mind to quarrel with fo fait a friend, yet I am fo
far off Btcanns and Maldonates mind , as to think that where
miraculous and justifying faith are together , they differ no
more ( at moft) then the fenfitive and rational foul in the fame
man. But I am not of their mind, that they are not feparable.
And for hiftorical Faith, if you mean the affent to ; he truth of
Scripture, I take it to differ from juftifying fai h ay much as the
Intellect doth from the man, and no more. And for tempora-
ry faith , I take it to contain ( oft at left ) more then bare Af-
fent, and to be a fuperfcial common Aflent, Confent and Afrl-
ance,having materially all the Ads of faring faith, but none
of them infinceritv, that i« with a rooted predominant Habit,
and prevalent effr&ual Ads, but is a livelefs, dreaming , unef- ■
fe&ual thing. Bu: this on the by.
To your reafons 1. Iconfen: f/^.354.) that the heart
is /Ion ; yet (as D\ Harris fa ih,) hah a crural tendernefs,
fometiraes, and a luperficial c^ndernefs from common Graces.
2. i
C*3)
2. 1 confent that Temporary faith hath not [depth of earth ]
or £ much tart hy ] is Chrift faith, iMat.i$.$. which hihe
fame with £ »o w* . ] for had it not had fuperficial rooting, it
had never come to a blade and car. What infition the branch
is in Chrift not bearing fruit had, i John 15. I leave to fur-
ther enquiry. But foroe,how they are faid to be in Chrift.
J. I grant that the Temporary faith brought forth no fruit
that is no [petal Fruit 1 for no doubt, but it may bring forth,
much common fruit; moft think fo far, as that fuch may give
their bodies to be burnt And Mr. Shcpheard in your Book
doth mention a great deal.
4, I cafily grant alfo that Temporary faith is cowardly, and
fails in trial ; in all this we are agreed.
Page 359* You begin your mors diflinft confirmations :
Though i agree with you in the caufe, yet no: in every word of
your Confirmation5. Your firft difference is in [the Nature of
ths Principles, & caufes whence they Jpring; Common belief being
general' j An acquired dfpofi:ion or Habit produced by the ability
of our Natural Vnder [landing, ajfifled^ith good education and
induflry : but laving Faith the immediate w)rl^ of the Spirit :
one u Habitus acqiifitus, the other infufus.J ^efnfit Either
you mean here the Extrinfick, [Principles and Caufes]or the In-
trinfickj If the Intrinfic^ then either the foul , the faculties,
or the Habits : not the Habits ; For its thofe that are now the
fubjed of your Queftion; ^and therefore you call them not [the
Principles and Caufes ] o themfelves , though you might call
them fo as to the Ads. Not the faculties, nor the foul • for
you yield before that the foul or faculties of Regenerate and
nnregenerate differ not fpecifically . It is therefore the extrin-
fick, [Principles a^d Caufes'] that you meant. And if fo , it is
either Qod himfelf or fome Atlion of God . hat is a middle thing
between the Ager.t and the Effect , or lt is the Inftrumenul
Caufe. Not the fnflrument : 'For 1. You exprefs a Higher
caufe, 2. and the fame wordistheinftrument of God in cau-
fing a common & fpecial Faith: the fa me feed fell on the good
g-ound and the ftony. Nor is it God h \ mfelf you that mean :
for he is not of afpecies, much lefs of different (pedis, as he is
the Principle and Caufe of different effe&s: nor ishis^/V/fos-
for
CH)
for his Willis his Eflence. Yet I would fas aforefaidjconfefs
Chat Denomtnatione extnnfeca , his tViH or Love may havedu
vers Denominations, according to the diverfity of effetls : But
yet not denominated specifically divers from every diftinct j^m-
fi cation in the effeds. Nor can it be your meaning,! think,that
fpecificallydiftincl-T*iilsinGQ&a.rtthe caufes : For you fay
Pa£*$l7" ?23* \J~he favour and Love of God to his people Comet
not noVv into confederation, 1 . This isfubjetlive in Deot
2. Ttecaufe the Grace of God in this notion at it fignifieth his love
tout is not capable of any degrees • the Love of Cjod , as all other
zs4l~l< of the Divine Nature, being like God himfelf abfolutelf
femple Without an) compofition effentialor gradual.] Noc to en-
quire how that which \it God himfelf can be like God himfelf, ]
(Tor we all fpeak incongruoufly fometiroes ) from hence its
plain that it is not the Love of Qod as in himfelf that you call
[_the "Principles or Caufes* It remains then that it muft be fome
Atlion or Emanation intermediate , or as paffing from God to
theeffed* But thats not likely neither : For i. Youfeem to
be mofl: friendly to the Thomifls in other points; and you know
that they and many more (with many of our own ) do main-
tain that there is no more Execution or Operation necefTary
ex part e'Detbut his meer Veil* ; and that his willing the tried:
to be thus or thus, at this or that time exiftent doth produce it.
2. Your felf faid, ubi fup. [ The favour and Love of God is
fubjedive in Deo, &terminative on'y wnobis-] 3. If there
be an operation diftmd ab onrante & re opcata, it is a Crea-
tnre or the Crea'or : Mot the Creator, for he is the Agent ; if
a Creature, they that will prove a fpecihxk difference in it-.muft
firft tell us whit creatwe it is 3 and (hew us the general Nature
of it. 4. Many Philofophers think it inconfiftent with Gods
immediate Attingencie and Operation, immediathne virtutis
tfrfvppofiti. So that 1 fcarce think that in this you place the
fpecifkk Difference, or gather them to bew<? ccelodflant, as
you fay-
But it is not imaginable that you may mean tooppofe the
extrinftck and intrtnficl^ Caufes in the different perfons, as if
£manso)ton faculties ] were thecaufeof Temporary faith, and
\J}ods Will] the caufe of faving faith ? No, I dare not entertain
fuch
(M)
fuch a conjedure.For i .1 doubt not but you will yield.that tem-
porary faith could not be produced without the will of God :
At leaft, they that think man cannon determine his own will
to the ad of fin, till God doth phyfically predetermine it; will
I hope yield that man cannot Temporarily Believe without the
will of God. 2. And J reft aflured that you will yield that
that mans foul, or faculties, is the fubjeft of both common and
fpecial Grace. 3 . And that the faculties are as much efficient
in the Production of fpecial Grace as of common. So that if
they are not efficient of fpecial Grace, then not of common.
Of which more anon. 4 Qrif that were denied, yet as long
as they have both the fame will of God for their Original, you
confefs one to have asH'gha Principle as the other. And
though fas is faidj denomination extrinfeca, we may fay that it
is a (feci 1 1 Love that is thecaufeofone, and bur ^common love
that ts the caufe of the other, ( becaufe one is the willing a fpe-
cial good, and the other of a common ) yet it xsVnitythni is
the Original of multiplicity. One Will of God eaufeth
both.
One more conjecture : May you not mean that God imme-
diate is the caufe of fpecial faith, and <^od by the Word is the
caufe of Temporary faith , and fo oppofe the principal caufe
a'one, to the Principal rrith the Inflrument} No, that cannot
be : becaufe 1 . As long as God is the Principal caufe of both,
by the fame will, the ufe of an Inftrument in one only will prove
no fpecihek Difference. 2. Becaufe our Divines (and others,
excr pt fome Enthufttft*) are commonly agreed, that the word
is the Inftrument of working faving faith as well as Tempora-
ry (though \ confefs I know not how that will confift with their
opinion, that fay the Habit is before the Ad. feeing it is fcarce
conceiveable how the Word (hould caufe a Habit without firft
caufing an AS.) 3 . Befides, its commonly affirmed, that God
doth erTecl immed^atione virtutis & fcfprjiti) as well when
there is an Instrument as when there is none.
lam therefore left uncertain of your fenfe : but which ever
it is, I fee not how it will hold, 1 1 is moit likely that you di*
ftinguifli of Gods modus operanti, as to fome Influxes or cattf-
ing Action between the Agent and the Subject, becaufe the /»-
E fufon
(rf)
fufion and Acquifitiw mentioned, rather intimates that then the
other. As if by a meer General affiftance or concurfe God
caufed Temporary faith, and by a fpecial eoucurfe or affiftance
or Pre-determination he caufed fpecial faith ; But befides what
is faid before to that, if we might imagine fuch a mediate Be-
ing between God and the effed, as is capable of fuch a diffe-
rence as you exprefs, yet that here there can be no fuch thing,
will appear by what follows, but I will firft confider your own
expretfions.
You fay, that [ common 'Beliefs is an Acquired faith produced
by the Ability of our o^n under ft andingt, ajfijted With good edu-
cation and induftry.'] tsfnffr, i. There is oft as much' ufe of
our own undcrftandings, induftry, and of Education for a fpe-
cial faith as a Temporary ; But thefe alone will not ferve turn
ly. 2. You feem here and all along this Paragraph , flatly to
maintain that Temporary faith is only thus of our felves, or
only Acquired, and not wrought by any other help of God,
and his Spirit, then what is Generally neceflary to all Acts.But
that common or temporary Faith is the work of Gods Spirit
as well as faving faith, is moft exprefs in Scripture : And that ic
may as truly be called Infufed, and that it is from a fpecial a Jp-
ftance of the Spirit, I fhall prove : (fpecialt I fay , gsoppofed
to meer general help or concurfe , though not fpecial , as that
fi^nifleth what is proper to the fa ved.) i. As to your felf you
confefs, /><*£.$ 38. [that there are m my common Graces of the
foul fometimes immedUtly and extraordinarily infufedby
god.} And if fome common Graces are infufed, you are much
difabled from proving that the Temporary or common Grace
of the beft of the unregenerate is not infufed.
2. The word [hfufton] being a Metaphor, muft be refolved
into that proper expreffion which you will own. If it fignifies
but a Collation, Donation, or effectual operation of the Holy
Ghoft then common Graces are Infufedzs well as proper. If
it fignifie an Operation without means, fo neither common nor
proper Grace is ordinarily infufed fat leaft into the Adult.) If
it fignifie that which is Given by more then General Provi-
dence, andrequireth more then our own induftry and Educa-
tion ( which you mention) to attain it,then this common Grace
is
(*7)
is infufed : ( Wc call it common, not becaufe all have it , nor
becaufe a Help common to all is enough to work itj but be-
caufe it is fo common to the unfa notified, as no: to be proper to
the Saints. )
3. I know no Scripture that appropriated the Title of [/»-
f nfed] to the Grace proper to the Saint: I And fure I am that
fome means is appointed to be ufed for the Acquifuion of fpe-
cial Grace : And therefore fo far as thofe means fucceed,it may
be called Acquired, as well as Infufed. Prov.i^. The Pro-
mife of Ufufion and Ejfufiost, [ I will pour out my Spirit to you]
is either meant of common mercy ^q, d. / ft/7/ pou> out the teach-
ings and per fw a font of mj Spirit to jouy in my Word , and the
teaching of my (Jl>iini/Ierj. ] Or elfc, if it fpeak of Jnfufion e fpe-
cial Grace ,icrequireth [Turning at Qod* Reproof] as ameanes
antecedent; that of I/a. 44 3,4,5- & ^^2.28,29. are com-
monly expounded of common as well as fpecial Grace : and
one of them is fo expounded by the Holy Ghoft, Atls 2.17,18.
Zech.12.io. feems to fpeak only of fpecial Grace j but fome
extend it further.
4. Certain I am that both the Gifts of Prophefie, Tongues,
Healing .&c. are Given, yea Ufufed by the Spirit j and that
Temporary faith is the Gift of the Spirit, and not meerly Ac-
quired as you defcribc. This therefore is the main thing that
y ct I find my felf to differ from you in : I conceive that thofe
that were er,light.nedi andtafled of the Heavenly Gift , and Were
made partakers of the Hoi) Ghoft , and have tafied of the good
I ''or -d 'of God, aid the powers of the World to come [had more then
meeraquired Ads or Habits. How elfc are they faid to be
made partakers of the Holy Ghofi { And how are they faid \tobe
f^ntlifiedby the blood 'of 'the Covenant , and after to dt defpight to
the fpirh of Grace 1 if they had none of the fpirit of Grace ?
Heb.10.29.de 6.4,5. * fpeak on fuppofition that the common
Expoficion be found.chat takes thefe Texts as (peaking of com-
mon Grace. I confefsl have not fuch high thoughts of mans
furrlciency as of himfelf ineitate of unregeneraae.as to think
(as you here feem to do) that he can acquire fuch things by his
ownunderftanding, indu(lry,ind by Education , without the
work of the Spirit of Chrift,(yea the immediate work (though
E 2 not
OS)
hot without means) as Scripture teis us the unregenerate have
pofTcffed. I think their Grace is cceli foboles too; and that
Nature and induftry will not reach fo high of tbemfelves,or by
general concurfe, as to [wajhthefe fwine , andcaufe them to
efiapethe pollutions of the World^ through the knowledge of the
Lord an A Saviour Jefns £V*/2, 2 Pet. 2. 20 21. To receive the
V/ord with j*j, Luke 8 1 3 . and believe for a while : John 2. 2 3 .
24. To fpare citations • fee but ail thofe great things that Mr.
Shi f heard in your Book afcribeth to Hypocrites^ judge whe-
ther they are not beyond our corrupt nature to reach by way
of meer Aquifition? When PW hath [ given m to under ft and,
that no man can fay that Jefus it the Lord,but by the Holy Ghoft*
1 Cor, 1 2.?. And chough its like he hath refped to thofe times
of persecution, when confefling Chrift was the way to fuffer-
ing , yet bow far many unfandified ones have gone in confef-
fing him,and fuffering for him, I need not tell yon. [ There are
diver ftties of Gifts, but the fame Spirit. To one U given the word
ofwifdom by the Spirit, to another the Voord of Knowledge by the
fame Spirit ; to another faith by the fame Spirit- By one
Spirit we are all rBapiiz,edinto one Body 1 Ccr. 1 2. 7,8,9,
1 2,29. I find, One Spirit, and one way of Giving Gifts, with*
out your diftindion : but no mention of any fuch gifes with-
out the Spirit by our own Acquisition. See Gal. 5. 1.2,1,5. Epb.
5 9. 1 John 4-2,3.
I would give in many more of my Reafons , but they lie to-
gether in Gregor. Arim'menf. in 2. fent. 1)1(1.26.17, & 28. j^
1. fol 84. &c. Who againft fome femipslagian Moderns main-
tained [1. Quod homo fee 'undum prafentem ftatumy ft ante in-
fluentia Dei,generali non pot eft per liber um arbitrium & natura-
lia eju6tab £ fptciah Dei auxilio agere aliquem aUum moraliter
bonum. 2. 0 ft endit aliam partem, fuijje de ArticulU damnatis
felagiji am ft in aliauo dtfeordat, magu dtviare a Catholica
ventate quam di^um Pelag j (and yet fome think verily they
are running from ?elagiani[m% while they run into this opinion)
& ab hoc ipfam non effe ab diquo Cathohco fttjlivendam. 3. He
folveth the arguments brought for the affirmative. And though
in defining an ad morally good , he fpeaks as ) ou and I do,yee
he fully lets you know that he fpeaks of the ads ot the Repro-
bate
O?)
bate themfclves,and fuch as antccede Jufti fixation ,or true con*
vcrfion ; and therefore infers hence, foL 85. quod nemo potefi
mereri primam gratiam de Condigno , nee etiam de congrm\
contra aliquorum fententiam modernorum : ] adding [ nomine
autem gratU, non folumfignifico gratiam gratum facientem> fed
etiam gratis dot amy & miverjaliter quodcun^ Dei fpecule ad-
jutorium ad bene optrandum, &c] Whereas according to youc
way of meer Aquifition of a Temporary faith ; men may do
thac which the Papifts call meriting de congruo the firft Grace.
Not that he d^nieth (imply that which they call meritum de
congruo, but that any have it without the adjutorium fpcciale
as he cals it,in oppofition to the influent ia generate . (And his
Argument is confiderable : Nemo potefi habere ante primam
gratiam, aBum aliquem liberi arbitrij non culpabilem ; igitur ne*
mode condigno vel de congruo potefi mereri p'iinam gratiam :
T atet con/equentia : quia nullus m^retur nifi per atius liberi ar-
bitri) ? & certum efl quodnon per aiiqUem culpabilem msrctur
graiinm^fed potnu \oenam7\ And /0/.85. col. 4. He (hews thac
hefpeakseven of the ads of Catechumens and fuch as are in
mortal fin. So ihat it is not only the Ads that are proper to the
Eledthathefpeaksof. His Arguments are many and weigh-
ty, which I fhall not recite feeing they lie before you : And he
confirms it largely from the confcnt of the Ancients , Cyprian,
csimbrofe, Hiereme, Augufiine^ Damafcen, Projper, Gregory,
Ifiiorefrz. And confuteth the contrary Reafons with much
ftrength, which Scotus, and his friend Ockam%ddam and others
bring for the contrary, which twelve Reafons conrain. I con-
jecture the chief ftrength of what can be faid for that caufe.
Many more you know have copioufly done the fame work: but
I refer you to one,for brevity,as (peaking raoft that (ticks in my
mind againft your dodrine of Natural acquisition of the Tem-
porarie faith ; which Arimintnfis thought is PeUgimifm or
Vvorfe, though I intend not fo to charge you.
Laflly, I may add, that if you are of the now prevailing opi^
nion$thac no Agent natural or free can ad without the Pre-de-
terminationof God as the firft immediate Phyfical Caufe. I
cannot fee how you can poffibly fpecific common and fpecial
Grac* from the manner of Divins produdion , nor why all:
E 3 ouc
C3o)
oar a&s good and bad are not equally by Infufion. For thongb
you may change the name, yet that which you call Infufion of
fpecial Grace, can do no more then phyficaUy^ immediately, in
fuperably as the caufa prima fimpliciter nee eff aria, determine tk*
Vrill ; and fo much is faid to be done in every ad of temporary
Faith, yea in every natural,yea in every wicked ad. (Though
I muft profefs my felf in this point of the Judgement of Jan.
fenius% which the forefaid greg. Ar. following tsfuguftine)
before him thus expreffeth , that [ Dew juvat nos ip/um aft-
nm immediate effciendo, & non folum juvat Dens ad bonumpar*
tialiter co-efficiendo, quod eft modus Communis quo concurrh ad
cujuflibet creati agentis quemlibet fed Ad produftionem
atlas mali folumprimomodo (per inflttentiam generalem) Dent
coKCttrrit ; quia nonfacit voluntatem agere attum malum, [tout
facit earn agere aftum bonum.] But ad hominem : this exception
is valid againft any that go on the Pre- determinate grounds.
Let the Jefuits then call all Temporaries, Graces [Habits
acqnifitos & oriinii naturalist Let them call this faith but [ ft-
dem humanami] as produced by the power of humane Caufes ]
as you fay ; For my part I will not Pclagianize with the Jefu-
its ; nor can I believe what you further repeat, that [common
Belief is not Divine in refpetl of the Principles from whence it
flowes, but generally of an humane defcent andpedegree.] I do not
think that we are fufficient of our /elves to think one of tfaefe
good thoughts ofourfelves ,but that allourfufficiencj u ofGoa1,
Who workitk in us both to will and to do ; from whom cemeth eve -
good gift % even fuch as the Temporaries. Yet do I not charge
\jou or Suarez, or the many others'] whoever they be, to be mi-
flaxen in your Metavhjftcks: Far be it from me to compare with
you there. Only I cannot be of every mans mind that excelleth
me in the Metaphyficks.
Segt.V
OQ
Se ct. V.
[Second. \7 Our fecond Reafon is drawn from the nature and
1 pfoper A&s of both qualities, ( page 562. )
faying Belief is the firft fpiritual life, but common 'Belief no
part of it. ] Anfwer. This Reafon feeras to be further
fetcht then I dare allow of, if you mean by £ 77?* nature of
the quality and Alls ] the matter it felf. For if the t erm [Life\
be Metaphorical here, or it be a Civil or Moral Life that is
meanr, then I (ball allow you, that only fpecial Grace is this
fpecial moral Lift : but if you (hould mean a natural Life^ or
a common moral Life,l fhould not grant that all but the Saints
are deftitute of thefe. i. You cannot prove that the term
Life may not be given to common faith ( as gocdnefs is ; and
as Entity is to Accidents ) though that moft zmmzntfpecies of
Faith, called faving, be alfo eminently called our Life, for I
find in Jud. 1 2 < That theHereticksor Apoftates there menti-
oned*, are faid to be twice dead , and plucked up by the roots ,
which implyeth,tbac fome kind of life they loft which once they
had, and the feed that fprung up by the ft ony ground and among
thorns had a blade that had fome kind of life ; and the branches
of Chrijl that ittfrmtlefs yet Neither not , till they abide no
more in him, John 15.26. The receiving of the Jews into a
Church-ftate again Will be[life from the dead]Rom. 1 1 .15 Eze^.
16.6. And its called a Life% that the backfliding fall from,
E*.ek,. 1 8. and 33.11. But fuppofe the name of Life be im-
proper to give to the Temporary ( who wants no doubt the
fpecial Life. ) This proves not a phyfical fpecifike difference.
And to the Queftion, [why common belief is not this fpiritual
Life in a left degree f ]
I anfw.Becaufe it is a matter uncapable of that moral form
which is denominated Life , your inftance of Calor * being
of meer phyfical confideration,ii alien and impertinent : your '
inftance of Vertues is more pertinent. And to that I anfwer,
That though fortitudo moralu in minori gradu demminat fttb-
jeclumfuum forte ; Yet are there fome degrees of the matter,
which are incapable of tht form and name of fortitude ;
though
(30
( though in ourcafe,th? lower degree is capable of the name of
Faitb.yet not of the fame fpecifiKe form,as the higher degree. )
Yea forae degree of fortitude, overcome by a far greater de-
gree of Cowardize, may not denominate the fubjed fimply
forte, but only fecundum quid : nay if the queftion be fimply
put, whether that man be valiant that alwaies runs away, &c.
it is fimply to be denied, though he may have fome fmall con-
quered meafure of fortitude, becaufe the man is to be deno-
minated from his predominant difpofitions,and therefore to be
called Pufillanimous, and not valiant. Temperance, Juftice,
&c. confift in a certain mediocrity of matter, and neither of
the extreams are capable of the form ; And where fomewhat
of the form is, it will notferveto dedominatethe managainft
a contrary predominant vice*. One man may be fo far tempe-
rate as to abftain from excefs of meat, and not from excefs of
drink, recreation,^. And another may have fo muchuni-
verfal Temperance as (hall reftrain him for a few daies, and
againft fmall Temptations, but yet once or twice a week, a
ftronger Temptation leadeth him into fornication, gluttony ,
drunkennefs, &c. If you ask me whether this be atemperare
man, I fhould fay no, but an intemperate : But if you ask me
whether there be any degree of Temperance in him, and whe-
ther in tantum, or [ecundum quid^ he be temperate,I fhould fay
yea.
The leaft degree of Sub\eUion or Obedience may in tantum
vel fecundum qma, denominate the fubjed accordingly; but
yetfuch fubjeSionand obedience as is due to a Judge or Ju-
ftice of Peace ,denominateth not the perfon loyal orfnbjeU^nd
Obedient as is neceffary to the Sovtraign Pofter. As all Power
of Cjovemntent denominated the Subjed T0r*«r or a Gover-
nor. Rut there is none but a certain degree (even the higheft)
that will denominate a man a Soveraign or M-ajeftick fimply.
So I have fttll acknowledged that the very fpecifick form and
"name of laving Faith is not agreeable to that degree which
Temporaries have, though a fort of Faith it is, and is called
fo in Scripture.
The fum of all my-difcourfes on this Subject is but this. To
the Effence of fa ving Faith, Love} Subjection, &c. It is ne-
cefTiry
(33)
ceflary. I. That the Object be apprehended in all its eiTen-
tialRefpects. 2. That the Act be fo intenfe and ferious, and
fuitable to this Object ( and fo the habit )as that it may be ftat-
edly predominant in the man againft its contrary. Two forts
of Faith therefore fall (hort of being formally this faving faith.
1. The one is theirs that do ferioufly believe in the fame
Chrift perfonally confidered, and in thegenerall or in moft
ptrts of hi6 office, a? we do : but they leave out fomewhat of
the ObjeEt, that iseiTential to him as the Saviour, e g. They
believe in him as God and man, as one chit hath undertaken
the office of a Redeemer and Mediator, and hath died for fin-
ner?,& in general is the Prie *,Prophet and King of the Church,
and a J unifier and Sandifier, giving Repentance and Remifli-
onof fin- but withal), when it comes to the applicatory con-
fenting parr, thev believe not in him as their King, and their
Sandifier by his Word and Spiri", nor as one that (hall lave
them from their raigning fin. Now this it not really the Chri-
ftian faith, or faving fr.kh, becaufe it wanteth an eflencial part,
it being efTencially to Chrift, as the Saviour offered, and the
objed of faving faith to be applicatorily [CAty Saviour in par-
tic-iUrfor the p intoning and deftr eying of my finsV\ Not that we
have aflurance, that he will eventually be fo to me ; but that we
our felves do content that he be fo to us. Asa Phyfitian is not
believed in by me ( a fick Patient ) as a Phy fitian,unlefs I con-
fent that he is my Phyfitiav.znd that he cure my Dijeafe ,though
yet I raiy pofiibly have doubts of his willingnefs,or of the fuc-
cefs. As the Ad is fpecified by the Objed, fo thefe Believers
have a faith in the fame Chrift as we, but fecundum quid, and
not e ntirely, and therefore (imply-, They are not Believers
in the Chriihan faving fenfe , or if they believe in Chrift
as God and man that will pardon and fandifie, but not as a Sa-
crlftce for-fin ; This is no: fimply and fully ( taking in all the
Eflenri&h of his office ) the fame Chrift thac we bH eve in,and
fo not the fame Faith. So if they love God asgood,butnot
ss the only furpafling fuperUtive Good, this is not to love hira
1 s God and fo not to love the fame God as we do.
2. The other fort of the unfound are fuch as do^pprehend
Ch.ift under all the fame confiderations as found Believers do,
F and
(H)
and do apprehend God as the chief fuperlative good, and have
fomc anfwerable motions of the Will and Affections ; but it is
buc by a notional fuperficial,uneffe&ual apprehenfion ; and
hath but an anfwerable eonfentpxA is overtopped and mattered
by a contrary HMk and Aftion of the foul ; either as the un-
belief is more then the Btliefand therefore rules the heart and
Life, or as the regard to the Creature,is more then the regard
to Chrift ( for want of fo effe&ual and operative an apprehen-
fion of bis Truth and Goodnefs as we have of the Creature, )
and confequemly the Heart is carried ouc more to the creature
then to Chrift or to the Father. This is not the Chriftian faith,
becaufe it is not an intenfe & ferious ad: or habit,fuch as is fit to
denominate the man He doth not believe or love God hear-
tily at all : A Belief and Love indeed he hath, but morally and
reput.tively it is as none,for God will takei: as »<?«*, as to any
faving benefit: for he that hath more Unbelief then rBelufjs not
(imply a Believer, but an Unbeliever : He that hath more a-
verfnefs the* Love is (imply no Lover : He? that hath more iif-
loyalty and Difabedience then loyalty and obedience, is not (imply
to be called Loyal and obedient at all. He that confidering all
things, fees reafon to hate his fin, and hath fome mind and Will
againft it, and yet hath in other refpects more mind to it, and
more will to keep it then to leave it, isfimpty impenitent, and
hath no Repentance. And yet a real fubdued motion of Belief,
Defire, Love, Repentance there may be in all thefe petfons ,
and fuch as fometimes in Act will feem prevalent , though
Habitually, and in the courfe of ABion :hey are notfo. As
f\a in Act feemed prevalent for a time in 'David, when in Ha-
bit and the bent of life it was not fo.
Suppofe a Souldier take fuch a man for his general, and
obey him ordinarily as a General, and yet being corrupted by
the General of the enemies, hatha prevalent WiJ! or Pur-
pofeto defertbim, betray him, and do himamifchief when
time ferves. This man is in a fort a ^ouldier and obedient but
deferveth hanging rather then Reward. So much more foT
explication, and to (hew you why a common fnith is not cal-
led by the name of our fpiritual life( the perfonthac hath it ,.
taring (till under condemnation, and in aftateof death : )yea
why
(vD
why it js not to be called the Chriflian faith, nor the perfon &
Chriftian,but Analogically,
Sect. VI.
Page 364. '"TO your third Reafon I anfwer, 1. That I
X am not of your mind, nor do you prove ir,
that common Belief is made up but of two principal Ingredi-
ents, Notttia & djjenfuj : it hath as many Ads as faving
Faith. An Affiance or reftirg on Chrift, and on the Promife
with fome kind of confent of the Will, may be in this common
Faith. [ They ft ay tkem(ehes hpon the God of lfraeljbe Lord
ofHoafts, &C Ifa.tf 2. ]
2. I grant chat a certain ttrength may be found in common
Faith j buc the ftrorigeli, greateft firmeu\is even in degree bel-
low the weakcft of a found Believer. For, 1. As the diffe-
rence (for ought I yet have heard ) is not immediately difcer-
nableinthe Ads of the Intelled themfeIves,butinthofeofthe
Will,and fo of the intellectual Ads by the Will ; fo the weak-
eft Belief of the fandificd prevaileth with the Will, and over-
powreth all refitting Arguments, when the ftrongeft faith of
others cannot do it. 2. And though the Grace infufed into
the Will it felf,be a caufe of this , yerdoubtlefs the Intelledual
AfTent is alfo a caufe • And therefore that AfTent that can do
more is Purely the ftronger. There is a difference even in
ftrength and vigor ^ where there is fo great a difference in the
efficacy. Whaty/^«V/foeveritbe of, that Light which will
fhew all vilible things, ( [uppofitis fuppovtendis,) is a greater
Light then that which either fhews but greater things,or fhews
them but dimly. And that heat is greueft which will heat
mod, ( ceteris paribus. ) The unfandified would not be fo
often called the Children ofdarJ&efs* and faid to be hlind% and
inJarknefi* ar|d the found Believers called the CkUdrtn oflght^
ar d fajd to be in and of the Light \ if we had not a greater light
then they.
3. Nor do 1 believe that the Temporaries [ AfTent, is pro-
portionable to the mediums chat produce ic, J (or that in
F 2 fome
fomefncb, at left produce it. ) I think fuch Believers may
have infallible media, and the very fame as produce the faving
faich of others ( not including all caufes as media, but the ob-
jettive motives of our flrft faith, )
4. I granrwhat you fay, pag.365. That the loweft degree
of faving faith is really our fpintual Life,juftifies. &c. which
the high^ft degree of common faith doth not. ] Becaufe the
higheftdegree of common faith either leaves out fomc efTen-
tiai part of the object, or is lower and weaker then ihe low-
eft degree of faving faith is. And you muftnot take it for
granted that it is the Intellectual Acts or Habits only where
the difference lies which you exprefs, or the cheif part of that
d rTetence. It is the Wills Act, ( for fuch there is in faith)
that doth moft or much to this Acceptance Justification, Sanc-
tification, which you mention ; which proceeds not only from
the difference of AfTcnt,but from the Grace which the Will it
feif alfo hath received.
5. A common knowledge I eafily grant there is in the un-
fan&ifled, ftronger in its kind then the knowledge of the Saints.
That is,Gramatically and Logically they may have a far clearer
undemanding of the fenfc of words, and of terms of Art,and
complex Obje&s , which are appointed to be the means of
knowing the incomplex, and things themfelves (as God , the
Redeemer, Heaven,#r . >and may be able better to defend any
facred verity, and exprefs thtir minds. And this you may call
Mquired knowledge if you pleafe, & in fome fort fay it remain-
eth a diftinft thing from the other Knowledge even in the,. fan-
difled:not but that it felf alfo is in them fan&ified & embodied
with the reft of the new Man, but that the K nowledge of words
and Propofitions, which is but an Instrumental, mediate, fub-
fervient part of knowledge, is not the fame with the knowledge
of the things themfelves,€ven God,Chrift,e£-c. But then I ftill
maintain 1 .That Temporary Believers may have mor: then this
meer Disciplinary knowledge,cven a certain illumination of the
Spirit Revealing to them C hrift himfelf,and the powers of the
world to come,in fame Degrce,Hf£.6.4. 2 Per, 2 20,&c. fome
inward tafte of the matter, as well as a Grammatica^and Logi-
cal knowledge of the words, and fenfe. 2. That as the Difci-
pjw*rj knowledge of the fenfe of Propofitions; in the fan&ift-
ed
C?7)
cd and unfan&ifxed do not quoad materiam differ by any Phy-
iical fpecification, fo neither dath the common and fpecial illu-
mination or knowledge and tafte of the fubject matter, or in-
complex object.
6". You fay much in general here,founding as if you thought
(beyond what your Thefis requireth you to prove Jthat there
were a Phyfica] fpecifick Difference in the matcer. Becaufe you
do not plainly aflert it, i will fuppofe it not to be your mean-
ing ; But if really it be fo, and God (hall direct you ro any
more of this work, 1 earneftly intreat you above all the rell of
your undertaking to tell us plainly what the Ph)[t:al Forms are
that fpecifie and denominate thefe feveral jorts of Knowledge ,
Faith, Love, Defire, &c. That there is a moral i peafick Dif-
ference we are agreed : If you affert a P^/fc^plainly defcribe
and denominate each Form,(for I doubt not bur we are agreed
that a Form there rnuft be thus to fpecifie and denominate.) I
find AmeftH4 ( Ajjertion Theolog. de Inm. TS^at.^r Grat. ) Dis-
claiming a difference as to the Object, fubject , or lumen defe-
rens & de Jucens ohjtclum9dcc. as hecals the medium; limiting
the Controveriie to th? \_Lmnt n dtfponens & elevant fubjeft-
um : ut recipijt] which he maintaineth muft be fupernatural ,
and fo do I : but withall I maintain that fomewhat of the fu-
pernatural Light is given to many of the unfanctified. And
whereas he faith that one fort of knowledge is Difciplmary fuch
as a blind man (born) hath of Light , and the other is Intnl.
five*, exreprefenti & fenftmpercepta : i. I am not convinced
that any mm in this life,doth intuitively or fenfibly know God,
or the Lord Jefus Chrift God and man , or the invifible Glory,
or Relative Benefits, fuch as pardon, Juftification, Adoption,
&c. And I am confident ] have your confent. 2. And for the
Hiftoryorany Enunciation of the Scripture, which muft be
underftood by a Grammatical and Logical knowledge, we are
agreed. 3. It is nothing therefore in all the world,that I remem-
ber, that can fall into Controveriie about this Intuitive know-
ledge^ but the inward paffionsor actions of our own fou's. That
the (oul dorh know its own knowledge and Volition intuitive-
ly, is the opinion of fome Schoolmen , and oppofed by others.
Upon which account perhaps thofe of the firft fort , may alfo
F 3 fay,
fay,that a fan&ified perfon may Intuitively fee the fincerity or
holy nature of his own knowledge. But i. if that were fo
and a common thing, mc thinks doubting of fincerity fhould
not be fo common with fuch. 2. Our affe&ions and Wills
are thought by many to be more properly faid to be felt , then
intuitively known. 3 . It is certain that the hxft ad of faving
faith can be no fuch thing as this : for a man muft, at leaft in
order of Nature, firft have a faving faith, before he can intui-
tively fee it in himfelf. 4. And this is nothing to our bufinefs :
for it is not our own faith or love, or other inherent Graces,
that is the Objed of our faving Faith ; but it is God the Fa-
ther, Son and Holy Ghoft,and the Promife, &cm which arc not
known by us intuitively or fenfiblj.. (Though the Letter of the
Promife is, yet the fenfe is not $ much lefs the Truth. ) Yet I
make no doubt bat a true Believer being once juftified by faith,
hath fometimes after fuch Peace with God, &ftiedding abroad
of his Love in the heart, as gives him (not an intuitive or fen-
fible knowledge of God himfelf immediatlyjbut,) a lively Re-
lifh and feeling of thofe precious fruits and tokens of his Love,
which may be called an experimental knowledge that God is,
and that he is gracious, faithful,^. Seeing him more clearly
in this Glafs of his Image on our own fouls , then in our firrV
faith we faw him in the meer extrinfick Glafs of the Gofpel,
Work?,^. though in both the Spirit caufeth the apprehenfi-
on. 5 . And if this were any thing to us, yet fome inward tails
the unfandified do attain. So that I cannot yet reach to un-
derftand, that between the Knowledge, Aflent, &c. of the fan-
dificd,andthe higheft Temporaries, there is Phyfically any
fpecifick Difference, but only morally : but a very great gra-
dual differencealfo Phyfically.
Your Similitude of the Light of the Sun and Moon, proves
not that the matter of common and proper faith zxzfedfi*
ficdSj-phi ftcally different , and then ( whatever you inrend it
for)itsnotagainft me. It is the fame Spirit that illuminateth
both forts ; but the Sun and Moon are not the fame Illuminat-
ing luminaries : Nor is it a thing fully agreed on, whether the
Light of the Sun and Moon are fpecifically diviner ; nor of the
Heat of the Sun and of fire. Saich Ock^m^ Qucd. Lb ,3 q. 21.
C39)
fol. 48. [Effe Sites diver fi ejufdem fpeciei , poftsnt effe a Caufit di-
v erf arum fpecierum, lich non idem effe tins : patet de c a lore, qui
potefl effe ah igne & a fole?\ His Application fomewhat con-
cerned* our Caufc, \_ Ita efi in propoftto ; Primus alius potcft
cattfari ab objetlofine habit u ^ & alius a&m ejufdem fpecie , non
poteft caufarimfiab habitu,] ( Therefore you cannot thence
prove a fpecifick Difference of the Acts,that one is from a gra-
cious Habit, and the other nor.)
Page 367 You add, that [Common faith is not any difpofiti-
0», moral or Evangelical, whereby the fubjetl that hath it, is or
can be difpofed (in the Way rve nW fpea\of ) for the introduction
of the Habit of faving Faith J]
Anfw. [ The "toay you no^ [peak, of"] Are words that refer to
fo many or uncertain paflages, that thence I will conclude,thac
you mean fome way which we difown as uell as you, though I
fully know not what you mean.But that common Grace is pre-
paratory to fpecial, isfo commonly held by Proteftants, (thc~
cially practical Divinesjand fo plain in Scripture and Reau.n,
that f (hall not trouble you with many words about it. 1 . He
that ufeth Gods appointed means as well as he can, i more dif-
pofed for the bit fling of thofe means, then the wilfull defpifer
or neglecterof them. 2. He that is ne erer Chrifi is more dif-
pofed to come to him by faith, then he that is at a further di-
stance. 3. He that doth not fo much refift the Spirit, but with
fome krioufnefs beggeth for the Spirit and for faving Grace is
better difpofed for it, thenfuch as obftinatly refift orfcorn
it.
Your firft Argument is, from our Death in fin : the dead are
undifpofed : I anfwer, At dead they are fo : But 1. It is fuch
a Death as hath a Natural Lfe.and Reafonabk foul, and moral
Vermes "and common Graces con joined ; and bytbefe the
dead may be Dirpo fed, though not by death, nor as dead : Al-
low your finite its dffinitttuctes. 2. A condemned Tray tor
thats d ad in Law, may by humble fupplication do fomewhat to
difpofe himfelf for pardon, and Life : though I know our cafe
requireth much more. As I faid^God would not have appoint-"
ed anv me;tm for an unregenerateimn to ufe in order to his
Converfion, if the ufe of them did no whit difpofe us be con-
verted.-
verted. I fay theraoreofthis, becaufel am greatly troubled
with two forts of people in my ownPartfh that are harping
on this ftring, \We Cannot give grace to our [elves % nor befived
without it ; nor can V?e have it till God give it vu : which if he will
do, wejb&ll be faved \ if he will not , all that we can do will not
help it.) This is the main objection that Satan hath furnifhed
i . fome Apoftate Heathens, that fpeak it in defign. 2. And
many of the ignorant and prophane that thus are fetled in a
neglect and contempt of the means of Grace : Its as gaod fay
we lie dead in our pleafures till God will give us Life , as lie
dead in Prayers and Hearing Sermons , and forbearing our
Delights ; for we can do nothing to the quickening of our
felves.
Your fecond Reafon is, [That our nc^o birth u a neVo Crea-
tion^ which U exrntteria ind'fpofita.] Anfa. Ie is a new crea-
tion ordinarily in materia difpopta : tsfdjimt foul was created
in a Difpofed or prepared Body. The Rational foul is created
in the Embrio in the womb, in a difpofed body, yea many Phi-
lofophers would perfwade us, not only in a body that hath firft
a vegetative, but a fenfitive foul. Sure I am God tan appoint
men a cou'fe of means in which they (hall wait for his N<»w
Creation, and ordinarily blefshisown means and make a leffer
blefsing a Difpofutonto a greater, though ail this be little to
our firft Con trove* fie. For when I call the common faith [a
Difpoftiion] I talk cot of Difpodcions preparatory to further
Grace.
To your third Re 9 fon I anfwer, ,1, Some common Grace
is as folcly and wholly a gracious and fupernatural work, as fa-
ving Grace: yet men may have a Difpofitonto that , there*
fore to this. 2. Tbebigbeft Grace of theunregenerate is ve-
ry ill fuppofed by you to be but ^natural or artificial produ 1 of
our underfiandwgs.] A lower fu pernatural Grace may be a Dif ,
pofition toward* a higher fupernatural Grace. Mans corrupted
heart feems too much exalted by ^ou, wile you call him Dead,
and yet think he can Acquire the higheft Graces of Temporary
Believer without fupernatural Grace. Why then do you call
it common [Grace.] You know who tau ght men to call nature
by the came of Grace.
In
(4»)
In your fourth Reafon,you run again on the fame fuppofiti-
On,that [our oftn under {landings helped by education Jearnmg and
indujlrj) can acquire common faith. ] Even the hi^heft of the
Temporary(which you muft mean,or you fay nothing,) Againft
which I again refer you to the forefaid Difputation of *Arimi-
nenfn, who thinks he proves thU Petagianifm&r worfe. It is not
onlyfaving Grace that is infufed. 2. Infufed fupernatural
common Grace is no more of our felves, then infufed fuperna-
rural fpecial Grace. 3. To fay that Gods common Grace
difpofeth us for fpecial Grace,is no more to fay that [it is of our
felves] then it is, if we fay that a lefs Degree of fpecial Grace
difpofeth us co a greater Degreef Though in other refpe&s the
cafes differ.) Do you as fully agree with Paul, 2 Cor. 3. 5. that
[we are not fufficent of our felves to think, any thing as of our
felves, but our fufficiencj is of God, and Pbit,t. 13. That it is
God th*t toorketh in us both to ft til aid to do'] wich the reft before
cited, and then we (hall not differ in this. For I eafily believe
that faith and laving Grace is not of our felves , but the gift of
God.
To your fifth I fay, I am of your mind, that [ Faith is not
prom fed us on any precedent condition) Sec] The sArminlant
think ocherwife. Your Confequent taken of moral fpecificati-
on, Iftil grant : but taken of Phyfical, feems to go imo the
contrary extreara. There are certainty Difpofitions,where there
are no Covenant-Condition;. See what of this I have faid out
of Chemmt'ins in anfiver to Mr. Tombes A^imidverfians^ in the
Difputation off unification, if you fee caufe. i
To your fixth I fay, 1. That no carnal man,or temporsry,fo
pleafeth God, as that the perfon is accepted intoSon-fliip or
Reconciliation -9 or the adion be ex patto, rttr* <-<£»£/*, fa tteaft
with any eternal Reward) Though fome think that [Giving a
cup. of cold water to a Difciple in the name of a Difciple , may be
done by a Temporary that would not fuffer much for Chrift ;
yet I cannot fay that the Text is not to be expounded of fuch
a giving, as comes from faving Love to Chrift ) But yet fecun-
d*m quid or m tantum : A man unregenerate may do that
which is fo far pleafing co God, as that he will oft timet and
ordinar iy deal the better with him in outward Refpe&s, and
G deal
(40
deal the better with h m for his foul. If God bid him Read,
Hear, Pray, Confider, or enquire of Minifters, as he bid Cor-
nelius fend for Paer.ot bid them fearch the Scriptnre daily, &c>
he is better pleafed that men do thus ufe his means, then that
they defpife or negled them ; and in this way he ufually gives
his Grace. And thofe that have the beft common Difpofition,
he ufually takes as mod prepared for faring Grace. Our
Hookjr,fah» Rogers , and other Preachers ordinarily thought
fo, when they preacht fo much for preparatory works to Con-
verfion: naming Humiliation, Defire, fome Hope,^. I leave
you to expound that, A Els 1 7. 1 1, 1 2. \_ Thefe ( Bert an Jews)
Vceremcrs NOBLE then thofe in Theffalonica , in that they
received the Word with allreadinefs of mind% and ft arched the
Scriptures daily whether thofe things fttre fo : THgR£FOR£
many of them Believed."] Though Calvin thinks that it was not
the fearchcrs but others becaufe of them, that are faid [there-
fore to Believe] (which feems not the moft likely fence.) Yet
he thinks that [hie primus efl ad fiAem ingreffus , utproruptifi-
mus ad jequendum , & abdicato proprio carni fenfu bodies nos
Chriflo & morigeros prtbeamus.] And how many Volumes
had been written againft me if I had faid but as Calvin ('bid,
in All 17.12. £ Non fpernenda efl h<zc virtus fedulnas , ad)
quam intent os fuijfe pr<taic*t Lucas fideles in fidei fux confir-
mationem •, mult % enim qui prir.cipio ehull'.unt^ flatimfe ignavU
dedentes, dum nulla profetlus cura tanguntur, qualecunj^fitei
femen perdu nt.~] So that Calvin thought common Grace was
fuch a Preparation or Difpofition, as might be called £ a Seed
»fVaith.~$>\3X it were an endlefs task to cite all Proteftams that
write for this Preparatory Grace.
2. I further anfwer, that carnal men may have much in
them that is not carnal even the common graces of the Spirit,
and thefe are not enmity to God, though the carnal mind be ^
nor is C od an enemy to them .
To your feventh I anfwer. 1 . That though not Hypocrites
as fuch, or Devils be prepared for Grace, ) et fuch as [_begin
in the Spirit 2 and have thehigheft graces that che unfanctified
may have, are fo far difpofed for more, as that they do much
more ordinarily receive faving Grace,then others do.
But
(45)
But you fay, [ If the Gofpel is true, Its evidently other^ift9
and generally thofe have been converted to Cbnflianity Vcbicb bad
not fuch me & fur es of Knowledge and common i^r ces : Vvhen tboje
have not frhich had, as the Pharifees, &c. Anfwer, That
the Gofpel is true, I hope we are agreed : though we are
too much unacquainted our felves with the nature of our own
faith by which we do believe ir. And yet I am confidently
perfwaded that my Affercion here is truer then yours , unlefi
(as its like) by this common Grace, you (till mean another
thing then I do. I do not think that Ariflotle or Galen, or
tfic Scribes or Pbartfees had much of the common Grace that
I fpeak of, much lefs the higheft meafure. That is not the
higfuft and moft difpofitive common Orace, which. confifteth
in Artsordifciplinary know!edge/m being acquainted with the
Letters and Words , and Proportions of the Law ; much lefs
where it is joined with proud felf-conceitcdnefs, and preem-
ption and felkdelufion, being fettled ( by the miftakingof
their parts and formalities for true godiinefs ,* ) in a conceit
that they are already fandified, and fobecom the moft ne-
gligent of all others in making out to Chrift for Sanctiflcation:
The men that I fpeak of that have a difpofitive common
Grace are other kind of folks then you feem to talk of. They
are luch as are as far abafed in the feeling of their fin and mi-
fery, and humbled by Attrition, ( as the Papiflscall it) and
cry out of their fin and folly, and day and night do beg for
Grace and Mercy ; As common Grace will carry them to do.
And far ic wi; 1 carry them. And they are fuch as like the word
and waiesof God, and think his fcrvants the beft and happi-
eft men.ard have many a wifh that they were fuch themfelves,
and thac avoid as much of grofs and wilfull finning, and con-
tinue as much in hearing, reading the word, enquiring confi-
deration, as common Grace may bring them to do, and they
are fuch as have as much belief of the Gofpel, and as much
defire after Chrift and holinefs, and heaven, and as much love
to God and the Redeemer, and the Saints, as common grace
can lead them to. And wi hall, that have either a knowledge
that yet they are fhort of true Chriftianity,or at left, are much
afraid of it, ( which no doubt but comm^Grace may bring
G 2 \ chem
C++)
them to. ) And therefore are under a prudent Impatiency
tillfaving Grace come in, and the Spirit have fealedthemup
to the day of Redemption, and are crying out, what fhallwt
da tobefaved? Thefe are they that I (peak of, and not proud
Tha-ifees or unfan&ified Philofophers, or learned felf-efteem-
ingmen, that make themfelves believe, that they haveinfu-
fed fpecial Graccbecaufe they can talk of it -.And that are fur-
ther from thrift in the capical fins of heart rebellion, Pride ,
vain-glory, Hypocrifie; Worldlinefs, if not fenfuality, then
moft other men. Its none of thefe men for all their Ads ,
Sciences,Languages, &c. That I fuppofe to have the higheft
common Grace. Your Inftances therefore are not to the
purpofe and your conclusion, p. 373. is either impertinent or
very unfound.
I know that the conceit that common Grace is faving,may
make the condition of fuch perfons more dangerous , then of
fomc fcandalousfinners that are eafilyer convinced. But, i,
Thofe perfons that are fo conceited, are far from the height
of common Grace a$ Pharijees are commonly inwardly more
wicked then many of the fcandalcu?.2.And it is not the com-
mon Grace , but the mif- conceit for want of more that is
the caufe of the danger of fuch men. Even fpecial Grace it felf
may beabufed:For though duftin and the Schoolmen put it in
their definition,! hat it is fuch \j\ua nemo rrialc utitnr^ ~\ yet that
muft be meant efficiently and not objUeivelj : For I think a roan
may be proud of his Grace, and h objectively mifufeit :
much more may common Grace be mifufed ; and yet it proves
it not to be no Difpoiuion to fpecial Grace.
The Canon. 6. Concil i Arauf%cani% which you cite, is at leaft
as fully confented to by me as by you, viz. [ That thofe that
think that Mercy u given to men that Without the Grace of CjocL
do believe JVillfde fire and kjock^ & conftffeth not that it is given
m from Cjod by the infufion and irfpiration of the hoi] <] hoft i*
*tj$ believe, ftil/,anal be able to do all thefe things at we ought ,
&c* refift the Apofile. ] But Iwilldefire you to confider
what the fame council faith of the opinion, which you feem
to propugn before you goon in it. The next Can.y. faith,
£5/ qui* per nature vigor em bonttm aliquod quoA ad faint em per'
tmet vita aternat &C. Haretico fallitttr fpiritft ,non intelligent
vocem
C4«
vocem Dei in Evange'io dkentU^ fine me nihil potefiu faeerg .-
& Mud ssfpoftoli , Non quod idonei fumuj co git are ait quid a\
nobis , &c. ~ And Canon. 2*. 2{emohabet de fuo nifimen*
dacmm & pec cat urn. Siquis autemlocmo habet veritatem at^
juftitiam, ab Mo fonte efttquem debemus fn'tre^ &C. ] And fan.
J 6. Nemo ex eo quod vtdetur habere glorietur% tanquam non
acceperit , aut ideofe putet accept fe, quia liter a extrinfecus ve»
Im legit Hr%App*Y nit % dec, ] Can. 3. Siquis per invocationem
humanam gratia Dei dicit pojfe conferri , non autem ipfam gra
tiam faeere tit invocetur a nobis, contradicit ^poftolo^dcc.^ If
therefore the common Grace in que ft ion, be bonum aliquod
quod ad falutem pertinetyor\( it be but ahqwd cogitare, or if it
may be called invocation for Graceor be better then mendaci-
um & peccatum. This Councill thought it Pelagianifm to
a (bribe it to our meer Naturals without Grace. This you ob-
fcrve, fag 375 . But fo that you would limit difpofitive or
preparing Grace, to that which the Schoolmen call preventing
Cjract^ even faving faith with love : but ( as fometime they
call all that prevencing Grace that goes before Juftification
and merit of congruity , as they call it fo. ) Arminenfit ubi fu*
prat hath fully proved that they with the Fathers afcribe much
of that Grace that is found in the unjuftified to the fpecial
Grace of God , ( as fpecial is diftind from general influ-
ence. ) And therefore take heed left while pag.^j6, you
would bring the opinion which you argue againft, under the
fufpicion of Pelagianifm , &c. You run not jnto the fame :
( Whcih yet I intend not to charge you with. ) Caranza
thinks, the Councill ssiranf. fpeaks only of fpecial faving
Grace. as out of mans power ; but.he confefTeth that many
Moderns think otherwife.
For my part, though all this new Controverfie of difpofi-
tive Grace do little concern that which I afferted, which you
undertook to oppofe, yet the Rcafons which I gave here in
the beginning of this Queftion* with the concurrent Judge-
ment of Proteftant Divines, and above all, the plain and fre-
quent paffcges of Scripture do fatisfie me, that common Grace
is truly preparative and difpofitive to faving Grace j not as
one degree of the fame f pedes in moralitj difpofeth to another
G 3 degree,
degree, (for this we area greed againft .) Bur, I. As tc is a
lefs unpreparednefs and undifpofednefs then a worfe eftate.
2. As it removeth many and great Impediments. 3 . As
it is a ufe of the means appointed by God for obtaining his fa-
vingGrace.4.Asitis infantum or fecufidumquUi thing plea-
ting to God. and loved by hinayea, & as he loveth fuch as have
it more then thofe that are without k,with the love of Corapla-
cencie and Acceptation , To as it is a ftate much nearer Chrift
then other mens ofobftinate wickednefs are in; in thefe five re*
fpe&s I think it prepareth & difpofeth to faving grace. Though
I think not that this fame common Grace is the very thing that
it turned by any Improvement of ours, or elevation of the
Spirit into faving Grace. But this much lam fatisrled of.
( between the Arminian & the contrary exftream-J 1 .T hat God
hath not entered into Covenant or Promife with any unrcge-
nerate man to give him faving Grace upon any condition to be
performed without it. 2. But yet that he hath commanded
him to ufe certain means to obtain it,and to avoid the refiftance
and hindrances. 3. And that a very Command to ufe fuch
means as means, is a ftrongly incouraging intimation, that
God will not deny men the end andbleffing, that ufe the
means as well as they can. For it is certain, that he appoint-
eth no means in vain. 4. That unfandified men may do lefs
evil and more good then they do, and particularly in the ufe
of thofe means. 5. And that they have fo much encourage-
ment, ("though no Promife ) to the ufe of thofe means, that
they are left unexcufable ( not only as originally difabled,
but ) as wilfully gracelefs, and even at the Bar of Grace ( or
the Redeemer, ) if they Regle3. them- 6. And that no man
can ftand out, and fay? I did the beft that ever I couid to ob-
tain faving Grace, and yet went without it becaufe God
would not give it me.This much I am fatisfied of,as to prepara-
tory Grace.
And yet my Controverfies with the late Reverend Servant
of Chrift, Mr. 'B'ake and others, do tell me to my trouble,
that fome proteftanrs that are no drminians^ go fo much fur-
ther in this then \i then they would have it a principal ufe of
Baptifm, the Lords Supper.c^r. to receire thefe men or com-
mon
jar — mi laniial
C4-7)
mon grace (though they fcem not to have more, or fay fome,
profefsnomorc ) and advance them to Saving Grace. And
that it is the firft vifible Church- ftate according to Divine infti-
tution, by which men muft pafs into the invifible Church of
the fan&iried. But I fee I (hall have your vote againfttbis
way.
But yet really I ftiould think ( if I were of your opinion
about Baptifm , if WluTombes Letter be yours, ) that men
fhouid ordinarily be a while Catechumens before they are Bap-
t zed : And according to the Opinion I am of (for Infant
Baptifm J if I were (as the Ancient Churches were ) among
Heathens , where a principal part of the Baptized muft be
adult, (though I would not needlefly delay a through Con-
vert, yet) I fhouid think that commonly the ftate of Cute-
chumem muft be a Preparatory ftate; and that the Catechu-
mens were to be fuppofed in a more difpofed ftate, then moft
tbat flood at greater diftance.
I do verily think that a man of the Higheft knowledge and
Belief of fin and nailery , Chnft and Mercy, God and Glory, .
that common grace can reach to, with the higheft Love, De-
fires, Humiliation, Fear, Confeflion, Petition, Obedience, that
common grace can reach to, is in all the five Refpe&s fore-
mentioned, more Difpofed for Saving Grace , and Prepared,
then one that is an A poftate, or under the fin againft the Holy
Ghoft, or unto Dilty or one that heareth and hateth the M-
nifter and the Word , or_that fo hateth that he will not hear :
and that perfecuteth godlinefs ou: of hatred to it, and liveth
in wilfull Drunkennefs, Murder, Whoredom,^. I know not
what men may feem out of their own Principles, and fome mif-
interpreted Texts, but fure 1 am I find in experience fuch an
exceeding difference between the fuccefs of my Labours on
the more humble confiderate, teachable fort of people , that
are not drowned in wilful wckednefs and fenfuality with the
worft : and the old fdf-conceited, ignorant perfons, and the
proud and haughty Spirit?, and old drunkards , and fuch like
rooted fenfualifts , that there is no comparison to be made :
and I am fully fatisfied to perfwade Thieves, Adulrerers, Drun-
kards, Scorners at godlinefs,Negle&ers and defpifers of means,
and
14*3
and profeffedInfidels,rather to come out of thefefins,andufe
the means, ann believe the Scripture to be true, though but
with a Dogmatical Faith, then to contiue as they are. And I
(hall cake fuch Believers, and Reformers, to be more prepared
and Difpofed for Saving Grace, then they were before. And I
hopethisisnoHerefie.
Sure I am that ^^i/>/>4 that was almoftperfwaded to be a
Chriftian, was neerer ic and better difpofed then the haters of
Chriftianity. And I am Aire that Chrift was well able to re-
folveourControverfie, and that he told the Scribe, Ma^ i2.
34. Thou art not far from the Kingdom of Qod : ] acquainting
as that there is a Rate thats neer and next to the ftate of Grace,
when other men are further ojr*. And as fure I am that he
that faid, [AM this I have obfervtd from my youth ] was Lovtd
by Chrift, and told that hey tt lacked one thing, tMark.io.ii.
and that this is a better difpofition to G-ace, then they that are
not fo much loved, are in, and that lacl^ mor§ thingt : Though
yet even fuch my go aWay fo^roWful , through the powerful
temptation of Riches, Luke 1. 17. Ic was the work of f^hn to
make ready a people prepared for tht Lord.] And if fuch were
not more undifpofed to receive true Grace, we fhould not fo
ofthavcheardthatthreatning,cJ^r^.4.i2. Aft s 28 27. [The
heart of this people are Waxed grofs , and their ears are dull of
hearing, and thtir eyes have they clofed, left thy fhould fee With
their ey°s, andhtar With their ears , and under/land with thtir
heartland fhould be converted, and I fhould heal t hem.] This was
not the ftate of all the unconverted. Tjre and Sydon were not
fo undifpofed for Grace, as Capernaum was. But enough of
this, unlefsl were fure that there were any real difference be-
tween us. I fpeak but to your words , as they may be inter-
preted by any Readers, to oppofe the Truths which I affert,
imagining that your it\i intend it not, however you might mi-
flake me.
To your fourth Rcafon pag."76. 1 anfrver, 1. We are A-
greed ftll of the Conclufion.
2, But I ft ill chink you are very much our,in taking the high-
eft common Grace to be but fuch as the knowledge of
Tongues,eftr. which you there mention, and to be but [_ the
frod-ici
C+p)
frodtiEi of ournatur blunder ft anhngt, tdvanctdty edttcaUn And
Induftrj^now fince <JM trades are ceaftd.] For though Edu-
cation and induftry be a means to common and fpecial c race,
yet without the help and Gift of the Spirit, men can have nei-
ther fpecial Grace, nor that common grace which I fpeak of.
I much fear left many Learned, Civil, Orthodox men , do take
common grace to be fpecial, and fo delude their own fouk, in
the trial of themfelves. Mr. Shef heard hath told you from
many Scriptures ( in your Book) of higher things then thefe
you mention, that Hypocrites or Temporaries may attain. And
all that theyrhad from the Spirt in the Primitive times, was not
only the power of Miracles, as is (hewed : therefore they may
have more from the Spirit now.
5. I do not think your Confequencc good, that the looftng
of one, and not loofening, or not Ioofablenefs, of the other,
will prove a fpecifick difference. For 1 . There are many com-
mon gifts in man that are no more lofeable then faving Grace.
2. And on the other fide, it is not from the mccr Nature of
inherent Grace that it cannot be loft ; but from the Divine
Decree, Love and engagement (of which 1 have fpoken in a
Difcourfe of Perfeverance, ) For ^Adam had faving Grace,
even the Image of God, and yet loft it : yet I believe the Apo-
ftle, that it is becaufe the ked of God remaineth in us ; but I
think it is not a good Argument, #uc becaufe it is the feed, or
fuch a Seed, therefore it will remain : but it Remaineth in us,
becaufe the Love of GodinChrift, and the operation of the
Spirit caufeth \t to Remain. For esfdam had a Seed of the fame
Nature, and yet it did not Remain in him .
H Sbct.
S E C T. VII.
P*gt 380. TO your fifth Reafon, 1. I grant both your
Condufion ftiil, and that Habit; are diftinguilh-
ed fpecifka'ly when the formal Objeds are fo diftind. 2. And
I am of the fame mind with R:b.cBtror,\u4^\ you cite him; that
ro man but the Regenerate is truly a Divine or Chriftian, and
ha:b properly Theologie , but only Analogically : Though
perhaps I may have cenfures enough for com ng foneer to you
in this for all you think me to differ fo much from you. It is
but the fame ching that Diffmt. 5. of Right to Sa:raments I
maintained. 3. But lam not yet iatisjied that faviDg faith
be'ieves many things or any thing materially, which a common
fai:h doth not believe in his manner, 0: which more anon.
4. That which is the formal Objed of the Ad of Faith, is it
you fay, fpecifierh the Habi: : and therefore you afterward de-
scribe it as re. peeling the Ad. Bu: i:is not all the Metivt: and
Mat a that are the formal objeds of the ad of Faith; but it
is the Vtrtcit) tftbe Rcvcdlrr^ or Speaker, or Teftirler. He that
bclieveth the fame material Truths becaufe of the Veracity of
God the Revea!er, hath a true Divine faith j though in regard
of the Motives or Media by which men difcern or are perfwad-
ed, that the Revelation is indeed Divine , there may be differ-
ences bet ween fe.eral true Believers , and fome of them may
make ufe of infurfkien: or miftaken mediums or motives. If
you deny 'his, you will leave but kw Chriftians among Chri-
ftian:, and perhaps not any of the ignorant fort ; nay perhaps
not one at all in the world, as to their nrft Ad of Faithjif your
following grounds be annexed. For my part, if I fee a poor
Chriftian that believetb all the Articles of the faith,, becaufe
God hath Revealed them, who he is fully perfwaded cannot
1 e, to be yd at a lofs as to the rJffcAi or Motives that fhould
gerfwade him to take the Scripture to be aDi-ine R^vdation •
or if be Receive this but on infufricient grounds or Here re the
■ rt des f ~aith by Tradition without Scripture ard yet give
uphmfelf hereupontotheObedier.ee of the Do3r:ne which
he received, I (hall cake him to be a Believcror Chriftian in-
deed.
-
GO
deed. Many thoufands believe the Doclrine of Scripture up-
on Gods credit , and therefore with a Divine Faith , that are
not able to give you fuch proofs of the Revelation being Di-
vine, as the caufe requires or defcrves.
5. The Divine Veracity is fofar known by men , as they
know indeed that there is a God; For a lying god is not God,
but an Idol. And fo far as common grace may lead men from
Atheifm, fo far it may lead them to believe upon the credit of
God, or to acknowledge Gods Veracity, and fo to Believe the
Gofpel fide Dlvina, when they once take the Gofpel to be the
Word of God. So that the faith of Temporaries may have
the fame objetium formate, as the faith of Saints : rhat is,the
Veracity of God : And the Media to prove the Revelation
Divine, are not the formal object of faith; though the Reve-
lation be of necefticy.as* Condition fine ^uanon fzo the ad of
Faith, as Promulgation &f a L*w is to the ASl of Obedience.
Of this I have fpoken more largely in the ^Preface to part. 2. of
the Saints Reft,
6. Where you fay pag. 381. [ That faving Faith U built en
better Principles \as proceeding from the Spirit ofChrift and be-
ing built upon his immediate Revelation and Teftimonj, &c.] I
Anfxtr, I doubt I differ from you more in this , then in the
Conclufion. I have in the firft and fecond part of my Treat.
agair.ft Infidelity, (pecteMy ,pag.%l.part.2. §2. and through
that part purpofely fhewed how much I afcribe to the Spirits
Teftimony in our Belief. Asalfo in the Saints Reft jart.i.pag.
1 97. ( I mpreffion 7 J c .2. § 1 . and in the Preface to that part •.
and its fully and Judicioufly handled by the Amy aid in The'/.
Salm. Vol.i. fag. 122. Thef. de Tefiimon. Sprit. And by
Rob. Baronius in Apodix. ad Turnbull. pag. 7^. I readily
yield that the illumination of the Spirit is neceffory, and that
when once men have Received theimprefsof the Word, and
the Image of God by the Spirit on their hearts, they have then
inthemfelvesa Medium whence they may conclude thst Scri-
p*ureisthe\Vordof God. But vour plain Doctrine is [that
common Belief hith only an uncertain fallible Medium , and all
favmg f^ith hath a certain infallible 'Medium, and that tithe
Teftimorj .' immediate) of the Spirit "ftvhin us , Now I. Here
Hi I
CfO
I may well take it for granted that by this Teftimony , you
mean not the Spirit as a meer efficient caufe, giving us the Re-
ctified power of Believing, or the Habit, or exciting and edu-
cing the Acl, as a Predetermining, or other efficient caufe :
For as we all confers this Medicinal Grace and efficient illumi-
nation as well as you • So this is none of the Concrover(ie,nor
the thing that you exprefs. Its one thing to give us eyes and
Sight and to cure their difeafes, and fet open the windows,
and another thing to propofe an Objed, or to fee in our ftcad.
We confefs that the Holy Ghoft gives us the moral power or
Habit j and educeth the Ad , and fo efficiently caufeth us to
fee, and that fufficient Objects and Reafons for Believing are
laid before all men that have but a fufficient internal Sight.
But your Teftimony which is made the Medium , muft needs
be fuppofed to be an ob)etiive Medium or Evidence, or an i»-
ternal Affirmation or EnnncUtion , as by another within us as
faying \Tkis U the JVord of God, or this u true ] by way of full
Teftimony, not only opening the eyes to fee the evidence al-
ready extant in the Word, err. but alfo being it felf the evi-
dence^ a full inartificial Argument, and as an inward witnefs
that is to be believed himfelf, and not only caufeth us to believe
a former word . Now that bell d es all the efficient illumination
that caufeth us to believe the Divine Teftimony or Enunciati-
ons already extant in the Word, there is no fuch inward word
of the Spirit obje&ively ncceflary as the Medium of our Belief
to the Being of Saving Faith, and to prove its Specific* differ-
ence; befides what is faid ; I briefly add, thefe few Reafons,
i. This Do&rinc is Papall or worfe,making the Word of God
infufficient in fuogenere^ to the ufe it is ordained for. I know
that in other kind of Caufality, it is no difparagement to the
Scripture, to fay that it is not fufficient : but it is fufficient in its
own kind ; which is to contein the matter of our Faith,and ob-
jective Teftimony of God thereto, And though we yield that
theTranfcript or erfed of this word on the heart is objectively
ufeful,as well as efficiently, to confirm us in the Faiihas afe-
condary Teftimony, yet it is not the prime Teftimony, nor Ne-
ccfTary to fupply any defed in it : nor is Scripture in that kind
inefficient without it , to afford us a valid Mtdwm for Belief :
Many
I
many Papifts, ( of whom Baronius againft TurnbuRus treat*
at large ) do indeed fappofe fuch an infpiration or immediate
Teftimony neceffary in the Pope or Church to afcertain u* that
the Scripture is the word of God : but we are not of that
mind.
2. If the objettive medium be ottered by a voice as it were,
or any thing anfwerable wichin us, either it is aliunde, fctchc
and receited from without, that is, from Scripture, or it is
primarily from the inward Teftifier, If the fir ft, then the/m-
fturt Medium is fufficient, for it is the fame receited within ;
and fo the common and faving faith have the fame Medium.
If the later, then it is meer InfpirMion prophetical % and fo ,
i. None fhouldbeChriftiansorfaved but Prophets, which
is Euthufiifm, and more. 2. And the ordinary way of mens
Converfion ftiould be without the word, or the word be unne-
cetfary to it. For what need another tell me that by a fallible
way , which the Spirit within doth primarily utter by an infal-
lible Teftimony.
3. The holy Scripture is the medium of the common Be-
liever, ( as Gods veracity is his formal object. ) But the ho-
ly Scripture is no uncertain, humane, fallible Medium* as you
fay the Temporaries is.
4. Your Do&rine,(as your words import,) doth excufe all
Infidels before God as guiltlefs :For if there be not propound*
cd to them in Scripture, nor any other Iway , a certain Divine,
infallible objective Medium of Belief -,thcn cannot they be ob-
liged to believe. For to believe without a neceffary Ob-
ject is naturally impoflible. And though moral Impotency,
which is but their vicioufnefs, do not excufe, yet natural Im-
potency at left , not caufed by fin , doth excufe. That
their underftandings are fo blind, as to have need of the Illu-
mination of the Sprit, to enlighten them to fee a fufficient
ObjeEl or CMedtum of Belief, this is there own fault, But that
they cannot fee or believe without a certain Medium or objeft,
this is no more their fault, then it is that they fee not non-ex-
iftents , or that which is a thoufand miles of, or that they can-
not fee it in the dark.
5. According to your Do&rine, moftoftbeChriftiansinthe
H j world,
world, ana* all that I know ( as far ay I can learn ) muft be un-
chriftened, and caft into a ftate of Condemnation. For
though I know many that have fuch a Teftimouy of the Spi-
rit as I have defcribed in my Treat, againft Infidelity, Tartz.
Yet I never knew one that had any other, that is, that had
an immediate word uttered by the Spirit within him, diftind
from Scriprure, which his firft faith was refolved into, as the
Medium that muft fpecifie it. At left, it is a terrible Doctrine,
to put poor Chriftians on the rack, fo by that, few will ever
know that they have faith, if they muft prove it fpccified by
a Prophetick Revelation. And if you make any difference
between this, and the Revelation of the Pcophets, let us know
wherein the difference lie;h.
6. The undoubted fruit of this Doctrine received, would
be the inflation of audacious, fiery, fantaftkk fpirited mcn,tbat
are ready to think that allftrongimpulfes within them are of
the Spirit of God , as poor humble Christians that feel no
fuch thing, muft fall into defpair, for as they feel it not, fo
they know not how to come to the feeling of it.
7. If this inward Teftimony be the certain Medium of
knowing the Scripture to be the word of God, then either all
the Scripture or but part : If but parr, which part, and why
one part rather then another t If ah\ whence is it that never
any of the millions of Chriftians have from this inward Tefti-
mony taught us which Books be canonical, and which not:
but all go for that to other Teftimonies or Media.
8. If we hive infallible certain Media, to prove the Scrip-
ture to be the true word of God without any internal Mfdittm
as neceffary , ( fuppofing the efficient Illumination of our
minds by the Spirit to fee the CMedia already extant) then the
fuppofed Medium of the Spirits immediateTeftimoxy , is not ef
neceflity to faving Faith. But that the Antecedent is true,
is manifeft thus : we can without that inward ftordot Meiium\
(hew fufFcient proof. 1. That ail that God faith is true. 2. And
that the Scripture is bis word. And 3. Confequently that
all in Scripture is true. 8rgo% &c. 1. That God i? verax,
and cannot lie, is as eafie to prove,as that be is God. 2. That
the Scripture is his word, is proved by certain Arguments , by
Em-
CfO
Euftbins^ Angufline^ and many other Fathers, by Ficwtts*
Fives, Duple ff is, Grotius? Davenport , Qarbut, Camero , P0/4-
»«*, and an hundred more. Yet ftill we maintain. 1. That a
natural Light is neceflary to fuch a belief of this, as the meer
natural man may reach. 2. A common Illumination is ne-
ceflary to the higher apprehenfions, and faith of the tempora-
ry. 3. And a fpecial Illumination is neceflary to faving Be-
lief.
9. If we are in doubt of an inward word of Teftimony,
whether it be from the Spirit of God or nor, how (hall we
know but by trying the Spirits, and how (hall we trierhem,
but by the Word ? The word therefore is a fufficient Medi-
um, ( though not fufficjent to enlighten us to difcern it. )
10. The me Hum that is an inward objective Teftimony,
muft befomeword, or fome work of the Spirit on the foul,
A word diftind from a work : the common experience of Be-
lievers doth deny,or not know,fuch a work,that is the objective
motive, mult be in order before the Faith that is caufed by it:
But before the fir ft Ad of faving Faith , there is no fuch expe-
rience or objedive motive or CMedium in the foul : therefore
the flrft ad of faving Faith is not thus fpecified : and therefore
it is not neceflary to the fpecification. Yea , and thus there
fhould no man ever be bound to believe, becaufe he muft have
t*hat inward experiment, Word, Medium% or Motive extant
in him, before he fit ft believe ( if this were neceflary as is
faid) and yet its certain that no man hath that experiment,
Medium, &c. till he do believe : for Infidels have it not.
I confefs that a fandified man hath an inward Principle and
Habit, which others have not, and that for confirmation af-
ter his firft belief, the experience of that may be a fubfervient
Medium. But I k ;ow not of any one Article of Faith, or
any MeMum objedive for the difcerning of that Truthwhich
is neceflary to a faving Faith, which Temporaries have not
fome knowledge of. They know all the fame Article of
faith, and believed them by the fame Medit, though nor by
the fame illuminated, fandified minds^ and not with a faith of
the fame fpecies/rf/r&Pemble truly, ( vindid.Grat.pag.215 )
'But it muft be diligent I j obfervedtobtt kind of RjveUtion and
tefti-
cm
ttfiimOHj of the Spirit it is9 thereby we may be j aid to be affured
of the Scriptures d<vine Truth. It is not any inward fuggeftion
and infpiration different from thofe Revelations that are in the
Serif tures themf elves, at if the Spirit did by a fecond > private
particular Revelation ajfure me of the Truth of thofe former re-
velations made in the Scriptures : We have no Warrant for any
fuch private Revelation now% nor is there any need of them. HoW
then doth the holy Cjhoft reveal to us the Truth of Scriptures? 1
anf»ert by removing thofe impediments that kindred, and by be-
flowing thofe Graces that makes us capable of this Knowledge.
There** a twofold Impediment. I .Ignorance. i.Corrupti*
on* ThU holy Spirit cureth the. I, By Illumination reftoring
our decayed underftanding. The fecond by SavtUfcation,
infufwg into our *De fires and Afft&ions fome 'Degrees of their
primitive Holynefs. pag.216. Other inward and fecret
Revelations of the Spirit we acknowledge not in this Bufinefs. ]
Sect. VI I L
AS co your paffages, pag.1%2, 383. about opinion and
fcience. 1 . Faith is commonly faid to be neither opinino
nor Sciences ; (Though for my own part,l have given my rea-
fons for its evidence againft B&ronius and Rada, Avol. Part II
pag.1%4. tire, and againft Hurtado'm Treat, againft Infidel.
Determ. pag.6Z Franfc. Mayco, and many others maintain
it to be evident and demonftrable. Ariminer.fis, and many
more with him deny it, faying, ( ut ssirminenf. contra Man-
con ) that it hath evidentiam credibilitatis , non autem ccrtitu-
dinu : which fatisfieth not me : but if it hold , it may (hew
the impertinency or invalidity of your arguing. 2 If Paith
muft have a Jcientifical medium, or if a credible medium be
enough and diftind, yet ftll this Medium is extant to theun-
fan&ified in the word of God, without an inward propheti-
cal Infpiration. And though they fee it not favngly, yet
they fee it fuperfichlly , and with a common faith. Jtwas
the fame Reafons that prevailed with many of the fan&ified
and she Temporaries to believe, but not apprehended by the
fame
—
C*7)
fame faith. Amtfiw (ubifupra) tells us that we are paft quefti-
on : that in the Lumen deferens objeQum as he calls it there is
no difference. It was the fame Seed that fell and grew among
the thorns, and in the ftony ground, as in the good ground ,
though it had not the fame ground and entertainment , being
received but fuperficiently into the one , and being over-topt
andchoaken wirh predominant enemies in theo:her. If an
unfanSiied Divine may ftudy, preach and defend every Me-
dium necefiary to Saving Faith, then may they have fome ap-
prehenfiou andufeof every fuch Meiiumy but the former is
true : Ergo. -.
Where therefore you fay, p.ng. ? 83. lh^[Hypocritei and im-
pious perjons hive m Premfes to infer ( the Articles of Faith)
but fuch ja are Humane a*id dubious and probable. ] I exceed*
ingly D.ffcnc in this particular. They may have all the fame
Premife! as you may have at your firft Believing. You had
Help and Light to caufe you to fee the premifes which they had
not, but you had no Premifes more then they may have, They
have the fame Word as you. He that Believes becaufe of
Gods Veracity, and his Scripture Revelation, believes upon
Premtfis , that are better then humane dubious,and probable :
but rhus may Temporaries believe : Ergo — — .
But you ask, ['! 'hat Mediums and Motives have they to be-
lieve that to be Gods Word. Tor their Affent to the Divine
Truth of God< Word can be no firmer and certain then the Pre'
mifes which infer that Affent ; Now Hypocrites neither have nor
can hive any Premifes or Motives to Believe the Divinity of that
Word^ but fuch at 1 named : ] ^Anfrv-. Far am I from the Be-
lief of this Do&rine. 1. All the Arguments to prove the
Scripture to be Gods Word, which all the forenamed Writers
ufr, and Temporaries Read, and ftudy and preach \ f be fides
the inward Tefttmony which you plead for J are more then
Humane, Probable and dubious. But all thefe may a Tempo-
rary ufe in his way : Ergo .
2 All the Premtfes that you had for your firft Belief that
Scnp'ure wasOods vVQrd.a Temporary may have : For you
hid a work or word of the Sp rit to be made ufe of as a Pre-
smfe co infer Belief from, before you believcJ. But your firtt
I Premifes
CT8)
Premifes (to your Saving Belief,) were not fuch as you Dc-
fcribe Ergo — ***- .
3. Ta\cbcedof dafhingout tbcChriftian faith at a blow,
and giving up thecaufe to the Infidels. For, if the inward
Teftimony of tbe Spirt which you mention and pretend to,
be no furer a AfeMum or Premift , to infer Scripture to be
Gods Word from, then fome of the other that you affirm to be
but dubious, humane or probable then according to you, there
is no Argument for Scripture, that is better then fo : But the
Antecedent is certain. For all thofc Arguments mentioned
by the forecited Writers, from that Intrinftck Light , by which
tb€ Scripture, as the Sun is fecn, and from Propbejies fulfilled^
uncontrolled Miraclti Sealing it,e^<r. are as fure, as any a man
before his firft believing or in the Ad, (yea or after) can fetch
from wuhin him : (Though ftill hemufthave a Light within
him from the Spirit to fee them : which is none of h s Premi-
fes.) Yea, if inward Holmefs or the Spirits Teftimony be the
only Evidence, yet that Holinefs and Spirit in all the fan&irl-
ed, (which is mor- then in one man) is one o^ the Tremifes or
a Medium which an unfandified man may ufe * And though
he have not the experimental knowledge of it, and fo not the
fame manner of apprehenfion, yet the Medium is the fame,
And what a Task doyoufetthe Preachers of the Gofpel
here and what a cafe do you leave their Hearers in ? If there
be no Premfet but this of an inward Teftimony , better then
humane, dubious,^, then no man breathing can produce any
better to unbelievers toperfwade them to beleve. But they
muft fay, \Wt have no infill ible, certain Medium to prove Scri-
pture to be true, or C& iftianity to be true : but only humane^ du-
btoui Premise.'] For his own inward Teftimony his Hearers
have nor, nor can know it but by Believing him, which is a
far more uncertain way then that you call uncertain. And
how then (hall we expect that men believe us ? This is it that
Knot and other Papifti falfelv charge on our Religion that we
have no infallible certainty of it.
5. The Apoftletand Evangehfts did produce infallible Pre*
mifei for faith, befides the inward Teflimony of the Spirit in
the Hearers : therefore there is other infallible Premifes to be
produced. 6. Few
Op)
6. Few good Chriftians do believe upon the Premife or Me-
dium of the reiHmony you mention ( though by the Spirits
work efficiently they do ? ) Therefore it is not of neceflky to
the fpecifying of Saving Faith.
Laftly, I again enter my D flent alfo from your great Sup.
pofitionof the Neceflity of infall ble Premies to a Saving
Belief of Scripture being Gods Word. The word of Reve-
lation, is it felf but the Means of our Faith: the Eflentialsof
our faith arc the matter and Form fas we may call them : ) the
eflentiai material Objcft is the particular Articles of Faith Ef-
fential to Chriftianity • the formal Objed is Divine Veracity ;
that Scripture is the Word of God, is neither the formal Ob-
jed, nor any eflennal part of the material Objed ; but fas I
(atd) it is neceflary as a Condition fine cfuo. non, or a ^Medium^
that the Matter be Revealed as from God by Scripture, or
(as before the writing) by feme other way, as Promulgation of
a Law is neceflary to obedience. Now as a man muft hear
the Law protfyulgate,and believe that it is really the Soveraigns
Ad and will before he can obey it ; So we muft bear or Read
the Word, and be perfwaded that it is the Word of God before
we can fide Divina believe it. But yet as a man may by meer
Report, or by the Badge on his Coat, on fome meer probable
Reafon, think this to be the Herauld authorized to Proclaim
this Law, and yet as long as he takes it to be the Kings Law,
and re erenceth and obeyeth it as his, he pertormeth the f ov-
al Obedience of a true Subject and perhaps better rhen lame
Lawyers that were at the making of it : So he that hearcth the
Gofpel,- and is perfwaded that it is Gods Word , though but
on weak or probable grounds, and yet doth therefore believe
it becaufe of his confidence in Gods Veracity whom he takes
to be the Revealer,hath a true Divine Faith, For there is both
the material and formal Objed : the true Articles of faith are
believed, and therefore believed becaufe God that cannot lie
is the Author of them : And that he is the Author, is firft aaob-
}<& of Knowledge, and but kcondanly of Belief. For the
two Principles of faith [That God is True, and that th^ku ku
fVr.rd,] are in order firft to beknown,and then the Ad of faiih
is built on tlvm : Though fecondarily they are both the objed
I 2 Of
(tfo)
of Belief it felf J And if you muft of Neceffity to the eflence
of your Faith, have demonftrations,or fcientirical, or infallible
Prenvfes apprehended to prove that the CMedium the Scrip-
ture is of Ood ; the i muft you have ftill as good and certain
<Premifesi for che proof of every one of thofe Premfes • which
is not neceflfary. I confefs the beter Evidence we have of the
truth of Scripture, the ftronger our faith is like to be. But
the millions of Chriftians that take it to be the Word of God
upon the common vote of (he Church and their Tcacher$,wi;h
probable intrinfick Arguments ; and yet therefore firmly be-
lieve it becaufe of Gods Veracity may have a faving faieh. Jf
Idenythif, I muft unchurch and unchriftian almolt all, or
the far greateft part of the Churches and Chriftians in the
world.
Imufthereexped that it be objcded<o me, that Fa;tb U
Argumentative (whzt need you elje talk^ of Premifes ) and the
conclufion cannot excel in certainty 9 the Weaker of the Premfes,
nor be mo^e Divine. Anfto% This calls for a whole Digreflion
that it may be fatisfadorily anfwered : But becaufe all this is
hefides our main Qjeftion, I will content my felf with this fhorc
touch.
It is a very great Controverfie amo«ig Divines , whether
Faith be by Argumentation, and the Reception of aXonclufi-
on as refuking from the ^w/^,ora fimple Ad ; and whe-
ther it have a certainty and Evidence or not. In a word, as
Faith hath its material and formal Objed, lo hath it its mate-
rial and formal parts to conftituteit. And as the material ob-
jeds are the ElTential Articles of the Chriftian faith ( confi-
deringnojv butthe AfTenting part of Faith) So the Belief of
thefe Articles is the efTential matter of Faith ; And as the for.
mal Objed is Gods Veracity , fo the form of this Faith , is
a crediting or Believing God as God : And as the Revelation
is the Copula or bond of both thefe Objed<, fo the Recepti-
on of the Revelation is the conjundion of the Matter and
form of Faith. Jnthe ends and ufes of Faith there is confi-
derable i. The Acceptablenefsof it to God. 2. The f.tif-
fadonnefs, and operativeforce withour fclves , According-
ly is its nature mix: and fuitable, having fomewhat of then?///,
and
(61)
and fomewhatoftbe/»^tf/rhe*W//hath i. an Affiance on the
Veracity of God the Author^, And Sit) acceptance of the Go jd that
is offered in the material Objed : the former belongs to faith
ingenere : the latter alfo to the Chriftian Faith , or the Belief
of any Promife, infpecie. The Veracity of God, which is the
formal Objed, *s the -Refill* of his three grand Attributes, his
infinite Power, Wifdom and Goodnefs. f hefe are Eflential to
God as GoJ Becaufe be is Omnipotent , he will not breaiv bis
word through any impoter.ij to fulfill it : Becaufe he few off
W/f, he will not break it through ignorance. Becaufe he is i»ji'.
nitelj Qoody he will not break ic by unfaithful 'nefs , fraud injx-
freeze. Theiaft of thefe Attributes is moft eminent in Vera-
cty. Accordingly, the formd ad of. Faith, which is the Gi-
ving ere lit to Cfoa conteinech in ic, or fuppoftth both a perfwa-
fion or afTent to the Truth of this in God , (even that he is
GodJ and a piout Ajfeftion of (he Veill by which we have a C >>n~
placencie and clofure with, and an Affiance in thx Veracity of
God: Ail may be comprehended in Affimce. I amriqtfpeakr
in^of Affiance in the Redeemer to do the works of his Oitice
for us : that belongs to Faith in fpecie \ but of Ajf.tnce in the
Power , Wifciom^G o-odnefs ^ and fo in the Vera itj or F delity of
God-Revealing or Prom fing : which belongs to Divine f aidi
in General(when good is in the marter and when it is a g ace ^
This voluntary Affiance in Gods Veracity , being the formal
Ad of Faith, (together with the Acceptance of the good in
the fpecial Objedj is it wherein the Acceptablenefs of Faith,
to God confiftech) fj that hence you fee, that faith formally
as faun, is not the A (Tent to the conclulion of this Argument
{whatever God fdithistrue : ' bttt this Q od faith , I here for e thu is
true:'] but it is this Affiance in Gods Vericity. But Faith as
comprehending matter and form, is both. Alfo that faith is Ac-
ceptable x.o God, as it is fuch an Affitnce in his Veracity.
And thus it needeth no formal Argumentation : or no more
then to conclude that God cannot lie, becaufe he is moft pow-
erfull,wife and good. But now as to the fatisfadory and ope-
rative ufe of fiith about the material objed, there it proceed-
ed Argumentative!-/; and is called an Affent to the con.- lufion,
and it hath alway before us ( objedtvely offered ) kch evi-
I \ dence
(6z)
dence of certainty, that where it is rightly apprehended , it if
of the natare of Science •, ( bat advanced by the formal Ad
of Affiance, by which it is informed to be more Acceptable
then any bare Science. ) But multitudes, and moft by far dif-
cern not this evidence fo clearly , as may make it fcientiflcal
to them. Nay many may difcern but part of it ( to prove that
Scripture or thefe Articles are the word of God ) or fome few
of the weaker evidences of thefe Revelations, or if they have
the moft demonstrative or certain evidences, yet they appre-
hend them not as fuch, but fo weakly, that perhaps their af-
furance or belief of the Truth of the word, may not exceed
a ftrong probability. The ftronger any man* Aflenttothe
matter is, the more fatisfadion he hath in his mind, ( and ce-
teris paribus ) the more operative and effectual his faith is like
to be, and fo to procure further Acceptance. But yet be ic
never fo weak, if it befincere, it receives an acceptablenefs
from the formal Ad of holy Affiance in Gods veracity that
informs it, that we may difcern the material part to be fincere.
It is not ntcefTary that we find out, that it was by a certain in-
fallible Divine Medium, that we took the Scripture to be the
word of God ( and indeed many a one that fees it by fuch evi-
dence , may yet fee fo little of the nature and force of that
evidence, that his mif-apprehenfion or dark and weak appre-
henfion may make it as unfatisfadory and uneffedual to him,
as great probabilities clearly apprehended may be to another )
But as a humane Belief of our Teachers is an ordinary prepa-
rative or conccmmitant( if not fome part. ) So where the
formal Ad is firm and true ( which makes it acceptable ) and
the material objed entirely apprehended inallitseflentials,
the degree of apprehenfion is next moft regardable to difcern
the fincerity j and becaufe the ufe of tbismarerial Ad is fo fac
to fatisfie us, as to lead up the Will to the acceptance of Chrift
offered, and to clofe with the felicity promifed, and to be ope-
rative in us ; therefore the bed way to judge of the fincerity
of the Aflent, is, If it prevail habitually, and in the ccurfe of
our lives aduaily, with our Wills to accept Chrft as Chrfflj
and Love God and Heaven as fuch, and fo to prefer them be-
fore all things in the world. As Dr. Jackfon^i faving faith )
faith.
— —
C«J)
faith; what ever doubtings there may be , or weakncfs of be*
lief, even concerning the Truth of Scripture , and the pro-
mifed Glory: yet he that is fo far pcrfwaded of it, as that he
is refolved to venture all upon it, and rather to let go fin and
pleafurc, profit and honor, life and all, then venture the lofs
of what is promifed, and the fuffering of what is threatned :
This is a faving Acceptable faith, for all the weaknefsin the
evidence or apprehenfion. This Anatomy of faith I give to
make my fenfe as intelligible to the Reader as is pofiible. To
which add the Preface to thefecond part of the Saints Reft,
the Preface to my Treat, againft Infidelity , and you will
fee moft that I have to fay concerning this particular Sub.
jed.
As to what you add to this till p^.594. ro prove that Be-
lievers have the Spirit, its eafily granted : but rhe Queftion is
not fo general, nor of the word |_ Tefiimony ] in general but
of fuch a Teftimony as (hall be the Medium.ot Tremifeftom
which objectively the firft A& of faving faith mult ncceft<r !y
"be fpecrfied, which I deny. In a whole Treatife ( againft In-
fidelity } I have pleaded for the witnefs of the Spirit to the
Truth of Chrift:aniry.
Page 3 9 \. Your fixth Reafon is, that [ elfe the unregenerate
Vrere as truly grachut and 72 1 lievers as the Saints, \
^*/rt\Your Reafon is good in my opinion-.though thofe that
d fpute againft me muft difclaim it, who fay that the unregene-
rateare called in Scripture Saints,Believers,juftified Sons,^r.
and that not equivocally. Taking faith for that which is truly
Chriftian and faving, you might eafily have known if you had
defired it, that I confenttoyour conclufion, that the unrege-
neratc do not believe. But yet with another fort of faith,
tbey do believe ; and in this I fuppofe we are agreed, becaufe
we believe Chrift. And this other fort is differenced but as
aforefaid. And that its true in its kind, I hope will benocon-
troverfie between you and me , though I know not whe her
Mr. Shcphea'd and I are fo far agreed but I dare venture to
fay that you and I are, that ens &verum coivertuntur. Ard
therefore doubtlefs you that call it fo oh^r^jcommen ffrdet ard
Faith ] do take it to be [ true common Cjrace and Faith. J To
gratirle
(«o
gratifie you with additions to your double Teftimony,/? 398.
from Calvin and Baronius, I have heretofore produced 3 3 . for,
the fame Conclufion, ( Difput. 5. of SacramJ and fixry more
for another of the fame Importance. Yet do I no: intend by this
to blame you, for bringing your two witne/Tes forth as againft
me, who had openly produced fo many fcore againft the fame
Do^rine that you charge me with; for you might have Rca-
fons for it that I know not of, or at left be excufabie by your
misinformation.
S e g t. IX.
Page 398. "V? Oil let fall a point of great moment where-
\ in I have long differed from you, viz,. [ That
Regenerate men by faving faith believe that Chrift hath already
fatisfiedfor their fins, fo at the debt Updid, and they freed, that he
hath reconciled h^ Father to them, that their fins are pardoned •,
oV theyjuftified, that they are Sons of god here, or fbillfce Hci'S
of Heaven hereafter. ] And all thefe you fay. [ The common
Believers^ neither do , nor upon any juft ground can believe. ~\
And fo at laft we have Many Articles of faith, in which the re-
generate believe and others cannot : andiffo, the difference
is more material then I thought it : but I am pretty well fa-
tisfied long ago ; that this Do&rine is much concrary to the
Gofpel,and the nature of faving fai h.
Had you fpoken only of that Conditional pardon and Jufti-
fication , &c* That is given in the Gofpel to all that bear ir,
that may be believed, by the unregenerate, as your foregoing
expreflions teftifie [ They may really believe the Whole htjhry of
the Scrpitureto be true, 3 But you mean not this, but plainly
fpeakof actual freedom, Reconciliation, Pardon, Juftificati-.
on, Adoption, and'fucuricy of Glorification. And of thefe
I am fully fatisfied thst they are no Articles of divine faith at
all. But yet ic is none of. my curpofe to enter the lifts with
you about it, though it be a point of exceeding weight. I
have in my ApoL to Mr. Hl'ikf* *») Direbl.ons for \F eace of
Conferences and in the Sam:s Reft, and many o:her writings
given
given fome of my Reafons already againft this opinion : and
thefore may be here the more excufed.And as long as the tefti.
mony of onr great Divines at *Don ftands on Record againft
you, and the ftream of our prefent Divines is againft you ,
in point of Authority I have the advantage of you, though
Cbamier, C alvin, and fome more tranfmarine Divines be on
your fide,or feem co be fo.Mr/D<?\fr» long fince effe&uallycon
futedone of my name that held your opinion : And 1 muft con-
fefs 1 the more incline to think that faving faith is no fuch thing
asyoudefcribe, becaufe fuch a multitude of holy men (that
doubtleishave faving faith ) do deny that it is any fuch thing :
But $et to caft in a breviateof my Reafons ( that faving faith
is not the divine Belief, that we are a&ually freed,pardoned ,
juftiried, Adopted and Heirs of Heaven) may breed no quarel.
Reafon i. The Gofpel containeth all the neceffary mate-
rial Object of feting faith .• The Gofpel containeth none of
thefe p opofitions foremencioned(that you or i,or A.B. &c*
isadu^liy ju tihed> Adopted, &c. ) therefore none of thefe
propofitions are the obje&s of faving faith.
The gofpel fuffkiency in this is believed by all Proteftants
that I know, and by many Papiftsas to neceffary Articles of
faith. If any deny the Minorjet him (hew me the Text that
faith he is juftified or adopted exprefly, or by neceffary con-
sequence •, If any fay that it is a Confequence from the Pre-
mifes , whereof one is in Scripture , and the other in us; I
have anfwered this to Mr. Slake , that this makerit not pure-
ly de ftie% nor at all to be denominated de £^,unlefs the word
cf the Gofpel were thtdtbilius frxmijforuw.
Ret. 2. Tf this which you mention were the difference
between a faving and a temporary faith, then the difference
fhould be, that one believeth only the written word, or the
Gofpel.&the other tht (faving faith)bclieves alfo an unwritten
word, and that which is not in the Gofpel. But this is not the
difference, Srgo.&c*
Rea. 3 The material objed of faving faith is propound-
ed by God to all men that hear the Gofpel, and all com-
K manded
(*<o
manded to believe it. But this ^ ( that they are adually
juiufied, &c ) is not fo, nor all commanded to believe it,
If it were all mens duty, fome muft believe a fafhood. If
you fay that it would be a Truth confequently, if they could
believe ir.l anfwerlc muft be a truth antecedently, or elfe the
lirft ad of faith is falfe.If you fay,that men are firft command-
ed to repent and then believe,! anfwer; No repenting without
faith will prove them juftified : therefore upon no fuch re-
penting may they believe they 'are juftified. If you fay fome
other Ad of faith goes firft, and juftifieth us , I anfwer $ Then
it is that other A d that is juftifying faith.
Rea. 4. The unbelief that condemneth men is not. the not
believing that they are already juftified, Adopted, &c, There-
fore the faith that faveth men is not the believing that they
are juftified,Adopted, &c. for they are contraries.
Real 5. The material Objed of divine faith ( of afTent )
is fome word of God, at left written or unwritten. But
the Articles mentioned by you, are ( as to the Church ordi-
narily ) no word of God, written nor unwritten : therefore
they are not the Objed of divine faith. If they be in the
written word, let it be produced; which cannot be done. If
it be an unwritten word ( in the heart ) they that affirm it
muft ppoduce or prove it, which they cannot do. And the
common experience of Believers is, (as far as 1 can learn from
themfelves ) that there is no fuch thing-, for though they know
or a Spirit effect ing faith in them, that is, caufing them to be-
lieve an Objed already revealed, yet they know of none, pro-
pounding a new word or Object of faith to be believed as the
Gofpelis. The effeds of the Spirit indeed ( Faith, Love,
&c ) are the Objeds of a reflex knowledge (as its calledj but
not of Faith: though they confequentially confirm us in the
Faith, having therefore no ordinary divine word in us, we can
have no divine faith.
Rea. 6. If our own inward Graces be the objed of faving
Faith, then are we faved by believing in our felve<, or fome-
what of our felves, ( viz. That we are juftified, adopted,
C<57)
&c. ) But the Confequent is untrue t therefore fo is the
Antecedent. Saving faith is a believing in Chrift.
•
Rea. 7. That which no man hath before his firft believing
cannot be themarenal Object of his firft laving faith ( and
therefore fpecirkth it not, nor is effentuH to it. ; But no man
hath before his firft believing either adual Juftification, Adop-
tion, &c. Therefore neither of chefe can be the objed of our
firft favmg faith. The Major is plain, beeaufe the object is
before the Ad. The Minor is proved, in that Unbelievers are
not juftifiedjAdopccd, &c
Re*. 8. The Doftrine that makes Juftification, Adopti-
on, ehr. to go before faith, and be the portion of Infidels,
is un found : but fuch is <vours. For men muft have thefe be-
fore they can truly believe that they have them, and fo before
your faving faith.
Re*. 9 If that I be bound to believe ( to Salvation ) that
I am adually juftified, then either that I am juftified by faith
or without faith : not without, for that's againft the Gof-
pel;not by faith for I yet have it not at firft , and after either I
am bound to believe that I do believe or not , if not ftill the
conclusion will not be de fide, beeaufe my believing (which
is not by a word of God affirmed ) is the/wv debiiior of the
Premifes.If I am bound to believe that I do bclieve^hen alfo
muft I be be bound to believe, that I believe, that I do
believe, and fo on : for why flhould I be bound to believe one
Belief, and not to believes^nother, even that Belief alfo. Ic
was never known that faith was its owne fpecifying Ob-
jed.
Rea. 10. If my own inward qualifications or receivings
from the Spirit are the Objed of faving Faith , and the Gof-
pel the Objed of common firth • Then common Faith hath
a perfed Obj-:d, and faving f 31th ( where it differs from it )
hath an imperfed Objed : ( for fuch is both our fandificari-
on, and our Juftificarion at left, as revealed to us or the Re-
velation of our Juftification. ) But the Confequent is un-
K z found :
C*8>
found, therefore fo is the Antecedent. I dare not compare my
inward evidences with the Gofpel
Rt*. II. If the Spirits inwards Teftipony that I am jufti-
fied, Adopted, &cy betheobjeft of faving faith, then one
true Chriftian hath more to believe,and another lefs and there
are as great variety of Objects as of Chriftians; and fome are
bound to believe much feldomer, as well as lefs, then others;
( For he that hath not the Objed is not bound to believe
it : but fome Chriftians ( at moft ) have it but feldom, and but
little •, ) But the Confequent is untrue, therefore fo is the
Antecedent. Though Chriftians have feveral degrees and fea-
fons of exercifing faith, yet they are bound to exercifeit
more and oftner then they do. And it is not made impoflible
for want of a word to be the Objeft.
Rea. i *. Alfo h would follow that the fame man is one
day bound to believe ( if there be fuch a Teftimony ) and
another day not : and perhaps another moneth or year : yea
perhaps fome fliould never be bouRd to believe : for none have
that Teftimony conftant, and many Chriftians never have that
at all, which is unfitly called an inward word or Revelation ;
that we are adopted by immediate Teftimony, But^r.
Rea. 13. (Though the Spirit work faith, yet /the tefti-
fytng fealing Spirit is given to Believers and after faith, there-
fore faving faith goeth before it, and is without it.
Rt*. 14. If our own Adoption , Juftification, &c. be
the Objeds of our faving Faith, and it be an Article of Faith
that you are juftified, &c. then to doubt of your JuftifTca-
tion,Adoption,^. is to doubt of the word of God : and to
deny your own Juftification.is to deny the word of God, and fo
all that you thus fpeak againft your (elves in your doubting*,
you fpeak againft the Truth of the word of God : But the
Confequent is unibund, Ergo.dcc.
Rea. 15. Our inward real Graces are the Objects of our
knowledge by the reflexion for as fome fay, by irtaitionj
There-
I
C«9)
Therefore they are not the Objects of faving faith. For
though the fame thing as cxtrisfecaJly revealed maybe the
Object of botb,becaufe of different Revelations, yet 1 fuppofe
fuch different intrinfick Revelations, will not here be pretend-
ed: nor is it neceffiry that when the Spirit hathfirft given us
Grace, and then by an inward light and efficiency , caufed us
to perceive it, and know that we have it, he (hould after give
us an immediate word to tell us of that which he had before
caufed us to know ( as he caufeth us to difcern extrinfick Ob-
jedsj
Rea. 16. The Articles of faving faith may be expreffed in
the Churches Creed , but fo cannot thefe new Arcidestbat
you mention : For there muft be the names of fo many, and
fuch individual perfons, as cannot be known* nor will it be
certain. For you will not be content with the general, that
he that believeth Jhall be faved ; but there muft be in your
Creed, [J am jufttfied,Adoptedjkc.~\ which who can know but
they that have it £ And fo their Creed is utterly uncertain to
the Church, yea and every man hath a diftind Creed of his
own : There being one Article in it (that he ujuftified ) that
no man eife is bound to believe : and fo there muft be as many
Creeds as Believers.
Rea. 17. The Articles and Objedof faving faith may be
preached to forae ( ac left ) that are uncalled, and they requi-
red to believe : But your Objed and Articles can be preached
to no man, therefore they are not the Articles and Objeds of
faving faith. No one unconverted man in the world can be
called on to believe that he is juftified, unlefs he be called to
brieve an untruth, or according to the Antinomian Dodrine
of Juftification before Faith,hc can have no knowledge or dif-
covery firft that it is the true.
R*a. 18. Were your Articles neceflary Objeds of a faving
Fai'b, then all prefumptuous ungodly perfons are juftificd for
not believing ( yea and all others. ) For, 1 , Its as natural
Impo fiibility ( as is aforefaid ) to believe without an Objed, as
K 3 to
K7^l
to fee without Sun or Light. The holieft man could not do it,
2. And prefumptuous perfons have the A&t ; and its not long
of them that there is no objeft for it : They are confident that
they are juftified, Adopted, &c. But you fay [ They do not or
cannot believe *>.] But why is that ? Becaufe they believe nor,
even when they do believe ir. I mean, ( having no word of Re-
velation Jthe name of Beliefis not due to the A& : but thats
not long of thera. They are confident that God hath Juftifi-
ed them and will fave them, as well as you. Though you fay
you have a word for it within you, which they have not.
Reafon 19. The Scripture telleth us an hundred times over of
another Faith as certainly faving, without your Articles: there-
fore thefe Articles are not neceffary to faving Faith , to cite
but a few Texts, Rom. 1 0.8,9,10, 1 1. [That u the word of faith
Which we preachy that if thou [halt confefs with thj month the
Lord fefus, and (halt believe in thy heart that God raifed him
from the dead, thou fhilt be faved: for with the heart man be*
lievtthunto Richie >ufnefs,&c.'] Here note 1. that this is the
Word that is Cud to be in the heart, verf. 8. And 2. yet it is
the fame that the Apoftles preached. Now the Apoftles did
not preach to men fuch Articles as ycurs, viz,. [You are alrea-
dy aSludlly jufliped, ddtpted&c.'] by name : but only this con-
ditional Juftification here mentioned. It is a Believing to Righ-
teoufnefss and not a 'Believing that We are Righteous which they
preach and require : It is a 'Believing Chrifls RcfurreElion^&c.
and not our oWn honefty or felicity or par don, &c. So that this
fame word which is prcacht by the Apoftles, is it that is in the
heart, and not another Gofpei or Word of God •, viz.. £ Thou
<>s4 '. B-> art jtt ft;fied.~] So John 1 . 1 2. *sfs many as received him,
to them gave he power to become the Sons of God , even to them
that believe in his name."] They muft believe that they may be-
come Sons ; which is not a believing that they are for 5, Rom.
4.24. Faith \_fhall be imputed to tu for Right eoufnft^ if We be-
lieve on him that raifed up 'jefut our Lord from the dead. ] This
is the faving Faith, which is imputed to us for Righteoufnefs ;
and therefore is not a Relieving that we are righ eous. sstiilt
13.38,39. Forgivenefs of fin u preached through Chrifl,ar,d by
him
^-
C70
him *'l that believe are Juftifiedfrom alU kings ,&c.[They believe
before they are juftified, and therefore hot that they are juftifi-
ed,But I havefaid enough of this heretofore in my Confeffion.
Reafon 10. All the Articles of the true faving Chriftian faith,
have been ftill owned by the Catholick Church ; Thefe Ar-
ticles that you mention have not been (till owned by the Ca-
tholick Church , therefore they are not Articles of true faving.
Faith. They are not to be found in the Creeds of the Church,
nor Writings of the Fathers of the Church , therefore they
are not owned by the Church, All in the Creed that is pre-
tended is, the [1 Believe] with [the Remijfton of '/?>?/,] which is not
£ I believe thttmy fins are already remitted : For the Catechu-
mens were to profefs this faith , and all were bound to believe
it. (X'her Reafons I have given elfwhere.
I caft in all thefe Reafons haftily, not improved as I fhould
do, if I were to make a Defence of the Truth ; but to give you
an account of the csufe of ray Diffent, becaufe I find this tl e
principal point of all our Difference.
Yet that we feem not to differ more then we do,I muft again
refer you to my Treatife of the S fir its Vvitnefs within m to the
Truth of ChnftUnity, § 2.&c. to know my Gjnceffions.. To
which I alfo add, that all that believe in Chnft, do believe in
him for Kjmiffion of their own fins, and do by confent Accept
him and pardon offered by and frith him : and when they profefs
to be Believer*, they profefs thofe Premlfes from whence they
may conclude that they are pardoned : And fo far as they
know that they fincerely believe, they ma and ought to con-
clude that they are pardoned. Yet its not a Word of God,much
Icfsan Arcide of faving Faith.
S e c ' T
C7*J>
Sect. X.
Tage 399. V^Ounext inftance in sAcceptanct and Love te>
I Chrift. And I grant you ftill the conclufion ,
that thefe are not in the unregenerate in the fame / pedes as
in the Saints. But that there is a Love and Acceptance true
in its kind , andhow it materially differs from that in true Be-
lievers, I have oft (hewed, and (hail do here further in my Ad-
ditional Explication.
I faid in my Aphorifms , that £ the Acceptance of an offered
Chriji U the ejfendai Form ofjuftifying Faith.] ( not of Faith
in genere,) and you fay that I faid lo of [Love.] I know there
is Love in Acceptance, or Confent, or Choyce : but if I might
have chofen, I had rather you had charged me with what I in-
deed wrote, then with what you imagine may be implied in
it.
Page 403. Your eighth Reafon for the Caufe that I main-
taints found and undeniable.
Hence you pafs /><*g* 404. to another Controverfie, anfwer-
ing this Objection [Love may he Epntialto faith, bee ah ft its
agreed that Fiducia is an Aft of Faith, and that in the PVtRy and
not only Mr. Baxter, but Bellarmine and many reformed Divine*
fiyfi-J A*fa' l- I\ookt\nTteltarmine9 and find him with
the common vote of Schoolmen, and Divines placing Fiducia
in the will, but fo far is he from making it an AA of Faith, that
the Pofition that he is there proving is, that [fides non eft fiiu-
cia,] againfttheProteftants, and concludes as you , that that
fiducia ex fide oritur , non pot eft efie idem cum fide. Sure you
did not indeed mean to prove hence that BeiUrmine is of the
Proteftant opinion which he writes againft. I fuppofe youc
intent was to limit his confent to the laft claufe of the Subject
of Affiance.
2. You might well fay many Reformed Divines are for the
point which y ou aflault ; for it is fo common, that with Papifts
and our felves, it goes commonly as the Proteftant caufe.
As to your firft Reafon ("and your whole caufe) you utterly
miflake and mif-reporc the.caufe. Ic is not a ^Mew'* that
Proteftants
W3 J
Troteftants commonly mean by Affiance , no nor a ^it^^nni
neither ai that word moftufually figmfleth the confidence or
perfwafion of the intellect i n a high Degree. But it is the ve-
ry -ri*< or Faith it felf, which we commonly exprefs in Englifh
by \_Cr editing, or giving credit to a man ; Trufting him, or ha-
ving affiance in him.'] And therefore our Divines do common-
ly maintain againft the Papifts that miv*v £* inferiptum fig-
nifieth fiduchm ponere ; and fidem habere; which is our Afftr
ance. And our Tranflators thought fure that to Truft in Godt
and to hope in him was all one, ( and fo to Truft or Hope in
Chrift) when they fo ordinarily tranflate \\<m(j» by Trufting,
as in Lake 24,2 1. Hpa* $ h'^-m'Cow on avrU &c.The fenfe alfo
(hews it is not Hope as commonly defined thac is here meant.
So Matth.l 2,21. & A00f.i5.i2.Kfti l»Tpovo(juL7jcti7viQmiKnr*fi
And in hu Hjme (bull th? Gentiles truft. And the firft Belie-
vers of the Sphefians Paul calleth 7„« -spohaW?** e*T«Xf<$Ty3
thefe that firfl truft ed in Chrift, which is all one in Tauls fenfe
with believing in him ; for in the next verfe [i*'$m&vmP7it'2
isufedasSynonimal, to fignifie the fame thing. Andfo in
i7«».4.io.&6.i7. Phil. 1.19 and other places , our Tran-
flators call this [ Trufting in.God, "} which is our Affiance ; and
undoubtedly an ad of the Will. And when other words (as
frequently) are ufed, it is the fame thing that is intended in
many places of Scripture, which our Tranflators call [_ Truft'
ingin C7oi.]Now befides your Plerophory or Perfwafion, there
is in the nature of faving faith not only another Affiance , but
a double Affiance eflencial to it in fome degree : as I (hall take
the liberty according to my apprehenfion to open it.
Belief is either voluntary and a Duty, or involuntary % and no
moral good. The latter is the faith of the Devils, and all that
believe the Truths of God as things that are againft them, and
would not have them to be true, and perhaps had ra*her not
believe them (for the underftanding is not free in it felf. ) This
kmd of belief is meerly of the Intellect : The voluntary ver-
tuous Belief of God , is either of fome things that we appre-
hend as meerly True, and having no other good in them as to
us but the Truth (nor perhaps to others) Thereof no fuch
Revelations ; but yet our apprehenfions may be fuch of them.
L Here
V it J
Here Truth it felf is a certain fort of Good. And thus the In-
telledreceiveth thefe Truths, but not alone ; For the Will
hath a double concurrence, i. Looking with Complacency on
the good of verity Revealed, 2. Looking with a Coraplacen-
cial Affiance or Truft to the Veracity of God the Author or
Revealer. Thus it is that we believe fome Htftories. 1 1, Or
this voluntary Belief is of things hurtful torn , in our appre-
henfion, as in cafe of our belief of Threatnings. Here the Will
hath an Averfne[s to the material Objetl ^ but dill hath a com.
placency joined with it both in the general Qood of Verity ,
even as in a Threatning,and a Complacency in, and voluntary
Approbation of the Veracity of God in his Threatnings. Thus
it ought to be: And this compliance of the Will with Gods
Veracity in a Threatning, is not commonly called Affiance;
but a confenting or Complacencial Approbation. 1 1 1. This
Belief hath fometime a Revelation apparently good to us, (or
to the Church, or our Brethren and Gods honour) for its Ob-
jed. Thus all merciful Narratives, Offers and Promifes, are
believed? And here are thefe Ads. 1. The Intellect appre-
hendeth the Veracity of God- Revealing. 2, The Will hath a
Complacencial Approbation of this Veracity of God as good
in it felf and a Divine perfedion. 3. The Intelkd Appre-
hended) the Letter and fenfe of the Revelation. 4. And the
Truth of it as proceeding from Divine Verity it felf. 5. And
the Goodnef of it as its Truth in General. 6. And the fpeciai
Goodnefs of it from the Matter in fpeciai. 7. And the Will
concurreth in thefe Apprehenfions by Commanding the Intel-
led according to that Degree as the a ds are Imperate. % And
the Wtll hath a fpeciai tsjffitnce or Truft ( together with the
Intelled acquiefcing herein) in the Veracity of the Revealer as
it refpedeth this fpeciai Objed. For as 9. The fame Will
hath a Complacency, or Confent or Acceptance, as to the Good
Revealed, Tromifed, Offered ; fo it hath an anfwerable refped
to the Power, Wifdom and fpeciai goodnefs of God that pro-
mifeth; and fo looking at his Veracity(therefult of thefe three)
as the Foundation and formal Objed of his faith , he muft
needs look at it with a fpeciai Volition, which we commonly
call Affiance or Truft -, and this laft is the very Act that is cal-
led
C70
led by trie name of fides % or filucia, or Affiance , comprehend-
ing the reft, but fo as that they are all denominated ufually
from this as the perfe&ive Ad. And this is the Affiance , that
we fay iscfiential to Faith in general as it hath a Promife, for
its material Ob jed, and which is directly fignified by 7fcw*v e'U
cm tuv &iov , To truft a mans word, or to credit him, or take
bis word.or truft his credit, and to believe him, and have Affi*
ancc in him, are all one. 1 V. The fpecial faith of the Gofpel
called faith in Chrift, contcinerh all thefe nine Acts aforefaid,
and a tenth fuperadded which is a fpecial Affiancein Jefus
Chnft as the Saviour to do the works of his undertaken Office,
in our Salvacton.^o that aii thefe ten Acts are \n faving faith,as
they are dtitmguiihed by the feveral obje&s • which yet are all
but one faith in a moral fenfe,and all thefe but the feveral parts
of the Object. He that denieth this, muft in equity except
againft thofe particular Acts that he thinks may be left out.
By this much I have told you what acts of the Intellect, and
what of the Will are in faith, and what Affiance is in it ; Two
atis of Affiance are in faving faith. The firft is an Affiance^ or
Truft in^ or crediting ofCjod as the Promifer, becaufe of his Vera-
city : This is in the genus. The fecond i$i An Affiance in the
Redeemer as fuck, by which we Truft in him for the effects and
Eiids of his Office. And this is efTential to the Chrtftian faith
%n fpecie. All thefe are comprized in thefe three General acts.
I. AJJent. 2. Co^ient or Acceptance. 3. Affiance* This Ufi
Affiance in the ^Mediatour% is not the fame with the General
*s4ffiance in God at Promifer fcioxz mentioned. This is the ace
that was commanded the Jaylor, (comprizing the reft) Aft*i6.
} I. ^»nt/5"cif bm rip. Kvqiov hizxy Xp'&sV ^on'-iiM Qfa.] To thefe
IS Adoption given, John I.I 2. ToiiTn^v^iv eU 70 $npA ctvT*, "]So
Rem.4.$>&i\d 10.T4. & fajfim.
Now the Plerophorie that you call Affitnce, is either an Af-
fttrance or Confident per fttafion of our own particular, ftate of
Grace-, or of our particular Acceptance with God in our ad-
drefles, or elfe fome high Degree only of the forementioned
Affiance or AfTfent. Now it is none of thefe that ft* call Af-
fiince, when we make it cfifential to faving faith, Amefw fliews
fomewhat of the difference in Cteednl.Tbeofog. 1 1. f.3. & I.2,
L 2 f/?p.j.
(76)
catf. Where alfo he largely proveth faith to be in the Will 5
and yet your forementioned fpecial Articles are none of its ob-
ject : Affenfusvero fpecialuquo ftatuimus Deum effe noftrum
Deum in Chriflo , non c(l alius primus fidei , fed attus ex fide
emtnans. NuHa enim eft m*pr in te quzm alio certitudo hafts
veritatis, nee verior ejus apprehenfi^ anteauam teadDeumflde
fingulariter applicaveris, faith Pemble^inAic. Grat.pag.260.
{that kjnd of Fiducia which We call Affurance, and full per ffta-
fionofthe pardon of our ftnsy is a fruit of the other Fiducia , or
TruftinguntothePromifeitfelf, wherein flan ds the proper All
of Juflifying Faith. And it follows it not altoayes prefentlj^ but
after fome long time, after much pains taken in the exercife of
Faith a*d other Graces.^] But that the other Fiducia is eflen-
tialto|aich htfproves by feveral Arguments^ pug. 25$- (In
which our more voluminous Difputants againft Popery are
much more copious.) And pag. ijo. 171. Where in the Mar-
gin he faith, [It is an erroneous curiofity to make Fiducia a (fonm
feejuent of Fides, and to fay therefore I truft a man becaufe 1 be*
lievt the truth ofhii promife, that he Will do what he f ayes ; there
can be no goodconftruUion of fuch a frying: for it is as much as
this \ I trufi him bscaufe I truft him.&c. ]
And thus your firft Cenfure is anfwercd : Affiance is eflential
to true faith.
Sect. XI.
P^£f4c6.TTOurfecond anfwerof the Objection you chofc
X is, byalleadging from Rob. Baronius twoRea-
fons to prove that Fiducia is not in the Will. The firft is [ "Be-
caufe D ffdence is not in the tVilL] Anfw. Fiducia is an ad both
of the Undemanding and Will,and Diffidence is feated in both;
D-ffid'-nce in the Will is raoftly a Privation of the Truft and Af-
fiance aforementioned. Your Argument from Baronim to prove
it only in the Underftanding is? [becaufe men may diftruft
themfelvesiwhichfignifieth not ahatred.&c] Anfw.i. Though
it fignifiesno hatred oraverfation , it may fignifie a Privation
of the Truft and boldneft, and expectation of the will and un-
derftanding both. If mi and /r//* beads of the will, then fo
may
- — — —
I
^ 77 ;
may Affiance. Do you think Hope is in the will or not ? I do
not think you will be fo lingular as to deny it. And then I
would ask whether Defpair be in the Will ? If Defpair be , fo
may Diffidence. And here I may put you to anfweryour own
Argument. A man Defpaireth of himfelf and his own affairs,
without Hatred or Averfation .- therefore Defpair is not in the
Will. If you fay there is a certain Averfation of the will from
the evil of his affairs, in Defpair I (hall fay, it may be as truly
faid of that Diffidence which is a full contrary to T<ult,lf you
fay that Defpair is in the wiH, as a Privation of Hope, I fhali
fay then fo is this Diffidence as a Privation of Truft.
Page 407. You confirm the inopinion of Baronius from the
[ the ufe of mediums to breed Confidence ] But, 1 . That proves
^^Ancey as its taken for ftrength of AlTent to be in the In-
tellect but not as taken for the fiJuci 'at a ^uiefcence or expetla-
tionof the Will. 2. It proveth Affiance in the Scripture-
fenfe ( as taken for faith) to be in the understanding but not
to be in the underftanding alone :For affiance as hope is a com-
plicate Ad of the Intelled and Will > not phy fically one , but
morally one, and Phyfically fo admirably complicate, that its
very hard to diftinguifh them.
Page 408. You give us Baronius his fecond Argument [fi
for ma1, iter effet alius voluntatis, nil aliud ejfet cfpiam de/iJerium,
feu amor objecli : & multi amant & defiderant objetlum^ui non
h-ibentfiduciam: &c. ]
Anf. The Confequence is without all appearance of Truth (in
my eyesjfor it is the material objed ; whofe loveheand you
do blainly fpeak of : but the love of the material objed as the
end is prefuppofed to the Ad of the Affiance in veracity and
word of the Promifer as the means : and it is from this formal
objed, that Affiance is denominated I do not truft the pardon of
fin^ fufl ificathn, Adoptio *, though I love and defire them : but
I truft Gods Promife, becaufe of his veracity for the pardon of
fin: But if the Promife it felf be the objed which you mean-yet
I anfwer. i.My love to the Promife is becaufe of the good pro-
mifcd,& therefore primarily to the benefit,and but fecoundarily
to the Promife: but my Truft is primarily in Gods veracity, and
next in the Promife as the produd of that veracity, and not at
all in the benefit, but for the benefit promifed : I love the
L 3 be-
17°;
Benefit or good promlfed formally, and I love thePromife
for the benefits fake finally, and as mediatly participating
of the goodnefs loved. But I truft in the Divine veracity for-
mally, and in thePromife fecondarily, as partaking of it as
the matter in which it is exprethBut the good of the benefit is
only finally pertinent to Affiance; and the good of the Pro-
mife as the means to that end.
2. I further anfwer to this ( and at once to the confirmati-
on of the Minor ) that there is aliquid defiderii & amoris in
affiance^ and effential to it, as the*re is a/.quidbonit fftnt\*\ in
theobjed. But being a compound ad, it follows, not that
it muft be denominated Love or Defire, or that it is ml almA.
Even the divine veracity is the formal objed of affiance, not
(imply, but as the Author and Informer of a Promife of good
things : For it is not called the objed of affiance ; if it produce
only an afTertion that maketh to our hurt. And thePromife is
the objed of aftianceasa relative thing that hath refped at
once both to the veracity of the Promifer and the good that
is promifed. Hope hath fomewhat of Love and fomewhatof
Defire in it effentially, And yet it is not to be called Love or
Defire no more then a man is to be celled [ Reafon or Intelletl^
or Willi or a2W;3 or a Soul: fo faith hath fomewhat of
Hope and of Love in it , and yet is not to be called Love or
Hope: of which more anon.
To the confirming Reafon I anfwer; Its true that many
love and defire that which they have no affiance or truft to ob-
tain : and that proves that Love and Defire are not terms
convertible with Affiance or Faith : but it proves not that Affi-
ance or faith hath no participation of Love or Defire. There is
Love effential to all Defire : & yet a man may love that which
he defireth not ("if he have it already, ) though he cannot de-
fire that which he loveth not T here is Love & defire eflential-
ly in hope, and yet effential to hope, a man may love & defire
that which he hopeth not for. There is expedation effential to
Hope.and yet I may ex^e6{ that fas a hurt or injury,) which I
hope not for. And ye: you will tell me that which I know not,if
you tell me of any thing effential to Hope befides this defire
( < 6 Drehending love & expedation: I take it to be a compound
of Defire and expedationfor at moft with fome acquiescence
and
—
and pleafure of the mind conjunct. ) Yet neither of them alone
is Hope.
Pjoe 409. You add a third Reafon to prove that Affiance
is not in the Will, from £ the ufe of the words in all good An*
thors : ] But what words ? crAfr?o?opi« aad mmi^nvU ; biu
1 . Amefias ( CMeduLU 1 . nbifup. ) tells you that even thefe.
words in feverai Texts of Scripture fignfie laving faith
2. But what's this to our Queftion, you Ihould have limited
it to one fort of Affiance, and not have fpoke thus of all Affi-
ance in general, nor of that which Proteftants plead for in fpeci-
al. Prove it if you can that msdeto «'* ii» <dzh>, or the englifh
Trufting or Affiance, or the Latine fiducia or fidts* are not
a&sof the Will. And of this, wecall not for proof from
prophane Authors, but facred, as knowing that *'*« and ™-
sn/«r is not the fame thing with them and with the Scriptures:
See Mr. Quakers Cmnus, pd£. 383, 584 387. And againft
FfocheniHs ds novi inflrttmenti flylo, /^/.88,8q . where h? ci-
teth abundance of Scripture Texts, where */$7* and awW **
areufed for F\ith and'Affiance, or Truft to his Word that
promifeth us fome good,which is not the ufe of the words with
prophane Writers. And of your own fenfe of fi facia, fee
Chamier defide, li. 12. chap. 11. in Tavft. And esfme/ii
B e Uar mini. Ener vat. Tom.di. $.2ydnd 3. proving that faith is
Affiance, zn& cap. I. citxngCtrdContarenus^ Alex And. si Us,
Bonavent, Dxranduf, Cajetan , affirming it to be in the Will
as well as the Intellect. To conclude therefore your EUropbo-
rie is not ( aiwaies at left)in the WilJ,but fides vel fi inch }Trufl,
Affiance, Faith are in the Intellect and Will.
You conclude that [ He that after all this, (bill ft ill fiy tint
fiducia is in the Will, I rodl not faj he is impudent ■, bat fur -e a lit
tie thing Will not make hi>n bluffs . ~
Anfw. For my part I was naturally fufficently bafhfull,
bu* my Brethren have notably aflifted me in the cure of it :
But I muftconfefs that I fee nothing yet in your Arguments,
nor in the badnefs of my caufe or company to make me blufti.
Much more hath been faid by <Btllarmins and mmy more,
fince this controverfie begun among us ; then you have here
faid • and yet almoft all Proteftant Divines that ever I read
or
V. v - J
or heard of, ( excepting very few noted for. Angularity ) do
without blufhing hold to the old caufe in this point, aflerting
Faith to be eflentially fiducia, and in the Will : And the few
that confirm it to the Intellect, do moftof them make that
Inteiledual AfTent to contain anlntclleduall Affiance.
And for Baronius, whofereafons, you urge, he was young
and raw when he wrote thofe exercitations, and fince that did
change his mind in many particulars ; as you may for inftance
fee in your point of the Spirits Teftimony, which in his Dif-
put. againft Turnbullm , he otherwife handleth then here. I
ever lookt ( fince I had any acquaintance with them and thofe
matters,) on his exercitations, as the unripe fruits of an ex-
cellent wit : and valued then more for what they promifed
and attempted, ( then in many points ) for what they perfor-
med : but his after-labors, even the poll- humours have fo
much more Maturity and folidiry of conceptions , that J muft
fay it is pitty they had not been more perfected, and God
had not longer fpared us that man 3 whofe Judgement I value
as highly as almoft any mans fince th,e primitive times of the
Church. But what reafon gives he why fiducia in his fecond
fenfe is not an Ad but effect of faith ? viz. £ ut acclpitur pro
interna acquiefcentia in divina btntvolentia & gratia , per ejaam
totiabillapendemus, &c. ] pagei$-$. Or rather as it is
an Acquiescence in the veracity of the Promifer. You know
alfo that he is put to defend his Angularity by anfwering thefe
Objedions. £ Sifiducia eft in intelletlu nondifert ah afftnfu^
ut hoc repugn at 'Dnftrintz omnium Or 'tlsodoxorum, ] p*%e. 241,
Et nullm unquamOrthodoxiisTheologus dixit fidnciam e(Je af-
fenfttmaut judicium meniit. ~] Pag*° 2,42. Iconfefs 1 have
Jong taken thofe paffages of Ba'onius which you alledge, for
fome of his chtfeft overfights : and I yet fee no caufe to think
otherwife.
Among others ( commonly given by our Divines ) thefe
following reafons move me to think that Affiance as ficnified
bya&wVir ttfrZ* Qi'ov, &c. in Scripture, and by ourenglifh
word Tru(}7 is in the Will as well as in the Intellect.
Reafon
Rea. i. If Affiance oj; Truft be only in the Intellect, then
may we be (aid to put our Truftor Affiance in threatning,
whofe Object is fome mifchieftous ; but this is in uditnmt
and fo the Confequent is falfe, therefore fo is the Antece-
dent.
Rea. 2. The Gofpel or Prorar&,as the Object of our faith
or Truft , are cffentially good as well as true : therefore
faith rauft be eflentially in the Will as well as the Intel-
lect.
Re a. 3. Chrift himfelf as he is the Object of our faith or
Truft, is good as well as true : therefore that faith muftbe
the act of the Will as well Intellect.
Rea. 4. JutUfication, Adoption, Glorification, and the
other benefits, which by faith are to be received, are offered as
good^herefore the receiving of them belongs to the Will.
Rea. 5 . Hope and Defpare are not only in the Intellect ,
therefore Affiance is not only in the Intellect, for they differ
very narrowly. Our Divines, Cloamier, Amejim , and other
ordinarily make all hope to be fiduciay though not all fiducia
to be hope, making this the difference, that the fiducia fideiis
about the object -as prefent, and the fiducia fpei about the
objeEi as future.
Rea- 6. Frui&nd Z//*are A&softhe Will : Butoneor both
thefe are in Affiance, therefore Affiance is an Act of the Will.
For the Minor, as God is the pWect Fountain of all Verity,
and his Veracity is his Divine perfection ; fo the foul in Affi-
ance doth frui% in fome initial fort which Viators are capable
of, enjoy Gob* in this his perfection. For A ffiance is a certain
Acquiefcence and Complacencie of the foul in Gods veracity.
2. And as his Promife is the means of the benefit to be re-
ceived,fo the Will doth by affiance ufe this Promife to its end.
Rea. 7. Veracity which is the formal object of Faith, is
as much the Refult of Gods infinite goodriefs, as of his Wif-
dom and Power : Thefore it is by faith or truft as eeceffari-
ly refted on by the Will as the underftanding.
Objett, Then the Belief of a threatning is Affiance.
Anfa. No : There goes more then meer veracity and re-
velation,to the Object of AffianceJt is faith in general if there
M be
be but thefe, and when we believe a thrcatning : Bat all faith
is not Affiance; It is not Truft or Affiance unlefs it be fome de-
firable thing that is revealed, and then in relation to that our
Credence or Belief 'in the Divine veracity is thus namedj even
when both thefe objecls do concur. 2. Yet I add that a
chriftian Belief, even of the threatniugs of God, muft be vo-
luntary and concain a Complacency of the Will in the Will
and veracity of God, though not in the cviJ threatned, and
though fo it be not called Truft. And they that believe any
Truth in voluntarily upon the credit of Gods veracity, taking
no degree of complacency in his veracity or Will,have not true
faith ingenerey fave analogically or fecundum q*iA.
Rea. 8. Scripture being a Dodrine of morality, and not
of meer Phyficks, ismoraily to be underftood : and there-
fore according to the common ufe of thefe words in morality,
Truft, Faith, Affiance are not to be limited to any one phyfi-
cal Ad, nor any one faculty of the foul, nor to be (hut out
of the Will, If this Town were all infeded with the Plague,
and only one Phyfician able to cure them ; if he offer them to
do it freely, and fome (lander him as a Deceiver, and he tell
them again. If you will truft me I will cure you : All the world
will underftand here that by trufiing him, he means both the
truft of the underftanding and the Will, arifing from fome
fatisfadion both of his ability and honefty,and fo taking him
for our Phyfitian, and putting our lives into his hand:and fo in
other cafes.
Sect. XII.
YOU conclude, page 410. with thefe cenfures, [ i.That
this Affertion [_ common And fpecial Grace are ejfentiall/
the fame. "] Is not only erroneous, but far more dange*
rous theiynany, nay moft men think. J Anfwer.The more
dangerous you take it tobe,theloarheryou fhould have been,
*(ter fo many explications and Difpuutions for your own opi-
on written by me) to have openly fuggefted that I maintain
the very fame thing that I deny and write againft.
2* You
2. You fay,p*£. 4* I • [ That the other fropofitior.y that Cha-
rity is ejfentia! to juftifjing faith , is a )toorfe miftake then the for-
mer ,in refpetl of the many ill Conferences , &c. ] Anfwcr ^
As you purpofe [ To manifeft this, When there U neceffity or
any juft opportunity to do it . ] as you after fay, and thereby
put us in hopes of more of your labors ; fo I think you are the
Judge of neceffity and opportunity,and feeing either will ferve,
1 hope you will net want the later, if you do the former. Bafc
I would defire you that if God fhall call you to this work,and
fatisfieyou that it is the beft improvement of your precious
time to fpend in the confutation of any errors of mine, that
you would do tre that great favour as to underftand me ( if I
fpeak intelligibly ) before you confute me, and to charge m«
with no opinions but my own, and that as delivered in my own
words,and that taken together as they make up the full fenfe,
or at left that you will not confute any opinion as mine,whichl
have written purpofely againftiand alfo that you fix not on my
Aphorifms, till a corrected edition come forth ; the fubftance
of the fameDo&rine being more plainly exprefTed by me in
many other books. And if this be the opinion that you are
arguing againft, I intre.it you to fay no more as 'my words,
] that love is the ejfential firm of faith , " But that you
may neither work want , \i you are deftinated hereunto , not
yet lofe your labor ; I will before hand tell you my opinion,
how far love belongs to faith ; when I firft told you. i. That
I refolve by Gods afiiitance to fay no more in fubftance , then
is the common Do&rineof Proteftants, as far as I can under-
(land it ;"and therefore will have company in my caufe. 2*That
I will not fay fo much in terms as many of the. moft famous
Proreftants do , I will inftance but in two.
Chamier Panftraf. Tom 3.IL \i.De fide*, cap.4. proving faith
to be in the Will, hath this Argument. [ $. 16. Eft & hoe
Argttmtntx'n cert urn : Omnu amor eft aftm voluntatis. At fides
ell amor. Ergo eft aBm voluntatis; Major per fever a & cognita;
Alitor prcbatur, quia vera fide, eft ea , cfttz credit in Deum, at
credere in Deum^ft amare Detim. Auguftinus, i»Pfal. 1 50, Hoc
eft credere in Chrtftum\ddigerc Chrijium.Et in Joban,trad.29.
Quid eft credere in Dtuf^redendo amare ]& vero violas hoc ar-
C&f)
gumnto Gropperus f« Enchiridio, &c. and fo he cites
him as consenting.
The other is, Macchovius, who, i. Colleg.Vifpttt.de J u-
ftific. Difp. 14.$. 10,1 1 .1 2,1 3 . anfwering Camera?* obje&ion,
that by placing faith in the Will we confound it with Love,
anfwereth, [ That the love of Complacency is required in faitht
to its objetl. Hence Chemnitus on Melan&hons Com. places,
pag.660, faith, £ Faith is fuch a knowledge in the mind, to
which followeth ajfent in the will, and a motion of the heart ap-
prehending and applying to it felfrvith defire and Affiance^ that
objeSi which is manifefled to be goody fo that it refteth in it :
Objed. 'But thus faith is confounded With Charity : Which
tfto the Holy (jhofk difiinguijheth fpecially, 1 Cor. 1 3 . Anffr.
Charity there is confidered, as it is carried to (]od and our neigh-
bour,and not as it is earned to Ch^ift as the meritorious caufe^and
the benefits by him obtained and promifedto us in himy Which is
the Charity er Love of faith, and is diftinguifbed from the for'
wer. 2 Here he proceeds to (hew the difference. Now
my judgement which you have to oppofe ( if that be your
work ) is this.
i.I take it as a certain and weighty Truth that faving faith is
in the Will as well as the Understanding; and fo do the ftream
of Proteftants ; though yet I highly honour Chamero> and
the French Divines ot his mind, that think otherwife.
2. I think the very Ad of the Will is not properly called
Love, according to the received ufe of that word.
3. 1 think that all gracious Love is not the thing dirc&Iy
meant by the Apoftle i when he extollcth Charity as the
cverlafting Grace.
4. I think that Faith, Hope ,and Charity ,are three diftinft
Graces.
5.I fuppofc that this noble Grace of Charity is the fimple
Love of the Deity, as our beginning and end, and all, and
of all things elfe for his fake, as he appeareth in them : or the
Complacency of the foul in God as our God, Creator, Re-
deemer, Sandifier and Felicity, or as the chief good. And
that the lawful! Love of our felves, and of food, rayment,
wealthjbookSjSermons, humiliation Duties, $v. may parti*
cipate
C85)
cipate of fome beams from this higheft Charity , but is not dircd*
ly the thing it felf. And that faith is the fiducial AJfent before
defenbed; and that Hope \s the fiducial defirous expectation of
the proraifed Glory, and the future bleflings that are its neeelTa-
ry Foregoers.
6. I fuppofe that thefe moral ads and habits zrztotius homi-
*«, and not to be confined to ^any one faculty, as raeer fimple
phyfical Ads, at left not ordinarily.
jr I fuppofe that as there is ( as aforefaid ) alt quid diletli*
rtis'm Defire, and yet it is to be called Defire and not Love ;
and aliauid dileblionis in Hope eflentially, and yet Hope is noc
Love, nor fo to be denominated-, every Grace being denomi-
nated not from all that is in ir, but from that which is eminent
and fpecial in it, as to the Object ; even fo there is aliqtiid fidei
infpei & aliqnid fpei in fid(y & alt quid amor is in fide & fye*
and yet Faith is not Hope, nor Hope Faith, nor Love Faith.
8. The Schoolmen having fome of them taken up a cuftom
of diftinguifhing between Love in the affection and in the Willi
and of calling all volition by the name of rational Love : if any
be refolved to ufe their language, and to call the very act of
Affiance, or of choice, or of confent, or Acceptance of ao
offered Saviour by the name of Love, though 1 will ufethe an-
cient terms and not his, yet for the thing fignified I firmly
hold,that it is as effential to faving Faith in Chrift, as the Intel-
lects AlTent is ; and that as Davenant f peaks, Faith begins in
the Intellect by AfTent, and is compleated in the Will by the
Acceptance of the offered Saviour. But this acceptance ( or if
you will needs call it Love ) to Chrift as the Mediator or Way
to the Father, doth much differ from the formentioned Love of
God as our chief good and ultimate end.
9. We are not faid in vcripture to be juftified by Hope or by
Charity, but by faith : but it is fuch a faith as hath aliquidfpei
& Amorii in it : and will operate by thefe Graces.
io. What fenfe foever the Schoolmen make of their diftin-
dion of fides informi/%& format Charitate^et in this following
fence it may truly be faid, that the Love of God doth as it were
animate all Graces and Duties whatfoever : that is, not as they
are particular accidents which have every one , no doubt, their
M 3 own
(8<T)
own form ; but as they arc Right Means to the End : For as the
RefpeS to the end is eflential to the means as means , ( though
not to the A& that materially is that means, ) and the end in-,
tended or Loved is the caufe of the means, (it being the very na-
ture of a final caufe to be amatttm & defideratum efficaciter ab
tfficiente propter quob amatumfit effeftuJi as Ockam Quodl'ib. 4.
qu. x . & in fent, pafjfim :) So the Love of God as our end, muft
have the fame effentiall refped and influence into all the means,
that are in ufu truly and acceptably fuch , as the Intenth finis
hath into all ordinary means whatsoever. If this be the fenfe of
fide* informis & format & charitate, I think the diftindion of very
greatufe and moment : For I think that no Prayer,Study, Alms,
fufferingjis any further truly and fully moralized or Theological,
or Religious, tbac is, are acceptable means to our fruition of
God ( which is our Salvation) then it iscaufed and animated by
the Intention of God as our Endt which is the Love of God; and fo
that faith in Chrift,and Repentance, and Obedience, are all me-
diate Graces,and muft be thus caufed and animated by the Love
ofGod(yetfo,asthacin fom« refpect faith goeth before this
Love, and in forae refpect Love before this faith , which having
lately occafion to difcufs,l (hall not here digrefs again to do it.)
Of this I have faid fomewhat in my annexed Explicatory Pro-
pofitions. I confefs I never underftoo.d whether any Papifts took
their diftinction in this fenfe .- But I remember Aquinas and fome
other of them fay fomething that bendeth that way , though they
feem not clear in it. And fo much for my fenfe,that you may not
affault me next in the dark.
If you join with the Lutheran Hethufitts whom you cite in
detefting them th-tt mix Faith and Love in the a^ of J 'tsftifi ' cation y
you will dereft the Generality of Proteftants , who mix that is
conjoin them in the act, though not to the act of J unification
as of equal ufe ; efpeciaily if you call all acts of the WMI towards
Good, by the name of Love , for then they commonly make
them one.
As for the Hereticksyou mention^.411.412. T have no bufi-
nefs with them, Tie ftudy Gods word, and there is no Herefie.
And for the right undecftanding of it , I have exceeding great
caufe to diftruft my felf, and depend on the gracious teaching of
his
(87)
his Spirit. But I am refolved to be as impartial as I can,wich r e-
fpecc co the Judgement of the Cacholick Church of Chrift.
As to yourconclufion,/>*£.4i i.&c. I freely confefs that when
fuch unlearned fcriblers as we, impune , & inftlici ptterptrio as
you fpeak,do'tire the (yet unfatiable) prefs, unhappily bringing
forth our impertinencies (I leave the impious and monftrous He-
redes to the fathers or the finders to dtfpofe of, ) it were unwor-
thy dealing if fuch as you fhould be denied liberty, to cleanfe &
favethe Church from our Errors. And for my one pare , as I
think not my felf meet to fpeak when I may be your hearer,fo let
my travail be never fo hard, if there were but one prefs in En-
gUndy which offered me its help to deliver me of my impertinen-
cies, I were much to blame if I would not readily difcharge ic
for your fervice, there being not many whofe judgement ( conje-
cturing by youcExercirations ) [ have preferred before yours.
And therefore I take ic for an honour ( though not to have been
miftaken by you, nor co have beentheoccafionofy^ur fo much
trouble, yet) that I have the encouragement of fo much of ) our
Confent, and char you condefcend to be at fo much pains with
me^where you did but think I had differed from you.
Though you chofe to conceal your name , yet Tradition ha-
ving publifhed ic, your labour is to be a great deal the more ac-
ceptable for the Authors fake. And if you defpair of ray Conver-
fion by i:, it? more likely to be,becaufe of theunteacbablenefs of
my dull underftanding, them from the imperfection of your Ar-
gu^enrs, had you buc aimed at the right mark. And when: I dif-
fenc with confidence becaufe of my Reafons that feem fomewb c
cogent, yet is it with a mixture of felf- diffidence, when, I chu.:;
what a perfon I diffent from.
And for your Refolution [to o^cn ank vindicate jour Vent- g if
occtjion be.^li were ft range if any thing of yours fhould be un-
worthy to be owned by you •, buc inftead of a vindication, were
I your advifer,you fhould fearch afcer fome of my grearer error?,
and AlTault me rather in another point ( if this be your Harvert
work,) at leaft in fomething where really we differ Jeft the world
think that we are not in good fadnefs, and difpute not $x Ammo.
But yet I leave this to your graver judgement, being fo far from
deprecating any of your labours to fa*ve men from the danger of
my
my opinions, as that I am tempted to be a little proud that I ana
chaftifed by fo learned and eminent a man ; and can promife yoa
that your Light (hall be welcome to me,and your rebukes not al-
together loft. But for [the explication and confirmation of my new
untrue Hyfothefis]** you call it, you fpeak fo much too late, that
I confefs 1 have not the skil to fpeak much plainer then I have
already done .* I have here done fome thing, but its little but
what was done before. And for the confirmation^ ou have faved
me that labour.
Had I known which are the [by-miftakei] in yours, which you
would not have feverely toucht v I (houid have paft them over
without any touch at all : But if I had not cxpreffcd my Dificnt
from you on thofe points thai you bring in on the by , I ftiould
have had nothing co fay , but to have joined with you againft
chat Baxter whoever he be, whom you afTault. And, taking me
forfo angry a fellow as your fuppofitions of a paffionate Reply
do intimate, I knew not whether you let not fall thefe paflages
on the by, left I (hould,like the angry man in Seneca, have fallen
upon you for faying flill as I fay, and bid you differ from me in
fomeVvhat that we ma) be tVPo.[lmpertinencies~\l dare not promife
you to avoid : But I were very unworthy if I would be paffio-
nate with fo learned and fober a man as you. But bad I to do
with a paffionate man, I fhould exped to be charged with paffi-
on when ever I make him angry .- as if nothing but anger could
provoke anger. Even Agitation with preflure fometime fets the
Turners wood on fire. When I have bin readier to npd then to
be Angry, yet if I have fitted verbarebus ,lhzve oh been called
angry , when the Truth is, I am daily lamented that my pituitous
brain and languid fpirits, have deprived me of the paflion that
once I had ; and which I daily find the want of in my ftupidity.
But at leaft I (hall nromife you, that if I be [impertinent]tht very
Pofition andDefignofmy whole Book (hall not be Impertinent,
nor left to the Vindication of a ?{on-Ptttarem. Your prayers
and pitty I (hall need I doubt not,snd gratefully accept. But you
(hall not havetheexcufcofa Paffionate Reply to deprive us of
your Labours. As for your Ability not to Kefly ; your potni bwas
loorai non fitperdere, and your other bufinefs, I have the Im^uden-
ey as to vie with you, and purpofe fo far to overgo you , as that
you
'' ^ '— ^- - — -
(8$0
you (hall fee Iwxi able to be fiUnt^ though your writings be ne-
ver fo free from Paffiony if chey concern not me or che caufe of
God,any more then this that you have written And if by your
fore-intimations oi\_Railing Rhetoric^ fignifying nothing but Want
ofReafon^ your Readers fhall be brought into a conceit ebat
they even hear me Rail before I fpeak, I intend to be fo long (i-
lenc till I have awaked them by faying nothing, and made them
fcnow that they did but dream. And whether I be reputed Rea-
fonable or unreafonabIe,Paflionate or Calme,Erroneous or Or-
tbodox,though I undervalue not the Judgement of worthy men,
yet am I fo neer another kind of Judgement, that I have the iefs
regard to fpare for this* Even good and learned men do judge
of Perfons exceeding vamoufty, as the variety of their prejudice,
and interefts leads them. So the Great and famous Scaliger,
Franf. Junius was fo great a man that £ Ab Apftobrum tempo-
ribus haUenui parem Theologum nuUnm vidijfe feculum~\ was
his Elogie (referente conftantino L.Emperour.) But to the great
and famous Dr. 7V*/}, how unacquainted is he with School-Di-
vinity ? How unmeet for fuch Difputations } How over-witted
by Armenians f How obfeure and what not ? So our excellent.
Biihop Hall, he was [The Glory o/Leyden, the Oracle of Textual
and fchoo /- divinity, rich in Languages > fubtile in diftinguifling,
and in Argument invincible.'] Epift. 7. And to the great Thua-
fjuti he was [Vir defultorio ingenio^ qui mult a Conatus , an adfe-
cutus Jit quod moliebatur^ doElorum erit judicium. ] Hift. To. 3 .
1.79-1 What can be more contrary then the cenfures of thefe
men ? Who more Learned, more modeft,and faithful in reports,
then the two that are on the one fide , and the two that are on
the other ? How vain a thing is the efteem and applaufc of men I
weftandor fall to the Judgement of the moft Great infallible
God. They that take him fincerely for their God , do take him
as Enough for them. And they thai find^not enough in him, will
never be fatisfied.
lM*rch$x. >J
1658.
FINIS.]
REader, Becaufe many that have bought the former Edi-
tions of my Book cal led the Saints Rift, do grudge that i
have annexed a Sheet to the feventh Impreffion , on this Sub-
ject, which was not in the former, that they may have it here
without buying that Book again, I (hall here alfo annex it.
To the Re a d e r.
Reader,
Amfo loath to leave tHee under any mifiakje of my
meaning in this point , that I [ball jet make fome
further attempt for the explaining of it. *And
whereat I underhand that fome Readers fay that
this nice diftinguijhing doth but puzzle men : and
ethers (lillfear notfalfely to give outjhat 1 make common Grace
andfpecialto difer only gradually and not fpecific ally ', in deffight
efmy exprefs averting of the contrary ; / intreaie the firft fort to
tear that leaf out of the Book, which fpeakj of this Subjt&i that it
may not trouble them, or to be patient while we fpeaka few "toords
toothers; that underft and that which they an but puzzledVoith.
And I defire the ftcond fort once mote to remember, i . That I
ftill affirm that common Grace andfpecial do differ by a moraine
cifick difference 3 and not a gradual only. 2. But that this moral
fpecifick^ difference doth materially confift in a Phjfical Gradual
difference.^ . And it being a Moral fubjetl that we have in hand,
cur terms mufl be accordingly tt fed and underftood, and therefore
it i* mofl proper When Vee fpeakj of any unfanllifed man, to fay
that [ he is not a Believer, he hath no faith , he hath no Love to
God&c] becaufe fte are fuppofed to fpeakjnly of a true Chriftian
faving faith, Love>&C. ] 4. 'But jet when it is knoWn that wt
fpeak^of another faith andlove^ We may Well fay that an unfanfti-
fied
fied man bath the fe: andftbenwe enquire of the difference, Wi
mufibe asexatt as pojfible, in /bearing wherein it Ijeth , left we
delude the hypocrite^ and trouble the Regenerate. That the Faith,
and Love, and Santtity of the Vngodly are but Equivocally or A-
nologi c ally [o called, in refpetl to the Faith and Love of the Saints,
I have proved in my fifth Difputatim of Right to Sacraments.
That Which I ft all now add to wake mjfenfe as plain as Ieans
[hall be thefe following Diflinftions and Propofitions.
We muft diftinguijh between, i . Thofe Gracious aEls that art
about our End^ and thofe that are about the means '. 2. between
Qod c on fidered generally a* God) and considered in his fever al pro-
perties ar,d attributes dijlin&ly. And Chrifi confidered perfonally,
and confidered fully in the parts of hid Office, Whether the effential
or integral parts. 3. Between the Cjoodnefs of Qod inhimfelf con*
fifored, and as fuitable unto us, 4. Between the fimple atl of the
Intellett,and the comparing aft. 7. 'Between the fimple Velleity
of the will, and the choice that followtth the Comperate all of the
Intelleel. 6. Between the Speculative and Pratlical atl of the
Intellect. 7. And between the Ails of the will that anfaer thefe
two. 8. between an End that is ultimate , but not principal and
prevalent) and an End that is Ultimate and chief alfo.
Prop. I. sAn unftntltfied man may Love him that is the true
Gody and believe in that Perfon who is fefus Cb"ift,the Redeemer.
This is pafl con-trover fie among us*
Prop. 2. An ungodly man may love Qod as the C aufeof his
'Frofperity in the World.
Prop. 3. He may know that his everlafting happinefs is at the
difpofe of Cjod, andmay believe him to be merciful and ready to do
good, and that to him. Andconfequently may have fome love to
him as thus Gracious and Merciful*
Prop* 4. He may by a fimple apprehenfion know that Qod is
Cjoodtnhimfelf, and Cjoodnefs it felf, and preach this to others.
sAnd confeqaently may have in his will a confent or Vpillingnefs
hereof ', that God be what he is, even infinite Goodnefs.
Prop. J. He may have a fimple Apprehenfion that God [hould
be Glorified, and honoured b) the creatures : and fo may have a
fimple Velleity th*t he may be Glorified.
Prop. 6. He may have a General dim apprehenfion that ever*
N 2 Utting
Ufking Happlntfs cenfifieth in tbefigk of the GUrj ofQed, a*di*
his lovt and favour m rdem ; and fa ma] have
feme love to him & thus dp pre her,
Prop 7< He m*J compare God and the creature together, and
have .1 'e:ul*tive or ft per fi:< at knowledge that Qodit better them
crtawre, ana better to him ; andmay write and preach this ta
:r: : Ani , m t} have am amftoerablt fuperficial nneffetlmal
1 him, even at thus couriered.
Prop. S. One and the fame mawa-} have t^o contrary ~Jhi-
waaU ends §fi ♦*■ Alliens : Even the fleafing of Qed,
- cfhk flefis pre.
Argument. 1 . If tee fame heart ma) lepartlj famSifitd arJ
parti) msfamQified (thai u%ia fame degree) then it may have two
contrary ends : Or if the fame van may have ief *«^fpirit, them
he mi? have two contrary Vliimaie ends. 'But the Antecedent
U certain, Ergo ft far as a man is carnal and unfanttifed,
flejl^f leafing and CiZC\l\k\i tiki* End.
Argam. 2. If the fame man might not have two contrary Vl-
timate ends, then the godly ficuld never fin but in the mifchcofing
of the nuans^or abatir.g the Degrees of lovt to God : But the
tcntii falfe Ana againfi experience* Ergo. Peter did
not only mifchacfe a means to Giis Glcry when he denied his m*~
fie. A godly man^henheU drawn to eat or drinkjoe much^doth
it not onh as a mifiakjn mean: to Gloripe God, but Ultimately to
pleafe hit f-tfe. Enker David in Adultery aid defer* flefit fka\few£
for it f elf, or for fy me other end. If for it felf then it ft as his VI'
timate ex* in that a~: : If 'for fomefthat tlfe as He end , For what*
no one* ■' end teas Gods Glory. And there '< s nothing elfe
to hi ;':.
Prop. 9. There is a continual firiv*ng between thefe two con\
trary ends where they are} One drawing one m ay, and the other the
other way • and feme time one, fomettmts the other prevailing in
particular acls.
Prop ic. But jet .every man hath one only Prevalent Ulti-
mate end, which U to be caHed Fioii hominis, or is tee chief Ulti-
mate End 'cf 'the Habitual Predominant Inclination or Difpefitim
oulyand ofth< tenour or bent of his courfe of life. And that
T*h-.:b goes againfi this Habitual ber,t>, is faidtt h the Act' net ef
kim.
C?3)
him, but of fomething in hint] that *'/, not of that predominant d$f-
pof tion which fbouli denominate the man to be Godly or ungodly %
but of fome fubdued difpofition that by accident hath got fomt
advantage,
Prop. ii. As Godly men have God for their end, as to the pre*
dominant habit of their fouls, and bent of their lives, fo all Wicked
men in the World have the creature and carnal-felffor their end, at
to the Predominant Habit of their hearts, and bent of their lives :
fo that thisis fimply to be catted their fever al end, which is the
Ruling end^and hath the greateft Inter eft in them ; But jet as car~
nal fe/f is a fubdued, refifting end in the Godly prevailing in fome
particular AUions\ {as is t oofure, ) fo God and Salvation may be a
aftified,abufed,fubje5bedcnd$fthe ungodly that have but common
Grace, and may prevail againfjt the fie fh in fome particular out.
ward Ailions,
This is evident in the foregoing Propofitions.lf a man by common
grfice may havefuch afimple and Superficial apprehenfion of God
as is before mentioned \knowing him to be good in himfelf, yea beft%
and good and be ft to himyvhen yet at the fame time he hath a more
deep predominant habitual apprehenfionthat the Creature is be ft
for him ^ hen certainly he may have a fubdued Love to God as be ft
in himfelf and to him t that's anfWerable to this fuperficial know-
ledge, and cenfifteth with a predominant habitual Love to the
Creature and carnal Self I Would defire every 'Divine to be*
ware that he tell not the unfanttified, that whoever hath the leaft
degree of Love to Cjod for himfelf, or not as a means to carnal
ends, Jb all certainly be faved : For he Would certainly deceive
many thou f and miserable fouls that JhouldperjWade them of this.
He that believeth that there is a God, believeth that he is the chief,
Good, and be ft for him if he could fee his Glory, and fuUy enjoy his
Love for ever ; And many aWicked mandoth preach allthu ,and,
think as htfpealej ; but it is all but With afuperfcial opinionative
Belief, Which is ma^ered by more ftrong apprehenfions of a con~
traryGood; andfo they love but With afuperficial Love .that's an-
fWerable to a mter opinionative Belief, and is conquered by a more
potent Love to the contrary. So that ftritily if you denominate
not thatfingle ati, nor the ptrfon as thus difpofed, but the bent of
his afetlions, or the Perfon according to What indeed he U in the
N i Pre-
(94)
Predominant habit of his Soul -,fo it isfittefltofay that the gol-
ly loveth not the world , ncr the things of the world, and the wick-
ed loveth not God,rer the things of Godas fuch.
Prop. 12. The fincere intending of the end, doth concur
to conftitute a fmcere choice of the means. And therefore the
Schoolmen fay, that Charity ( or Love toGod ) inform eth all
other Graces : not being the form of them as fuch or fuch Afts*r
Habits, but as gracious means : As the meant are ejfentiaily at
means for the end, and fo animated by it ; fo the mediate lAlls
of Grace as mediate, are e§enti*tly animated by the love of the
end, and participate of it. In thisfenfe their 'Dottrine of the in-
forming of other graces by love, is not only true, but of very great
weight, and giveth light to many other points. And Thus as men
of common Grace have only an abufed,fubdued tvill or Love to
God as their end, that's conquered by the contrary, fo they have but
an unanfwer able faith in Chrifl , as the v ay to Go.i the Father ,
and an anfwerable ufe of aU other meats , which will never
bring them to attain the end that is fo fnper ficially and uneff equal-
ly apprthended and intended. Ideftre the learned deader to per-
ufe well the firft Difputation of Rada for Scotus,^ this cjuejiton.
Prop. 1 1. The A& of Love cr Fa>th are con fUer able. i.Pk <y-
fically : I. In general as Faith and Love. 2. In Jpecial, as this
Faith and Love about'-this objetl, the Father and the Son, And
thus by common Grace men may have True Faith and Love; that
is, fuch as is phjficallya true or real Aft. 2, They are con ft der-
able morally : and that, I. Either as Duty anfwering a Precept
[] believe and love God. ] And thus they have an ana/ogiral
defetlive A'orality in them, and fo are that fa^mcere or true -7
but net that fame true Love or faith in fpecie moraii Xvhhh the
Command requirsth. For it cimmandethusto lov^God above all-,
&C. 3 *Thej are con fUer able as conditions of the cPrcm'fts a*iE~
videncet of fpiritual Ift in the foul, and thus wicked men by com*
won Grace a*e never maze Partaken of them. They have not the
things themrelves. 1 heir Faith and L,ve is not the f*me thing
which hath the Premifes made to them in the G off el ; and fo are
not true or fi^cire.
Prop. 14. By common Grace, men may love Go.i tinker the
Notion of the chief eft good, and mojj defy able end , avdyet mt nith
that
(91).
thit Love which the chief t ft goodmuft be love
fore it U not morally fine ere orfaving.
Prop. 15. There is no notion what foever that a trueChrifti-
an hath of God, and no Vvord that he canfpeak^of him but an un*
regenerate man may have fome apprehenfion of that fame notion,
andfpeak^ thofe words ; and know ever] prepofition concerning God
and thrift as Redeemer , which a godly man may know:andfo may
h we fome love to God, or faith in Chrift in that fame notion :
though not With fuch a dear effectual apprehenfion and lively
powerfull love ,04 the fantli fed have \
Objdt. He cannot love God as his end.Anfwer./ have proved
before that he may with ajuperficial unejfetlual [ubduedLove.
Objetl. He cannot love him as the chief good. Anfwdhave
proved that he may love him under that notion-, though not with
that love which the chief Good muft be loved with.
ObjeSl. He cannot believe in Ghrift, or defire him, as a Savi-
our to free him from every fin. Anfw. 2{ot with a prevalent
faith or defire-, for ftill he loath more love then averfenefs to that
Jin 1 and therefore more Averfenefs then love to Chrift as fuch \
But as in general he may wijh to be free from all fin^fo in particu-
lar he may ha ve uveffeclual "teifhes to be from his moft beloved fin
in fever al rejpetls.
Objett. But not to be free from fin as fin, or as againft God.
Anf.Yes:A man by common grace may know that fin asfin is evil,
and therefore may have uneffetlual Verifies to be freed from it as
fuch : but at the fame time he hath ft ranger apprehenfions of the
pie afure profit or credit that it brings him% and this prevaileth.
Indeed mens carnal inter eft which in fin they love, is not its &ppofi-
tionto God,ner the formal nature of fmfDoubtlefs all men that are
nngodly do not therefore love fin tbecaufe it ufinydr againft God9at
left thesis not Jo total in them , but that there may be a fubdnei
mind to the contrary, and diflike of fin as againft God, Many a com-
mon drunkard I have kno^n.that when he hath heard or talk$of fin
&as fin-iOS againft God, hath cryed out againft himfelfand wept at
if he abhorred it : and yet gone on in it for the plea Jure of the fie fb.
Objett. But where then is man? natural enmity to God and
Holinefs } Anfw. 1. Its doubtfull whether man naturally hath
an enmity to god and HoUnefs%confideredfimply\or only conjidered
as being. againft mans carnal intereft.z< But Were theformtr pro-
ved?
Irace abattth that enmity, an! gives men msrt
then%'corru
Obeli. Sir the experience of the godly telleth therathatit
is another kind of Light and Love which they have aftercon-
verfion then before. An. i. It is not all Converts that can 'page
by experience iz tkx;becaufe aB have not baa common grace in the
hightft , or any great obferved meafure before converfion. 2. Its
' hard for any to make that experiment , becaufe we knoW not in our
change jaft When common Grace left and fpecial Grace began. 3 . A
Thyfical gradual dfference maybe as great a* that which jour
experience t els you of Have you experience of common light
and love before convtrfion, and of another fence Which difereth
from it, more then the great eft flame from afpar\ : and more then
thefun'Jhine at noon from the twilight When you cannot know a
man ': Or more thenthe fight of the cured blind man , that f aw
clear I j from that by Which hefaw men like trees, ; or more then
the fain of the firappahfrrm the fmaUefi prick of a pin.
Object. But it is not common gifts -that are workt up to be
fpecial Grace ; one [ptcies is not turned into another. Anfw ,
True \ ImptrftP.ion u not turned materially into perfection. The
daWnrng of the day is not materially turned into the greater light
at noon, But a greater light fuperveneth, ansiis added to the lef:.
The blind mans feeing men like trees, was not it that Wat tin fir-
f eel following fight 3but an additional light Wat it.
Objetl. But fpecial Grace is the divine Nature, the image
of God, the new Creature, err.and therefore doth differ more
from common. A*f*. Ieafihyield the Anteaitet,but deny the
Conference. The difference is as admirably great & theft terms
expreft, though it be but a moral fffcific ^difference.
Reader, I will trouble thee no more, but to entreat thee, if
thou be of another mind, to differ from me without breach of
Charity, as I do from thee, and to remember that I obtrude not
my explications on any;and if I have done thee wrong k is but
by telling thee my thought?, which thou haft liberty to accep;
or reject as thou feeft caufe. £u: again, I inrre at thee rather lay
this by, or tear it out of the book, then it fhould he 2ny tum-
bling block in thy way, or hinder thee from profiting by what
thou rcade.l. The Lord increafe our Light and Life, and Love,
JW15. 1657.
t * ****t
Tuefday iAiay the flrft, \66o.
Ordered,
Tjiat the thanks ef this Htufebe given to Mr, Bax-
ter {or his great fains in carrying on the work of
Preaching and Prayer, before the Houfe at Saint
Margarets Weftminfter yejlerday, being fet apart by this
Houfefora day of Fafting and Humiliation. And that
he be defied to Print his Sermon^andis to have the fame
Priviledge in Printing the fame y that others have had
inthe like kind.
And that Mr. Swinfin do give him notice
thereof.
W. Jeffop Cler. of the Commons
houfe tf Parliament.
SERMON
OF
REPENTANCE-
Preached before the Ho-
nourable Houfe of Commons,
.AiTembled in Parliament at
JVeftminJler, at their late fo-
lemn Faft for the fetlirig
of thefe Nations,
Jpril 3 o. 1660.
By Richard Baxter.
LONDON ,
Printed by R, W. and A. eJW. for Francu Tjten and
faxe Underbil, and are to be fold at the fign of
the three Daggers in Fleet-Jlreet, and at
the Bible and Anchor in Pauls
_« Church- Yard, 1 6 go.
1
TO THE
HONOURABLE
THE
Houfe of Commons
ASSEMBLED IN
PARLIAMENT
S your Order for my T reach -
ing, perfraded me you meant
attentively to bear • fo your
Order for my publifh'wg this Sermon ,
perfaaded me that you will vouch fafe
<&A\ con-
confiderately to read it. ( For you
"mould not command me to yublifb only
for others , that which was prepared
for, and fuited to your felves. ) Which
fecond favour if I may obtain, effect
ally of thofe that need moll to hear the
doftrine of Repentance, I /hall hope
that the Authority of the heavenly Ma~
jefly, the great concernment of thefub-
j eel, and the evidence of l^ea/bn , and
piercing beams of f acred verity , may
yet make a deeper imprefion on your
fouls, and promote that necefjary 'work,
of Holinefs, the fruits whereof would
be effectual remedies to thefe difeafed
Rations , and would conduce to your
own everlafting joy. Shall It hinf^ it
Were pre fumption for me to hope for jo
high a reward for Jo /hort a labour f Or
(hall
/-'
(ball I thinkjt were uncharitablenefs not
to hope for it ? That here is nothing hut
plain Englijh, without any of thofe. Or-
naments, that are by many thought ne-
cejjary, tomakefuch difcourfes grateful
to ingenuous curious auditors , proceeded
not only from my prefent want of ^cL
vantages for Jludy ( having and ufing
no bookjtut a 'Bible and a Concordance , )
but aljo from the humbling andferious
nature of the worh^of the day j and
from my own inclination , lefs affefling
fuch ornaments in facrfddtfcourfes, then
formerly I have done. It is a very great
honour that Cjod and you have put upon
me, to conclude fofolemn a day of prayer,
which was anfwemd the next morning ,
by your j^eedy, and cheerful, and unani-
mous acknowledgement of his Majeflies
authority..
authority, £K£&y 1 but have thefecond
part, to promote y our fahation, and the
happmefs of this Land> by your confide-
ring and obeying thefe neceffary Truths,
M>hat greater honour could I expeB on
earth? Or how could you more oblige me
to remain
A daily ^Petitioner to Heaven
for thefe mercies, on your own
and the Rations behalf,
• Rich, Baxter.
A
SERMON
OF
REPENTANCE-
Ez E K. }6. JI.
Then (hall ye remember jour own evil wajes, and your
doings that were not good^andjhall loath your felves in
your own fight , for your iniquities , and for your abo-
minations.
H E words are a part of Gods frog-
noflicks of the Jews reftoration ,
whofe dejetion he had before defcrf-
bed. Thtivdifeafe begun within, and
there God promifeth to work the
cure. Their captivity was but the
fruit of their voluntary captivity to fin$ and their
grief of heart, was but the fruit of their hardntfs of
B heart ,
A Sermon of Repentance.
heart 5 and their lharpeft Jufferings^of their foul pollu-
tions •, and therefore God promifeth a methodicall
cure 5 even to take away their old and ftonj he Art 5 and
cleanfc them from theiv fit bine fs, and fo to eafe them
by the removing of the caufe. How far, and when
this promife was to be made good to the Jews, as
Nationally confidered , is a matter that requires a
longer difquifition then my limited hour will allow :
and the decifion of that cafe is needlefs,as to my
prefent end and work. That this is part of the Go-
fpel- Covenant, and applicable to us Believers now,
the Holy-Ghoft in the Epiftle to the Hebrews hath
affuredus..
The Text is the defcription of the Repentance of
the people, in which the beginning of their recovery
doth confift, and by which the reft muft be attained.
The evil which they Repent of is, in general, all their
iniquities , but efpecially their idolatry, called their
abominations. Their Repentance is t oretold3, as it is in
the under ftdnding and thoughts, and as in the will and
affections. In the former its called £ Remembring
their own evil wayes J In the latter its called £ Loath-
ing themselves in their own fight, for their iniquities and
abominations. tJMontamts tranflates it [ Reprobabitis
invos~]i bat in*". 20. i>. 43. [_faJlidietis<vos ~] The
fame fenfe is intended by the other verfiuns : When
the Septuagint tranflates it by £ difpleafure 3 and the
Chaldee by [groaning] and the Syriack by [the
winkling of the face ] and the Sept. in c. 20. 43. by
£ jmiting on the face : ] the Arabick here perverts the
lenfe, by turning all to Negatives [ye fhall not, &c]
yetia c9 20.43. he turns it by £ the tearing of the
■-— ■**
A Sermon of Repentance.
face. ] I have purpofely chofen a Text, that needs
no long explication, that in obedience to the fore-
feen ftnuts of time, I may be excufcd from that part,
and be more on the more necefTary, This Obfervati-
on contains the meaning of the Text , which by
Godsafliftance. Iihallnowinfift on :viz.
The Rermmbring of their own iniquities^ and loathing
themfelves for them, is the fign of a Repenting people^
andthe prognoflick of their Reftorttion. ( So far as deli-
verance may be here expe&ed.)
/■ For the opening of which, obfervethefe things
following.
i. It is not all kind of [_Rememhring~] that will
proveyou penitent. The impenitent Remember their
fin that they may commit it : They Remember it
with love , defire and delight : The Heart of the
worldling goeth after his aery or earthen idol .• The
heart of the Ambitious fcedeth on his vain-glory ,
and the peoples breath : And the filthy Fornicator is
delighted in the thoughts of the ob;e&and exercife
of his iuft. But it is a Remembring, i° From a deep
convi&lonof theev.land odioufneis of fin-, 2° And
with abhorrence and felf-loathing • 3°Thatleadeth
to a refolved and vigilant forfeiting, that is the proof
of true Repentance, and the prognoftick of a peoples
reftoration.
2. And it is not all [elf loathing that wiilfignifie
true Repentance-. For there is a felf-loathing of the
Defperate and the damned foul, that abhorreth it felf ,
and teareth and tormenteth it felf, and cannot be re-
ftrained from (elf -revenge , when it finds that it hnh
wilfully, fooliflily and obftinately been its own de- -
B2 ftroyer:
A Sermon of ^Repentance.
ftroyer : But the (elf loathing of the truly fenitent^
hath thffe following properties.
i. It proceedeth from the predominant Love of
God 3 whom we have abufed and offended : The
more we Love him, the more we loath what is con-
trary to him.
2. It is much excited by the obfervation and fenfe
of his exceeding mercies^ aad is conjunct with Gra.-
titude.
3. It contiriueth and encreafeth under the greatr
eft affurance of forgivenefs, and fenfe of love $ and
dyeth not when we think we are out of danger.
4. It containeth a Loathing of fin as fin ( and a
Love of Holinefsasfuch) and not only a: love of
eafe and peace, and a loathing of fin as the caufe of
fuffering.
5. It refolveth the four againft returning to its
former courfe, and refolveth it for an entire devoted-
nefs to God for the time to come.
6. It deeply engageth the penitent in zconfUU
againft the flefh , and maketh him vi&orious •, and
fetteth him to werkin a life of holinefs as his trade
and principal bufinefs in the world.
7V It bringeth him to a ddightm God and holi-
nefs -, and a delight in himfclf ^ (o far as he findeth
God, and Heaven, and Holinefs within him .* He can
with fome comfort and content own himfelf and
hlsconverfation, fo far as God, ( victorious againft.
his carnal felf) appeareth in him. For as helovettt
Chrjft in the re(l of his members, fo muft h** in him-
felf. And this is it tbn (elf-loathing doth prepare for,,
This muft be the [elf- loathing that muft afford you ,
comfort,.
A Sermon of Ifypentance.
comfort, as a penitent people in the way to reftora-
tion.
Where you fee it is implyed, that materially
it containeth thefe common ads. i. Accusing and
Condemning thoughts againft our felves. It isajudg-
ingof our felves, and makes us call our felves with
Paulyfooltjh, disobedient, deceived, yea mad ( as Afts
26. 11. ) and with David to fay, / have done fooltfh-
ly, 2 Sam. 24. 10. 2. It containeth a deep diftafte,
and difpleafure with our felves -7 and a heart-rifwg
againft our felves. 3. As alfo an holy indignation
againft our felves •, as apprehending that we have
plaid the enemies to our felves and God. 4. And it
poffeffethuswith^r/V/and/r^/^atourmifcarriages.
So that a foul in this condition is lick of it felf , and
vexed with its felf- procured woe.
2. Note alfo, that when felf- loathing proceedeth
from meer conviftton , and is without the Love of
God and holinefs, it is but the tormentor of the foul,
and runs it deeper in to fin 5 provoking men hereto
deftroy their lives •, and in hell it is the never dying
worm.
3. Note alfo, that it is £ them/elves ] that they
arefaidto loath: becaufeitis our felves that confer-
ence hath to do with, as tvitnefs and as judge : It is
cur felves that are naturally neareft to our felves -7 and
our own affairs that we are moft concerned in. It is
cur felves that muft have the Joy or: Torment : and
therefore it is our. own aftiom and eftate that we
have firft to mind. 1 hough yet as Magiftrates, Mi-
mfters, and neighbours , we muft next mind others ,
and muft loath iniquity wherever we aieet it 5 and a
B 3 vile
A Sermon of ^Repentance.
vile perfon muft be contemned in our ejes, while we bo*
ncurthem that fear the Lord, Pfal.i 5. 4.
And as by Nature, fo in the Commandment, God
hath given to every man the firft and principal care
and charge. of himfelf, and his own falvation, and
confequently of his own ways. So that we may with
lefs fufpition loath our [elves , then others -, and are
more obliged to do it.
4. Note alio, that it is not for our troubles,or our
difgrace, or our bodily deformities or infirmities, or
for our poverty and want, that penitents are faid to
loaththemfelves : But for their iniquities and a bomi-
nations. For i° this loathing is a kind of fa/lice done
upon our felves 5 and therefore is exercifed not for
mecr infelicities, but {ox crimes. Confcience keepeth
in its own Court, and medleth but'with moralevils ,
which we are confeious of. 20 And alfo it is fin that
is loathedby God, and makes the creature loathfem in
his^j : And Repentance conformeth the foul to
God, and therefore caufeth us to loath as he doth,and
on his grounds. And 30 there is no Bvilbwt fin, and
that which fin procureth. And therefore it is for fin
that the penitent baths himfelf.
5. Note alfo, that it is here implyed, that till Re-
pentance, there was none of this Remembring of fin,
and Loathing of them f elves , They begin with our
converfion, and (as fore-defcribed ) are proper to
the truly penitent. For (toconfider them diftinft-
ly ) i° The deluded foul that is bewitched by its
own concupifcence , is fo taken up with Remembring
of his flejhlj pleafures, and his alluring objeffs , and his
honours > and his earibh bnfmifes and .ft we , that he
hath
A Sermon of Repentance.
hath no mind or room for the Remembring of his
foolifh odious fin, and the wrong that he is doing to
God and tohimfelf. Death is oblivious : and Sleep
hath but a diftrafted uneffedual memory5that ftirreth
not the bufie dreamer from his pillow , nor difpatch-
eth any of the work he dreams of. And the uncon-
verted are afieep and dead in fin . The crowd of cares
and worldly bnfinefles $ and the tumultuous noifeof
foolifh fports5and other ienfual paflions and delights,
do take up the minds of the unconverted , and turn
them from the obfervation of the things of greateft
everlafting confeqnence. They have a memory for
fin and thzflefh, to which they are alive ; but not for
things fpiritual and eternal, to which they are dead.
They Remember not God himfelf as God > with' any
effectual remembrance : Cod is not in all their thoughts,
Pfalm 10. 4. They live as without him in the world ,
Eph. 2. 12. And if they rijtomber not GW,they can-
notrememberfinasfin, wHWfmalignity lyeth in its
oppofitiontothej^/// and Holinefs of God. They
forget tkemfelves , and therefore cnufl: needs forget
their finfulneft : Alas 5 they remember not ( effe-
ctually and favingly ) what they are, and rvhj they were
made> and what they art daily nouri/heJ and preserved
for, and whatbufinefs they have to do here in the
world. They forget that they have fouls to fave or
lofe • that muftlive in endlefs joy or torment: you
may fee by their carelefs and ungodly lives \ that they
forget it. You may hear by their carnal frothy fpeech,
that, they forget it. And he that remembreth not him-
felf, remembieth net his own concernments. They
forget the end to which they tend : The life which
they
S A Sermon of Repentance.
they mud live for ever. The matters everlafting
(whole greatnefs and duration , one would think
fhould fo command the mind of man, and take up
all his thoughts and cares, in defpight of all the little
trifling matters that would avert them, that we fhould
think almoft of nothing elfe 3 yet ) tbefe, even thefa
that nothing but deadnefs or madnefs fhould make a
reajonahle creature to forget, are daily forgvttenby
the unconverted foul3 or uneffeftaally remembred.
Many a time have I admired s that men of reafon
that are here today, and inendlefs joy ormifery to
morrow, fhould be able to forget fuch unexpreffible
concernments! Me thinks they ihould eafier forget
to rife, or drefs themfelves, or to eat or drink, or any
thing, then to forget an endlefs life, which is fo un-
doubtedly certain, and (0*00% A man that hath a
canfe to be heard to morrow^ in which his life or ho-
nour is concerned, can^t forget it : A wretch that is
condemned tocie tomSfow, cannot forget it. And
yet poor finners:that are continually uncertain to live
an hour, and certain fpeedily to fee the Majefty of
the Lord, to their unconceivable joy or terrour, as
Aire as now they live on earth.can forget thefe things
for which thev have their memory •, and which one
would think fhould drown the matters of this world,
as the report of a Canon doth a whifper, or as the
Sun i bfcureth the pooreit glow-worm. O wonder-
ful Rapidity o- an unrenewed foul ! O wonderful
folly and d.ftra&edncfs of the ungodly ! That ever
men can forget^ I fay again, that they can forget ', eter-
na joy eternal woe, ancuhe eternal God, and the
place of their eternal unchangeable abode, when
they
A Sermon of Repentance,
they ftand even at the door, and are paffing in, and
there is<but the thin vail of flefli between them and
that amazing fight, that eternal gulf 5 and they are
daily dying , and even ftepping in. O could you
keep your honours here for cver$ could you ever wear-
that gay attire, and gratifie your flefh with meats,
and drinks , and fports, and lufts 5 could you ever
keep your rule and dignity , or your earthly life in
any Jlate, you had fome little ^wexcufe for Rot/v-
membring the eternal things, (as a man hath, that
preferreth his candle before the Sun ; ) But when
death is near and inexorable , and you are fure to die
as you are fure you live 5 when every man of you
that fitceth in thefe feats to day can fay , [ / mnft
fborjly be in another world, where all the pomp and plea-
fure of this werld will be forgotten^ or remembred hut as
my fin and folly ] one would think it were impofible
for any of you to be ungodly $ and to Remember the
trifles and nothings of the world, while you forget
that ever lafling All^ whofe reality, neceffity, magni-
tude, excellency, concernment and duration, are
fuch, as fliould take up all the powers of your fouls,
and continually command the fervice and attendance
of your thoughts, aganft all Seekers , and con-
temptible competitors whatfover. But, alas, though
you have the greate fl helps ( in fubferviency to thefe
commanding objeds ) yet will you not Remember the
matters which alone deferve remembrance. Some-
times the Preachers of the Gofpel do call on you to
Remember •, to Remember your God, your fouls , your
Saviour , your ends and everlafting ftate , and to r*-
number your mif doings ^ that you may loath your J 'elves,
C and
I o A Sermon of Repentance.
and in Returning may find life : But fome either
fcorn them, or quarrel with them , or deep under
their moft ferious and importunate folicitations, or
carelefly and ftupidly give them the hearing, as if
they fpoke but words of courfe, or treated abo.ot
uncertain things , and fpoke not to them from the
God of heaven , and about the things that every
man of you (hall very (hortly fee or feel. Some-
time you are called on by the voice of conference
within, to r*#;<?w£<T the unreafonablenefs and evil of
your wayes : but conference is filenced , becaufe it
will not be conformable to your lufts. But little do
you think what a part your too-late awakened con-
jcience hath yet to play , if you give it not a more
fober hearing in time. Sometime the voice of com-
mon calamities^ and National or local judgements do
call on you to remember the evil of your wayes :
But that which is fpoken to 4//, or many, doth feem
to mofl of them as fpoken unto none. Sometime the
voice of particular judgements^ feizing upon your fa-
milies, perfons or eftates, doth call on you to remem-
her the evil of your wayes : And one would think
the rod fhould make you hear. And yet you moft
difregardfully go on, or are only frightened into a
few good purpofes and promiles , that die when
health and profperity revive. Sometime God joyn-
ethall thefe together , and pleadeth both by word
and rod, and addeth alfo the inward pleadings of his
Spirit : He fets your (ins in order before jou^ Pfal.
50.21, and expoftulateth with you the caufe of
his abufed love, defpifed Soveraignty and provoked
Juftice 5 and asketh the poor /inner, Haft thou done
well
A Sermon of Repentance.
1 1
well to wafte thy life in vanity * to ferve thy flefh *
to forget thy God, thy foul, thy happinefs '. and to
thruft his fervice into corners , and give him but the
odious leavings of the flefh < ] But thefe pleas of
God cannot be heard. O horrible impiety / by his
own creatures ! by reafonable creatures ( that would
fcorn to be called fools or mad men ) the God of
heaven cannot he heard. The brutifh, paflionate, furi-
ous finners, will not Remember* They will not Re-
member•, what they have done , and with whom it is
that they have to do, and what God thinks and faith
of men in their condition • and whither it is that the
flefh will lead them < and what will be the fruit and
end of all their lufts and vanities sf and bow they
will look back on all at laft ? and whether an holy or a
fenfual life will be fweeteft to a dying man * and
what judgement it is that rhey will all be of, in the
controverfie between the flefh and fpirit, at the later
end; Though they have life, and time, and reafon
for thefe ufes, we cannot entreate them, to confider
of thefe things in time. If our lives lay on it, as
their falvation,which is more, lyeth on it we cannot
intreate-them. It we fhould kneel to them , and
with tears be'eech them , but once a day, or once a
week, co beftow one hour in ferious confideration of
then latter end, and the everlafting ftateof Saints
and (inners, and of the equity of the holy wayes of
God, and the iniquity ot their own, we cannot pre-
vail with them, i ill the God of heaven doth over-
rule them, we cannot prevatl. The witnefs that we
are forc't to besr, is fad : It is fad to us : but it will
be (adder to thefe rebels, that fhall one day know ,
C 2 that
1 2, A Sermon of Repentance.
that God will not be out-faced $ and that they may
fooner (hake the ftable earth, and darken the Sun by
their reproaches , then out-brave the Judge of
all the world , or by all their cavils , wranglings
or (corns, efcape the hands of his revenging Ju-
ftice.
But if ever the Lord willfave thefe fouls, he will
bring their midoings to their remembrance. He
will make them tbihk of that , which they were fo
loth to think on. You cannot now abide thefe trou-
bling, and fevere meditations : The thoughts of
God, and Heaven, and Hell, the thoughts of your
fins, and of your duties, are mdancholly unwel-
come thoughts to you : But O that you could fore-
know the thoughts that you fhall have of all thefe
things! Even theproudeft, fcornful, hardened (inner
that heareth me this day, (hall (hortly have fuch a
Remembrance , as will make him wonder aihis pre-
fent blockithnefs. O when theunrefiftible power of
heaven (hall of en all your (ins before you , and com-
mand you to remember them , and to remember the
time , and place, and perfons, and all the circumftances
of them, What a change will it make upon the mod
ftout or ftubborn of the fons of men '. What a dif-
ference will there then be between that trembling
felf-cormenting foul , and the fame that now in his
gallantry can make light of all thefe things, and call
the meffenger of Chrift that warneth him , a Puri-
tane or a doting fool ! Your memories now are [omc-
what fub>e& to your wills $ and if you will not think
of your own, your chief ', your everlafUng concern-
ments, you may cheefe* If you will cboofe rather to
employ
A Sermon ofl^epentance. 1 3
employ your noble fouls on beaftly lufts , and
watte your thoughts on things of nought, you
may take your courfe , and chafe a feather with
the childifh world, till overtaking it, you fee you
have loft your labour. But when fuftice takes
the work in hand, your Thoughts (hall be no more
fubjeit to your Wills : You {hall then Remember
that which you are full loth to remember •, and
would give a world that you csuld forget. Oh then
one cup of the waters of oblivion , would be of
uneftimable value to the damned I O what would
they not give that they could but forget the time
they loft, the mercy they abufed, the grace which
they refufed, the holy fervants of Chrift whom
they defpifed , the wilful fins which they com-
mitted , and the many duties which they wilfully
omitted ! I have oft thought of their cafe £
when I have dealt with melancholy or defpairing
perfons. If I advife them to caft away fuch
thoughts , and turn their minds to other things,
they tell me they cannot •, it is not in theiv power 5
and I have long found, that I may almoft as well
perfwade a broken head to give over aking. But
when the holy God (hall purpofely pour out the
vials of his wrath on the consciences of the un-
godly, and open the books, and (hew them all that
ever they have done, with all the aggrava-
tions , how then fhall thefe worms be able to
refift i
And nowlbefeechyouall confider 5 is it not
better to Remember your fins on earth, then in
hell I before your Ph^tian , then before your
C 3 fudge ?
1 4 £ Sermon of Repentance
$udge ? for your cure , then for your torment f
Give me leave then, before I go any further , to
addrefs my felf to you as the MefTenger of the
Lord, with this importunate requeft , both as vou
ftand here in your />r/i/*>e3 and in your publickci-
pacities. In the name of the God of Heaven I
charge you Q Remember the lives that you have
led : Remember what you hive been doing in
the world ! Remember how you have fpent your
time : and whether indeed it is God that you
have been ferving , and Heaven that you have
been feeking, and Holinefs and Righteoufnefs
that you have been pra&ifing in the world till
now ! Are your fins to fmall , fo venial, fo few ,
that you can find no employment on them for
your memories { Or is the offending ot the Eter-
nal God, fo flight and fafe a thing, as not to need
your confederation * God forbid you fhould
have fuchatheifhcal conceits ! Surely God made
not his Laws tor nought ; nor doth he make fuch a
ftirby his Word, and MefLngers. and Providen-
ces agamft an h^rmlcfs thmg t Nor doth he
threaten Hell to menf >r frmll iadrflfc ent matters:
NordidChr.ft need t > have dyed, and done all
that he hath done to cure a'mall and iafe difeafe.
Surely that which eta God of heaven is pleafed
to threaten with everlafting puniihment, the
greateft of you all (hoa!d vouchfafe to thi-.k on,
and with greateft fear and fobernefs to remem-
ber.
It is a pittiful thiag-that with meny with Gentle-
me*7 with frofefjed QhrifiUns , Ggds matters, and
their
A Sermon of Repentance. i ■)
their own matters , their greatefl matters , fliould
feem unworthy to be thought on 5 when they
have thoughts for their honours, and their lands,
and friends •, and thoughts for their children, their
fervams , and provifion -, and thoughts for their
horfes, and their dogs, and fports ! 1$ God and
Heaven lefs worth then thefe i Are death and
Judgement matters of lefs moment i Gentle-
men , you would take it ill to have your wifdom
undervalued, and your reafon queftioned : For
your Honour fake do not make it contemptible
yoar felves, in the eyes of all that are truly wife.
It is the noblenefs of objecls that rauft ennoble
^our faculties -^ and the bafenefs of obje&s doth
debafe them. If bratifh ob]?£ls be your employ-
ment and delight, do I need to tell you what you
make your felves f If you wcjuld be noble indeed,
let God and everlafting Glory be the object of
your faculties : If you would be Great , then
dwell on Greateft things : If you would be High ,
then feekthe things that are above , and not the
fordid things of earth, Col. 3. 1,2,3. And if
you would be fafe , look after the enemies of
your peace -. and as you had Thoughts of fin that
led you to commit it , entertain the Thoughts that
would lead you to abhorr it. O that I might have
now but the grant of this reafonable requeft
from you, that among all your Thoughts, you
would beftow now and then an hour in the ferioas
Thoughts of your mifdoings, and foberly in your
retirement between God and your fouls, Remem-
ber the paths that you have trod •, and whether
yoa
1 6 A Sermon of %epentance.
you have lived for the work for which you were
created * One fober hour of fuch employment
might be the happyeft hour that ever you ipent ,
and give you more comfort at your final hour,
then all the former hours of your life : and might
lead you into that new and holy life, which you
may review with everlafting comfort.
Truly, Gentlemen, 1 have long obfervedthat
Sauns advantage lyeth fo much on the brutijh
fide, and that the work of mans Converfion, and
holy Converfation , is fo much carryed on by
Gods exciting of our Rea(on $ and that themife-
ryof the ungodly is, that they have Re a (on in fa-
culty, and noun u(e, inthegreateft things, that I
perfwade you to this duty with the greater hopes :
If the Lord will now perfwade you but to retire
from vanity, and foberly exercife your Reafon ,
and Confider jour vbayes > and fay, What have tve
done ? and What is it that God would have us do ?
and What (hall tve wifhrve had done at lafl f I fay,
could you now but be prevailed with, tobeftow
as many hours on this work , as you have caft
away inidlenefs, orvvorfe, I (hould not doubt,
but I fhould (hortly fee the faces of many of you
in Heaven, that have been recovered by the ufe of
this advice. It is a thoufand pitties, that men that
are thought wife enough to be entrufted writh the
publick fafety , and to be the Phyfitians of a
broken State, (hould have any among them that
areuntrufty to their God, and have not the Rea-
fon to Remember their mi(d$ings, and prevent the
danger of their immortal fouls. Will you fit all
day
A Sermon of Tfypentance. i 7
day here, to find out the remedy of a difeafed
Land 5 and will you not be intreated by God or
man , to fit down one hour, and find out the dif-
eafe of, and remedy for your own fouls ? Ate
thofe men like'y to take care of the happinefs of
fo many thousands, that will ftill be fo carelefs of
themfelves ? Once more therefore I entreate
you , Remember jour misdoings , left God remem-
ber them ; And blefs the Lord that called you
this day, by the voice of Mercy, to Remember
them upon terms of Faith and Hope. Remem-
brcd they mu(l be firft or laft : And believe it ,
this is far unlike the fad remembrance at Judge-
ment, and in the place of woe and defpera-
tion.
And I befeech you obferve here, that it is
your own mifdoings that you muft Remember. Had
it been only the fins of other meny especially
thofe that differ from you, or have wronged you ,
or ftand again ft your inter eft , how eafily would the
duty have been performed f How little need
fliould I have had to prefs it with all this importu-
nity < How confident fliould I be, that I could
convert the moft^ if this were the Converfion i
It grieves my foul to hear how quick and conftant
high and low, learned and unlearned are at this un-
charitable contumelious remembrinv of the faults
of others : how cunningly they can bring in
their infmuated accufattons : how odioufL they
can aggravate the fmalleft faults, wheie diffe-
rence caufeth them to diftafte the perfon : how
D ordi-
1 8 A Sermon of Repentance .
ordinarily they judge of a&ions by the perfons,
as if an) thing were a crime that is done by fuch
as they diflike,and all were vcrtue that is done by
thofe that fit their humours : How commonly
Brethren have made it a part of their fervice of
God, to fpeak or write uncharitably of his fervants-,
labouring to deftroy the bearers cbari:% which had
more need in this unluppy time, of the bellows
then the water ! How ufual it is with the igno-
rant that cannot reach the truth , and the impious
that cannot bear it, to call fuch Hereticks that
know more then themfeives $ and to call fuch
Treciftans^ Puritanes, ( or fome fuch name which
Hell invents, as there is occafion ) who dare not
be fa bad as they ! How odious, men pretending
to much gravity , learning and moderation , do
labour to make thofe that are dear to God $
and what an art they have to widen differences,
and make a fea of every lake 5 and*that perhaps
under pretence of blaming the uncharitablenefs
of others ! How far the very Sermons and dif-
courfes of fome learned men are from the com*
mon rule of doing as we would be done bj : and
how loudly they proclaim that fuch men love not
their neighbours as themfehes • the moft unchari-
table words feeming moderate which the) give ;
and all called intemperate that fivoureth not of
flattery, which they receive ! Were I calling the
feveral exafperated factions now in England, to
remember the mifdoings of their fuppofed adver-
faries > vvhat full-mouth'd and debafing Con-
feflions
A Sermon of "Repentance. 1 9
teflions would they make ? What monfters of
Herefie, and Schifm, of impiety, treafon and re-
bellion, of perjury and perfidioufnefs , would too
many make of the faults of others , while they
extenuate their Ovn to almoft nothing ! It is a
wonder to obferve, how the cafe doth alter with
the moft, when that which was their adverfaries
cafe, becomes their own. The very prayers of the
godly, and their care of their falvation , and their
fear of finning, doth fecm their crime in the eyes
of fome that eafily bear the guilt of fwearing ,
drunkennefs, fcnfmlity, filthincfs , and ne^left
of duty , in tbemfelves , as a tolerable bur-
den.
But if ever God indeed convert you, ( though
you will pitty others , yet ) he will teach you to
begin at home, and take the beam out of your
own eyes, and to cry out , Q / am the miferablt
firmer, ]
And left thefe generals feem inefficient for us
to confefs on fuch a day as this, and left yet your
memories (hould need more help , is it not my
duty to mind you of fome particulars i which
yet I (hall not do by way of accufation, but of en-
quiry : Far be it from me to judge fo hardly of
you , that when you come hither to lament
your fins , you cannot with patience endure to be
told of them.
1. Enquire then, whether there be none
among you that live a fenfual carelefs life $ cloaibed
with the beftj and faring delfcioujly every hy f in
D 2 gluttony
zo J Sermon of Repentance.
gluttony or drunkenness , chambering and wanton-
nefs^ jlrtfe or envying, not putting on Cbrift , nor
walking in the Spirit , but making provision for the
/¥f/7;, to fat is fie the lufls thereof \ Rom. 13. 13,14.
Is there none among you that fpend your precious
time in vanities , that is allowed you to prepare
for life eternal { that have time to wade in
complements and fruitlefs talk and vifits -, in
gaming and unneceflfary recreations, in exceffive
feaftingand entertainments, while God is neg-
le&ed , and your fouls forgotten , and you can
never find an hour in a day, to make ready for
the life which you muft live forever. Is there
none among you that would take that man for a
Puritan or Hhanatick , that (hould employ but
half fo much time for his foul, and in the fervice
of the Lord, as you do inunneceflary fports and
pleafures, and pampering your flefli ?- Gentle-
men, if there be any- fuch among you , as you
love your fouls, Remember your m (doings ,
\and bewail thefe abominations before the
Lord , in this day of your profefled humilia-
tion.
2. Enquire whether there be none among
you, that being ftrangers to the New birth , and
to the inward workings of the Spirit of Chrift
upon the foul, do alfo diflafle an holy Life , and
make it the matter of your reproach , and pacifie
your accufing confeiences with a Religion m^de
up of meer words, and heartlefs out-fide, and
fo much obedience as your fleflJy pleafures will
admit 5
A Sermon of Repentance.
21
admit * accounting thofe that go beyond you ,
efpecially if they differ from you in your modes
and circumftances, to be but a company of proud,
Pharifiucal, felf-conceited hypocrites , and thofe
whomyoudefiretofupprefs. If there fhould be
one fuch perfon here , I would entreat him to re-
member, that it is the folemn affeveration of our
Judge, that Except a man be converted* and be born
again, of water and the Jpirit , he cannot enter into
the Kingdom of heaven. Joh. 3.3,5. Mat. 18. 3.
That if any man have not the Spirit of Chnft, he is
none of his, Rom. 8. 9. That // an) man be in
Chriji , he is a new creature 5 old things are pafl
away, and all things are become new , 2 Cor. 5.17.
That without holinefs none jhall fee God, Heb. 12.14.
That the wifdom that is from above , is firjl Pure
and then Peaceable, Jam. 3.17. That God is a fpi-
rit , and thej that worjhtp him, muft worfhip him in
jp/rit and in truth, John 4. 23, 24. That they
wsrjhip in vain , that teach for DocJrines the com-
mandments of men, Mat. 15. 8,9. And that
Except your righteoufnefs exceed that of the Scribes
And Pharifees, jou fhalltn no wife enter into the King-
dom ef heaven, Matth. 5.20. And I defire you
to remember that its hard to kick again ft the pricks 5
andtoprofperin rage again ft the Lord : and that
its better for that man that offendeth one of his lit tit
ones? to have had a mill-ftone faftened to his neck ,
And to have been cafi into the bottom of the Sea >
Matth. 18. 6. It is a fure and grievous con-
demnation, that waiteth for all that wstbemfelves
d 3 «#|
2 z A Sermon of Repentance.
unholy : but to the haters or defpifers of the holy
Laws and Servants of the Lord, how much more
grievous a puni(hment is referved f
3. Enquire alfo, Whether there be none
among you, that let loofe your paflions on your
inferiours , and opprefs your poor Tenants , and
make them groan under the task , or at leaft do
little to relieve the needy, nor ftudy not to ferve
the Lord with your eftates, but facriflceall to the
pleafing of your flefli , unlefs it be fome incon-
fiderable pittance , or fruitlers drops, that are
unproportionabletoyour receivings. If there be
any fuch, let them Remember their iniquities, and
cry for mercy , before the cry of the poor to
heaven, do bring down vengeance from him that
hath promifed, to hear their cry, andfpeedily to
avenge them, Luk. 1 %, 7, 8.
4. Enquire , Whether there be none that
live the life of Sodvm, in Pnde, fulnefs of bread
andidlcnefst Ezek. 16. 49. and that are not pufc
up with their eftates and dignities, and are
ftrangers to the humility . meeknefs, patience ,
and felf-denyal of the Saints : That ruffle in
bravery , and contend more zealoufly for their
honour and preheminence , then for the honour
and intereft of the Lord. For pride of apparel,
it was wont to be taken for a childiih or a wo-
manifhkind of vice, below a man; but its now
oblerved among the gallants , that ( except in
fpots ) the notes of vanity are more legibly writ-
ten on the hair and drefs of a multitude of
effe-
A Sermon of Repentance. z 3
effeminate males, then on the females j proclaim-
ing to the world that pride , which one would
think even pride it (elf fliould have concealed 5
and calling by thefefigns to the beholders toob-
ferve the emptynefs of their minds , and how
void they are of that inward worth, which
is the honour of a Chriflian, and of a man.* It
being a marvel to fee a man of Learning, gravity,
wifdom, andthefearof God, appear in fuch an
antickdrefs.
I have done with the firft part [ the Remem-
bring of jour own evil rvajes and dotngs. "] I be-
feech you pra&ically go along with me to the
next 3 [ The loathing of jour felves in your
own eyes , for all jour iniquities and abominati-
ons.
Every true Convert doth thus loath himfelf for
his iniquities 5 and When Cod will reffore a pu-
mjhed people upon their Repentance , he bring-
eth them to this loathing of tbemfelves.
1. A converted foul hath a new and hea-
venly Light to help him , to fee thofe
matters of humbling ufe , which others fee
not.
2. More particularly, he hath the know-
ledge of fin 3 and of himfelf He feeth the
odious face of fin, and feeth how much his
heart and life, in his finful dayes abounded
with it , and how great a meafure yet re-
mains.
3. He
zq. A Sermon of ^pentance.
3. He hath feen by Faith the Lord himfelf.-
The Majefty , the holinefs , the jealoufie , the
goodnefs of the eternal God whom he hath
offended * and therefore muft needs abhorr him-
fe If \ John 42,6.
4. Hehathtafted of Gods d fpleafure again ft
him for his fin already. God himfelf hath fet
it home, and awakened his confcience , and
held it on, till he hath made him underfland
that the confuming fire is not to be jefted
with.
5. He hath feen Cbrift Crucified , and
mourned over him. This is the glafs that
doth moft clearly (hew the uglinefs of fin .•
And here he hath learned to abhor him-
felf.
6. He hath fore feen by Faith the End §f
fin 5 and the doleful recompence of the un-
godly : His faith beholdeth the mifery of
damned fouls , and the Glory which finners
caft away. He heareth them before- hand re-
penting and lamenting , and crying out of
their former folly , and wiftiing in vain that all
this were to do again , and that they might
once more be tryed with another life 3 and
refolving then how holily , how felf-denying-
ly they would live ! He knows if fin had
had its way , he had been plunged into
this hellifti mifery himfelf, and therefore he
muft needs loath himfelf ftrbU iniquities .
7. More-
aJ Sermon of Repentance. 25
7. Moreover the true Convert hath had the live-
licfttaft of mercy; of the blood of Chrift$ of the
offers and Covenant of grace •, of reprieving mercy •,
oipardoning mercy •, ot healing and preserving mercy •,
and of the unfpeakable mercy contained in the pro-
mtfe of everUJling life : And to find that he hath fin-
ned againft all this mercy, doth conftrain him to ab-
horre himfelf.
8. And it is only the true Convert that hath a
new and holy nature, contrary to fin-, and therefore
asamanthathaththe^^r^doth loath himfelf be-
caufe his nature is contrary to his difeafe, io is it
(though operating in a freer way) with a converted
foul as to the Leprofie of fin. Oh how he loaths the
remnants of his pride and paflion $ his excefliv e cares,
defiies, and fears •, the backwardnefs ot his foul to
God and Heaven ! Sin is to the new nature of every
true Believer, as the food of a Swine to the ftomack
of a man % if he have eaten it, he hath no reft till he
hath vomited it up -, and then when he looketh on his
vomit, he loatheth himfelf to think how long he
kept fuch filth within him -7 and that yet in the bot-
tome there is fome remains.
p. The true Covert is one that is much at, home •,
his heart is the Vineyard which he is daily dreffing 5
his work is ordinarily about it • and therefore he is
acquainted with thofeiecrtt fins, and daily failings,
which ungodly men that are ftrangers to themfelves,
do not obferve , though they have them in domi-
nion.
10. Laftly, A ferious Chriftian is a workman of
the Lords, and daily bufie at the exercife of his gra-
-5 ces;
16 <Ut Sermon of Repentance.
ces •, and therefore hath occafion to obferve his weak-
nefles, and failings^ and from fad experience is for-
ced to abhorrehimfelf.
But with carelefs unrenewed fouls it js not fo •,
fome of them may have a mild ingenuous difpofition 5
and the knowledge of their unworthinefs 5 and cufio-
marily they will confeis fuchfins; as are fmall difgrace
to them, or cannot be hid •, or under the terrible
gr'pes of conscience, in the hour ofdiftrefs and at the
approach of death, they will do more-, and abhorre
themfelves perhaps as Judas did-, or make a con-
tained confeilion through the power of fear. But fo
far are they from this loathing of themfelves for all
their iniquities, that fin is to them as their element^
their food, their nature, and their friend..
And now, Honourable, Worthy and beloved au-
ditors, it is my duty to enquire, and to provoke you
to enquire, whether the Reprefentative body of the
Commons of England, and each man of you in parti-
cular, be thus affedted to your felves or not. It con-
cerns you to enquire of it, as you love your fouls, and
love not to fee the death-marks of impendence on
them. It concerneth us to enquire of it, as we love
you and the Nation, and would fain fee the marks of
Gods return in mercy to us, in your felf -loathing
and return to God. Let confidence fpeak as before
^he Lord that fees your hearts and will lhortly judg
you : Have you had fuch a light of your naturall and
aduall fin and mifery, of your negleftofGod, your
contempt of Heaven, your lofs of precious nafty
time, your worldly, flefhly, fenluall lives, and your
omiifion of the great and holy works which you were
made
dA Sermon of %epentancet 27
made for •, have you had fuch a fight and fenfe of
thefe, as hath filled your fouls with fliame and far-
row? and caufed you in tears or hearty grief to la-
ment your finfull carelefs lives,before the Lord. Do
you loath your felves for all this, as being vile in your
own eyes, and each man hyjyhat a wretch was 1 f what
an unreasonable [elf- hating wretch, to do all this againft
myfelf? what an unnatur all wretch I what amonller
of rebellion and ingratitude ', to do all this again ft the
Lord $f love and mercy ? what a deceived foolijl)
wretch I to preferre the p leafing of rny lujt and fenfes,
a pleafure that perianth in the fruition, and is paft as
foon as its received, before the manly pleafures of the
Saints y and before the fouls delight in God, and before
the unjpeakable everlaHing pleafures I was there any
comparifon between the bruitifh pleafures of tht flefh,
and thsjpirituall delights of a believing foul, in looking
to the endles pleafure which we [hall have with all the
Saints and Angels in the glorious pre fence of the Lord.
Was God and glory worth no more, then to be cafi afide
for fatiating of an unfatisfi able flefh and f and e ! and to
he fold for a harlot, for a forbidden cup, for a little
aire of popular applauf, or for a burdensome load of
wealth and power, for fo fhort a time ? where's now
the gain andpleafure of all my former fins ! what have
they left but a sling behind them ? Bow neer is the time
when my departing foul mu ft lookback on all the plea-
futes and profits that ever I enjoyed, as a dream when
one awaketh •, as ddufory vanities, that have done all
for me that ever they will doe, and all is but to bring my
flefh unto corruption ( Gal.6.8.^ and my foul to this
diftrejfing grief and fear I Add then I muB fwg and
E 2 laugh
1 8 ^A Sermon of Repentance,
laugh no more I I mnjt brave it out in pride no more !
Imuji know the flexures oftheflejh m morel but be
levelled with the poor eft, and my body laid in loath fome
darknefs, and my foul appear before that God whom I
fo wttfutiy refufed to obey and honour. O wretch that
I am ! where was my under fan ding, when I plaid fo
boldly with the flames of hell, the wrath of God, the
pcifonoffn! when God flood by and yet I finned}
when confidence did rebuke me, and yet I finned ! when
Heaven or hefi were hard at hand, and yet I finned I
when to pleafe my God and fave my foul I would not
forbear a filthy lujt, or a forbidden vanity of no worth !
when I would not be perfrvaded to a holy, heavenly,
watchfttH life, though all my hepes of Heaven lay on it.
I am afl)amedof my [elf : I am confounded in the re-
membrance of my wilfall felf-defiroying folly ! I loath
my felf for all thefe abhominations : 0 that I had lived
in beggery and rags, when I lived in fin : and 0 that I
had lived with God in a prison or in a wildernefs, when
I refufed a holy heavenly life, for the love of a deceit-
full wo*ld I Wid the Lord but pardon what ispafi, I
am rcfolved through his grace to dofo no mere, but t$
loith that filth that I took for pleafure, and to abhorrt
the fin that I made my f port ; and to die to the glory and
riches of the world, which I made my idoll -7 and to
live entirely to that God that I did fo long and fo un-
worthily negleff •, and to [eek that treasure, that King-
dome, that delight, that mil fully fat is fie my expecta-
tion, and anfwer all my care and labour, with Juch in-
finite advantage. Holmefs or nothing fh all be my work
and life -5 and Heaven or nothing ft allbe my portion and
Thefe
§A Sermon of ^Repentance* 19
Thefc are the thoughts, the affe&ions the breath-
ing of every regenerate gracious foul. For your fouls
fake enquire now. Is it thus with you i or have you
thus returned with ftlf -loathing to the Lord, and
firmly engaged your fouls to him at your enterance
into a holy lite < I muft be plain with you Gentlemen, .
or I (hall be unfaitbfull •, and I muft deal clofely with
you, or I cannot deal honeltly and truly with you.
As fure as you live, yea as lure as the word of God is
true, you muft all be fuch converted men, and loath
your [elves for your iniquities, or be condemned as im-
penitent to everlafting fire. TO hide this from you,
is but to deceive you, and that in a matter of a thou-
fand times greater moment then your lives. Perhaps
I could have made {hift, inftead of fuch ferious admo-
nitions, to have wafted this hour in flafhy" oratory, and
neat expreftions, and ornaments of reading, and other
things that are the too common matter of oftentation,
with men that preach Gods word in jeaft, and believe
not what they are perfwading others to believe. Or
if you think / could not, I am indifferent, as not much
afteding the honour of being able, to offend the Lord,
and wrong your fouls, by dallying with holy things.
Flattery in thefe things of foul concernment, is a felf-
ifli vilany, that hath but a very fhort reward -7 and
thofe that are pleafed with it to day, may curfe the
flatterer for ever. Again therefore let me tell you,
C that which I think you will confefs,) that it is not
your greatnefs, nor your high looks, nor the gallantly
of your fpirits that fcorns to be thus humbled, that
will ferve your turn when God (hall deal with you,
or fave your carcaffes from rottennefs andduft, or
E 1 yQiir
^o <iA Sermon ofHepentance.
your guilty fouls from the wrath of the Almighty.
Nor is it your contempt of the threatnings of the
Lord, and your ftupid negleft, or fcoming at the
meflage, that will endure, when the Hidden unrefi-
ftible light (hall come in upon you and convince you,
or you (hall fee and feel what now you refufed to be-
lieve ! Nor is it your outfide hypocriticall Religion,
made up of meer words or ceremonies, and giving
your fouls but the leavings of the flefh, and making
God an underling to the world, that will do any more
to fave your fouls, then the picture of a feaft to feed
your bodies. Nor is it xhzfliffefl conceits that you
ihallbe faved in an unconverted Jlatey or that you are
fanttified when you are not* that will do any more to
keep you from damnation, then a conceit that you
{hall never die, will do to keep you here* for ever.
Gentlemen, though you are all here in health, and
dignity, and honour to day, how little a while is it,
alas how little, till you ihallbe every man in Heaven,
or hell ! ( unlefs you are Infidels you dare not deny
it.) And it is only Chrift and a holy life that is your
way to Heaven, and only Jin, and the negleft of Chrifl
and holmefs that can undo you. Look therefore upon
fin as you fhould look on that which would caft you
into hell, and is daily undermining all your hopes. " O
that that this Honourable Affembly could know it
in fome meafure, as it fhall be fhort/y known ? and
judg of it as men do, when time is paft, and celufi-
ons vaniihed, and all men are awakened from their
fleflily creams, and their naked fouls have feen the
Lord? O then what Laws would you make againft
fin < How fpeedily would you joyn your ftrength
* againft
aA Sermon of Repentance* 31
againft it, as againft the only enemy of our peace, and
as againft a fire in your houfes, or a plague that were
broken out upon the City, where you are < O then
how zedoufly would you all concurre to promote the
intereft of Hoiineis in the Land, and ftudioufly en-
courage the lervants of the Lord! How feverely
would you deal with thofe, that by making a mock of
Godlinefs,do hinder the falvation of the peoples fouls?
How carefully would you help the Labourers that are
fent to guid men in the holy path < and your felves
would go before the Nation, as an example of peni-
tent fclf -loathing for your fins, and hearty converfion
to the Lord. Is this your duty now, or is it not?
If you cannot deny it, I warn you from the Lord, do
not negleft it $ and do not by your difobedieiice to a
convinced conscience, prepare for a tormenting con-
fcience. If you know your Mafters will and do it not,
you (hall be beaten with many ftripes.
And your yublike capacity and work, doth make
your Repentance and holiness needfull to others as well
as to your felves. Had we none to govern us, but
fuchas entirely fubjed themfelves to the government
of Chrift ; and none to make us Laws, but fuch as
have his Law tranferibed upon their hearts, O what a
happy people fhould w£ be. Men are unlikely to make
flrckt Laws, againft the vices which they love and live
in : or if they make them, they are more unlikely to
execute them. We can expect no great help againft
drunkennefs, fweariftg; gaming, filtknefs, and pro-
phanenefs, from men that love thefe abominations
lb well, as that they will rather part with God and
their falvation, then they will let them go. All
men
21 <iA Sermon of Repentance
men are born with a Terpentine malice and emnitya*
gainft thefeedofChrift, which isrooted in their very
natures. Cuftome in fin encreafeth this to more
malignity •, and it is only renewing grace that doth
overcome it. It therefore there fhouid be any among
our Rulers, that are not cured or this mortall malady,
what friendfhip can be expe&ed from them to tfie
caufe and fervanis of the Lord i It you are all the chil-
dren of God your lelves, and Heaven be your end,
and holineis your delight and bufineis, it will then be
your principall cai e to encourage it, and help the peo-
ple to the happinefs that you have found your ieives.
But if in any the original! ( increafed ) enmity to God
and godlinefs prevail, we can exped: no better (or-
dinarily ) from iuch, then that they oppofetheho-
linefs which they hate, and do their wor ft to make
us miferable. But woe to him that ftnveth againft
his Maker. Shall the thorns and bryers be let in
battailagainft the confuming fire and prevails/,*. 7,7. 4,
5. Oh therefore for the Nations fake, begin at home,
and caft away the fins which you would ha ve the Na-
tion caft away / All men can fay, that Minrfitrs muft
teach by their lives, as well as by their doctrines •,
(and woe 10 them that do not.) And muit not Ma-
giftrdtes as well govern by their lives, as by their
^Laws ? Will you make Laws which you. would not
have men obey < Or would you have the peop'e to
be better then your Jelves ? Or can you cxped to
be obeyed by others, when you will not obey the
God of Heaven and Earth your felves i We be-
feechyou therefore for the fake of a poor diftrefTed
Land, let our recovery begin with you. God looks
fo
<±A Sermon of Repentance. 33
fo much at the Rulers of a Nation in his dealings
wirhthem, that ordinarily it goes with the people
as their Rulers are. Till David had numbered the
people, God would not let out his wrath upon them,
though it was they that were the great offenders.
If we lee our Reprefentative body begin in loathing
them'felvesfor dtl their iniquities, and turning to the
Lord with all their hearts, we (hould yet believe that
he is returning to us, and will dej us good after all
our provocations, Truly Gentlemen, it is much
fromyou that we muft fetch our comfortable or fad
prognefticks, of the life or death of this difeafed Land.
Whatever you do, I know that it fh all go well with the
righteous •, but for the happinefs or mifery of the Na-
tion in generall, it's you that are our beft prognofti-
cation. If you repent your felves, and become a holy
people to the Lord, it promifeth us deliverance: But
if you harden your hearts, and prove defpifers of
God and holinefs, it's like to be our temporally and
fure to be your et email undoing, if faving grace do
not prevent it.
And I muft needs tell you, that if you be not
brought to loath your felves, it is not becaufe there is
no loathfome matter in yon. Did you fee your in-
fide, you could not forbear it. As I think it would
fomewhat abate the pride of the moft curious Gal-
lants, if they did but fee what a heap offlegme, and
filth, and dung, ( and perhaps crawling worms ) there
is within them ; Much more (hould it make you loath
your felves, ifyoufaw thofefins that are a thoufand
tunes more odious. And to inftigate you hereunto,
let me further reafon with you.
F 1. You
j|. aJ Sermon of %epentance0
i. You can eafily loath an enemy $ and who hath
been a greater enemy to any of you, then jour
f elves t Another may injure -you * but no man can
everlaftingly undo you, but your Jches.
2 . You abhorre him that kills your deareft friends 5
and it ;s you by your fins that have put to death the
Lord of life.
3. Who is it but your felves that hath robbed
you of fo much precious time, and fa much pre-
cious fiu.t of Ordinances, and of all the mercies of the
Lord i
4. Who is it but your felves that hath brought
you under Gods difpleafure i Poverty could not have
made him loath you, nor any thing befides your
5. Who wounded Confcience, and hath raifed all
your doubts and fears i was it not your finfull
wives*
6. Who is it but your felves that hath brought you
fo neer the gulf of mifery < and endangered your erer-
nall peace-*
7. Confider the loathfome nature of your fins, and
how then can you choofe but loath year felves *
1. It is the creatures rebellion or difobedience a*
gainft the abfoluteuniverftll Scve a gn.
2. It is the deformity of Gods nobleft creature here
on earth-, and the ubufing of the moft noble facul-
ties. , n
3. It is a ftain fo deep that nothing can wafhout
but the blood oc Chrift. The Hood that drowned a
world of finners, did nor wa(h away their fins. The
fire thatconfumed the Sodomites, did not confume
their
aJ Sermon of 1(epentance% 55
their fins. Hell it felt can never end it, and therefore
(hall have no end it felf. It dieth not with you when
you die : Though Churchyards are the guiltieft fpots
of ground, they do not bury and hide our fin.
4. The Church muft loath u5 and muft caft out the
finner as loathfome if he remain impenitent : and none
of the fervants of the Lord muft have any friendship
with the unfruitfull works of darknefs.
5. God himfelf doth loath the creature for fin, and
for nothing elle but fin, Zech.u.S. My foul loathed
them. Deut.32.1p. When the Lord fan it he abhor-
redthem.becaufe of the provoking of his Jons and daugh-
ters."] Lev.26.30. My foul fhall abborre you.*] Pial.
78.5P. When God heard this he was wroth ', and greatly
abhorred ifraeU Lam.2.7, He abhorred his very San-
ffuary."] For he is of purer eyes then to behold iniquity ,
Hab. i . 1 3 . In a word, it is the fen tence of God him-
felf, that a wicked man is loathjome and cometh to
fhame, Prov.i^.J.] fo that you fee what abundant
canfe of felf ^abhorrence is among us.
But we are much afraid of Gods departure, when
we fee how common felf love is in the world, and
how rare this penitent felf loathing is.
1. Do they loath themf elves that on every occafion
are contending for their honour, and exalting them-
felves, and venturing their very fouls, to be higheft
in the world for a little while •?
2. Do they loath themf elves that are readier to;V
fitfie all their fins,or at leaft extenuate them,then hum-
bly confefs them f
3. Do they loath themf elves for all their fins, that
cannot endure to be reproved, but loath their friends,
F 2 and
\6 sJ Sermon of T^pewtancct
and the Minifters of Chrift that ull them of their
loathfomnefs I
4. Do they loath themjelves that' take their fridc
itfelf for manhood, and Chriftian humility for b&fe-
nefsy and brokenxefs of heart for whining hypocrijie or
folly, and call them a company of Priefl-ridden fools,
that lament their fin, and eafe their fouls by free con-
feflionC Is the ruffling bravery of this City, and the
ftrange attyre, the haughty carriage, the feafting,
idlenefsand pomp, the marks offuch as loath them-
(elves for all their abhominations < why then was
fafting, and fack cloth and ajhes, the badg of fuch in an-
cient times ?
5. Do they loath themfelves for all their fins, who
loath thofe that will not do as they < and fpeak reproach-
fully of iuch as run not with them to the fame excefs
of ryot, 1 P^.4,4. and count them precifians that
dare not fpit in the face of Chrift, by wilfull finning
as venturouflyand madly as themfelves.
6. Or do they loath themfelves for all their fins,
that love their fins, even better then their God, and
will not by all the obteftations, and commands, and
intreatiesof the Lord, be perfwaded to for fake them t
How farre all thefe are from this f elf -loathing, and
how farre that Nation is from happinefs where the
Rulers or inhabitants are fuch , is eafie to conje-
cture.
I ftould have minded you what fins of the Land
muft be rcwembred, and loathed if we would have
peace and heaiing. But as the glafs forbids me, fo,.
ala^ as the fins of Sodom they declare themfelves.
Though through the great mercy of the Lord the
body
dA Sermon of %epentance. yj
body of this Nation, and the 'fober fart, have not been
guilty of that Covenant-breaking pei fidioufnefs, trea-
fon, fedition, difobedience, felt- exalting, and tur-
bulence as fome have been, and as ignorant foreign-
ers through the calumnies ot malicious adverfaries
may poflibly believe, yet muft it be for a lamenta-
tion through all generations, that any of thofe that
went out from /&y have contracted the guile of fuch
abhominations, and occafioned the enemies of the
Lord to blafpheme • and that any in the pride or
ftmplicity of their hearts, have followed thecondudt
of Jefuiticall feducers, they knew not whither, nor to
what.
That Profanefs aboundeth en the other fide, and
drunkennefs, (wearing, fornication, lafrivioufnefs,
idlenefs, pride and covetoufnefs, do (till furvive the
Minifters that have wafted themfelves againft them,
and the labours ot faithfull Magiftrates to this day I
And that the two extr earns ot Here fie and Profane-
nefs, do increafe each other •, and while they talk
againft each other, they harden one another, and
both affiift the Church of Chrift. But efpccially
woe to England for that crying fin, the fcorning of a
holy life, if a wonder of mercy do not fave us. That
people prof eft ing the chr i ft i an Religion, fhould fcorn
the diligent praffife of that Religion which themfelves
profefs ! That obedience to the God of Heaven, thai
imitation of the example of our Saviour who canre
from Heaven to teach us Holinefs, fhould not only
benegle&ed, unreafonably and impipufly negle&ed,
but alfo by a transcendent impious madnefs, ihculd
bemade a matter of reproach ! That the, holy^Ghoft
E 3 into
^8 aA Sermon ofliepentance.
into whofe name as the fan&ifierthefe men were'them-
felves baptized, (hould not onlybe refiftcd,but his fan-
dirtying work be made a fcorn ! That it (hould be made
a matter of derifion, for a man to preferre his foul
before his body, and Heaven before earth, and God
before a tranfitory world, and to ufe hisreafon in
that for which it was principally given him, and not
to be wilfully mad in a cafe where madnefs will un-
do him unto all erermty ! judg as you are men, whe-
ther hell it felf is like much to exceed fuch horrid wic-
kednefs ! and whether it be not an aftonifhing won-
der, that ever a reafonable foul (hould be brought to
fuch a height of abhominarion. That they that profefs
to believe the holy Catholtke Church, and the Commu-
nion of Saints^ ihould deride the holwefs of the
Church, and the Saints and their communion ! that
they that pray for the hallowing of Gods Name, the
coming cf his Kingdom, and the doing of his will
even as its done in Heaven, (hould make a mock at
all this that they fray tor ! How much further think
you is it poflible, for wicked fouls to go in fin-
ning < Is it not the God of Heaven him felf that they
make a fcorn of t Is not Holinefs his image f Did
not he make the Law that doth command it •, profef-
fing that none (hall fee his face without it i Heh.u.
14. O finfull Nation ! O people laden with iniquity,
Repent, Repent, fpcedily and with felf-loathing Re-
pent of this inhumane crime, left God (hould take
away your glory, and enter hirrrfelf into judgment
with yon, tnd plead againft ycu the fcorn that you
nave cait upon the Creator, the Saviour, the fan&i-
fier to whom you were engaged in your baptifmall
vows J
ttA Sermon of T^eperH 4nce. 39
vows ! Left when heplagueth and condemneth you
he fay, Why persecuted you me f ( Ads 9.4.) Inaf
much as you did it to one of the leafl of theje my
brethren* ye did it unto me.~] Read Prov.i. 20. to
the end. When ifrael mocked the mefjengers of the
Lord, and defpi fed his words, and mi jufed his Prophets,
bis wrath arofe againjl his people till there was no re-
medy, 2 Chron. 26. 16. And O that you that are
the Phyficions of this difeafed Land, would fpecial-
ly call them to Repentance for this, and help them
againft it for the time to come.
Having called you firft to Remember your misdoings,
and fecondly to loath your felves in your own eyes
for them 5 I muft add a third, That you ftop not
here, but proceed to Reformation, or elfe all the reft
is but hypocrifie. And here it is that I moft earneft-
ly intreat this Honourable Ailembly for their beft
afliftance, O make not the fore mentioned fins your
own -, left you hear from God, quod minus crimine,
quam abfolutione peccatnm efl. Though England hath
beenufed to cry loud for liberty, let them not have
liberty to abufe their Maker, and tod?rcn their fouls,
if you can hinder it. optimm efl reipublic<z flatus, ubi
nulla libertas deefl, nifi licemia pereundi, as Nere
once was told by his unfuccefsfull Tutor. Ufe not
men to a liberty of fcorning the Laws of God, left
you teach them to fcorn yours : For can you expert
to be better ufed then God, And cui plus licet quam
far eft, pltts vult quam licet (GeH.l.17. 014.) We
have all ieen the evils ot Liberty to be wanton in Re-
ligion : Is it not worfe to have Liberty, to deride
Religion i If men (hall have leave to go quietly to
hell
<±A. Sermon of "Repentance,
hdlthemjelves, let them not have leave to mosk poor
fouls from Heaven. The differing to the found in
faith is as nothing : for what is the foaming rage of
mad men to be regarded < But that in England God
jhould be (e provoked, and fouls fo hindered from the
pathes of life, that whoever will be converted and
faved, muft be made a laughing ftock ( which carnall
minces cannot endure,) this is the mifchief which we
deprecate.
The eyes of the Nation, and of the Chriftian
world, are much upon you, fo.r.e high in hopes, fome
deep, in fears, fome waiting in dubious expectations
for the iflbe of your counfels. Great expeditions, in
deep necelfuies, fhould awake you to the greateft
care and diligence. Though t would not by omit-
ting any neceffary dire&ions or admonitions to you,
invite the world to think that I fpeak to fuch as can-
not endure to hear, and that fo Honourable an Af-
fembly doth call the Mtnifters of Chrift to do thofe
works of their proper office, which yet they will be
offended if they do •, yet had I rather erre in the de-
fective part, then by e xcefs, and therefore Ihallnot
prefume to be too particular. Only in genei all, in
the Name of Chrift, and on the behalf or a trembling
yet hoping Nation, I molt earneftly befeech and
warn you, that you otm and promote the power and
fraclife of Godlinefs in the Land, and that as God
whofeitf;#i/?^you are ( Rom.13.4.) is a Rewarder
ef them that diligently feek him, Heb.i \.6. and hath
made this a pnncipall Article of our Faith • fo you
would imitate yourabfolute Lord, and honour them,
that fear the Lord) and encourage thtm that diligently
feek
-• -ill ••> I I
zA Sermon of Repentance.
feek him. And may I not freely tell you, that God
fliould have the precedencie f and that you muft fir ft
feek his Kingdom And the Right eoufnefs thereof, and
he will facilitate all the reft ot your work* Surely no
Powers on earth fliould be offended, that the God
from whom, and for whom, and through whom they
have what they have, is preferred before them •, when
they fliould own no intereft but his, and what is fub-
fervient to it. I have long thought that pretences
of a necefiity of beginning with our own affairs, hath
fruftrated our hopes from many Parliaments alrea-
dy : and I am fure that by delayes the enemies of our
peace have got advantage to crofs our ends and at-
tain their own. Our calamities begun in differences
about Religion, and (till that's the wound that mod
needs clofing : and if that were done, how caftly ( I dare
confidently fpeak it) would the generality of fober
godly people, be agreed in things civilly and become
the ftrength and glory of the Soveraign ( under God <)
And though with grief and fiiame we fee this work
fo long undone (may we hope that God hath re-
ferved it to this feafon.) Yet I have the confidence
to profefs, that (as the exalting of one party by the
ejection and persecuting of the reft, is the fwfull way
to your dijhonour and cur ruine, [o the termes on which
the differing parties moft confiderable among us, may
fdfely, eafily and fuddenly unite, are very obvious •
and our concord a very cafie thing, if the prudent and
moderate might be the guides, and felfijl) inter efis and
paftion did not fet us at a further diftance then our
principles have done. And to (hew you the facility
of jfuch an agreement, were it not that fuch perfonal!
G matters
$i <iA Sermon of %ej)entance0
matters aie much liable to mifinterpretations, I fhould
i tell you, that the late Reverend Primate of Ireland
^ [ contented ( in lefs than half an Jioursdebate ) to five or
I fix Propofuions which I offered him, as fufficient for
/ the Concord of the moderate Epifcopall and Pref-
byterians, without forfaking the Principles of their
Parties. O that the Lord would yet fhew fo much
mercy to a finfull Nation, as to put it into your hearts
to promote but the practice ef tbofe Chrijlian principles
which we are all agreed in ' I hope there is no con-
troverfk among us whether God (hould be obeyed md
hell avoided, and Heaven firfi fought, and Scripture
be the rule and tefi of our Religion, and fin abhor-
red and cafi out. O that you would but further the
pra<ftife ok this with all your might : We crave not
of you any Lordfhip or dominion, nor riches, nor
intereft in your temporall affairs: we had rather fee
a Law to exclude allEcdefhfticks from all power of;
force: The God of Heaven that will judg you and
us, will be a righteous Judg betwixt us, whether
we crave any thing unreafonable at your hands.
Thefe are the fumme of our requefts : u That Ho~
Itnefs may be encouraged, and the overfpreading pro-
phaneneis of this Nation effectually kept down.
2 . That an able diligent Mini fir y may be encouraged,
and not corrupted by temporall power. 3. That Di(~
cipline may be ferioujly promoted, and Minifters no
more hindred by Magistrates in the exercifeof their
office,rhen Phyficionsand Schoolmafters are in theirs t,
feeing it is but ^Government like theirs, confifting in
the liberty of conicionable managing the wTorks of our
o*vn. office that we expeft; Give us but leave to
labour
zA Sermon of ^pentance, 45
labour in Chrifts Vineyard with fuch encouragemenc
as the neceflity of obitinate fouls requireth, and we
will ask no more. You have lefs caufe to reftrain
us from discipline then fiom preaching : for it is a
more flefi-di/} leafing work that we are hardier
brought to. I foretell you5 that y ou fhut out me and
all that are of my mindey if you would force us to ad-
minifter Sacraments without Difcipline, and without
the condud of our own difcretion, to whom the
Magiftrate appoints it- as if aPhyficion muft give
noPhyfick but by your pre fcript. The antidifcipti-
narian Magiftrate I could as refolutely fuffer under as
the fuperjlitious ^ it being worfe to caft out Discipline,
then to erre in the circumftances of it. The queftion
is not, whether Biftops or no ? but whether Dtfcipline
or none? and whether enow to ufe it? 4. We ear-
neftly requeft that Scripture fufficiency as the teji of
our Religion, and only univerfall Law of Chrijl may
be maintained : and that nothing nnnecefjary may be
impofed as neceffary, nor the Churches unity laid on
that which will not hear it, nor ever did. O that we
might but have leave to ferve God only as Chrift
hath commanded us,and to go to Heaven in the fame
way as the Apoftlesdid ! Thefe areourdefires; and
whether they are reafotuble God will judg.
Give fir ft to God the things that are Gods, and then
give Cdjar the things that are C^Jars. Let your wif-
dome btfirfi pure, and then peaceable. Not but that
we are reiolved to be loyall to Soveraignty, though
you deny us all thefe ; whatever malicious men pre-
tend, that is not nor flullnot be our difference. I have
proved more publiktly when it was more dangerous
G a to
44 ^ Sermon of Repentance,
to publifh it, that the generality of the Orthodox fo-
ber Minifters, and godly people of this Nation, did
never confent to King-killing, and refitting Sove-
raign Power, nor to the change of the ancient Go-
vernment of this Land ; but abhorred the pride and
ambition that attempted it. I again repeat it : The
blood of fome, the imprifonment and difplacing of
others, the banifhment or flight of others, and the
detefhtions and publike proteftations of more • the
oft declared fenfe of England, and the vvarres and fad
eftate of Scotland, have all declared before the world,
to the fhame of calumniators, that the generality of
the orthodox fober Proteftantsof thefe Nations, have
been true to their allegiance, and detefters of unfaith-
fullnefs and ambition in fubjedts, and refifters of he-
reiie and fchifme in the Church, and of Anarchie and
Democraticall confufions in the Commonwealth.
And though the Land hath ringed with complaints
and threatnings againft my felf, for pubLfliing a little
of the mixture of Jefuiticall and Familifticall contri-
vances, for taking down together our Government
and Religion, and fetting up new ones for the intro-r
du&ion of Popery, infidelity and herefie $ yet I am
allured that there is much more of this confedcracie,
for the all-feeing God to difcover in time, to the fhame
of Papifts, that cannot be content to write them-
felves for the killing of Kings when the Pope hath
once excommunicated them, and by the Decrees of
aGenerall Councill at the Laterane, to depofe Prin-
ces that will extirpate fuch as the Pope calls Here-
ticks, and abfolve all their fubje&s from their fide-
lity and allegiance, but they mult alfo creep into the
Councils
%A Sermon of Repentance* 45
Councils and Armies of Proteftants, and taking the
advantage of fuccefles and ambition, withdraw men
at once from their Religion and allegiance, that they
may cheat the world into a belief, that Treafons are
the fruits of the Pioteftant profeilion, when thefe
masked Juglers have come by night and fown and
cherifhed thefe Romifli tares. As a Papifi muft ceafe
to be a Papijl if he will be truly and fully loyall to tils
Soveraign ( as I am ready to prove againft any ad-
verfary-,) fo a Protejlant mult fofarre ceaft to be.i
Protectant before he can be difloyall. For Rqm.i$. is
part of the Rule of his Religion. Unhappily there
hath been a difference among us, which is the higher
Power, when thofe that have their (hares in the So-
veraignty are divided : But whether we (hould be
fubjeft to the Higher Power is no queftion with us.
Gentlemen, I have nothing to ask of you for my
felf nor any of my brethren as for themfeIves:But fct&t
you mil he friends to ferious preaching and holy living,
and will not enfnare our consciences with any unferi-
ptnralt inventions of men, this I would beg of you as
on my knees : i. As for thefakeofchnjl, whofe
caufe and people it is that I am pleading for, i. For
the fake of thousands of poor e fouls in this Land, whole
falvation or damnation will be much promoted by
you. 3. For the fake of thou fan as of the dear fer-
vantsoftheLord, whofe eyes ara waiting to fee what
God will do by your hands. 4. For your own fakes,
who are undone if you dafh your felves on the rock
you (hould build on, and fet againft the holy God,
and turn the cries of his fervants to Heaven for de-
liverance from you, Zdu8.8. If you fumble on
G 3 Chrifti
$6 <zA Sermon of Repentance.
Chrift he will break you in pieces -7 but if he fall upon
you he will grind you to powder. 5. For the fake of
yd'tr pofterity, that they may not be bred up in igno-
rance or ungodlinefs. 6. For the Honour of the Na-
tion and your f elves ^ that you turn by all the fufpi-
cions and fears that are raifed in the Land. 7. For
the honour of found Doffrine and church Government 9
that you may not bxing fchifme into greater credit then
now you have brought it to defervedfiame. For if you
frown on godliness under pretence of uniformity in un-
neceffary things, and make times worie then when
Libertinifme and fchifme fo prevailed, the people
will look back with groans and fay, what happy times
did we once fee f and fo will honour fchifme, and li-
bertini[me> and ufurpation, through your opprejfton.
8. Laftly, I beg this of you, for the Honour of Sove-
raghty and the Nations Peace. A Prince of a holy peo-
ple is mod Honourable. The intereftof holinefsis
Chrifts own : Happy is that Prince that efpoufeth
this, and fubjeð all his own unto it. See Pfal. i.t,
2, & 101. &15.4. It is the confcionable, prudent,
g6cfly people of the Land that muft be the glory and
ftrength of their kwiull Soveraign. Their Prayers
will ferve him better then the hideous Oaths and Cur-
fes of- the proph me. Woe to the Rulers -that fet them I
fel ves againft the intereft of Chrift and hoiinefs. Read
pfdl.i. ox that makefnares tor their confciences, that
they may perfecute them zsdifobedients, who are de-
firous to obey their Rulers in fubordination to the
Lord. See Dan. 3. & 6.5,10,13. I have dealt plainly
with you, and told you the very truth. If God have
now ablefiing for you and us, you will obey it: but
if
<±A Sermon of Repentance. q,y
if you refufe, then Icok to your felves and anfwer it
if you can. I am fine in fpite of earth and hell, it (hall
go well with them that live by faith.
FJ*£1S.
Aleyne Maior.
Mart is l5°-^Maii \66o. Annoque
Regis QaroliJnglite, &c. duodecimo.
| T is ordered That Mr' 'Baxter be
* from this Court defired to Print
his late Sermon at Tauls.
Sadler,
Right Rejoycing:
OR
The Nature and Order
OF
Rational and Warrantable Ioy.
Difcovered in a Sermon preached
at Sc Tauls before the Lord Maior
and Aldermen , and the feverai
Companies of the City oi London,
On May 10.1660. appointed by both Houles
of Parliament, to be a day of folemn
Thanklgiving for Gods raifing up and
i fucceeding his Excellency ,and other
Inftruments,in order to his Maje-
fties reftoration, and the fettle-
ment of thefe Nations.
By Richard Baxter.
*-■?
LONDON,
Printed by R. W. and A CM. for Francis Tjton and
tfanellnderbil^ and are to be fold ac the fign of
the three Daggers in Fleet- flreet, and at
the Bible and Anchor in Pauls
Church- Yard, 1 660.
To the Right Honourable
'Thomas ^Aleym Lord Maior of
the City of London ,vsith. the right
Worfhipfull Aldermen his bre-
thren.
S in obedience to jour fa-
vourable invitation, this
Sermon was fir ft preached,
and the author confeious of
his great unworthinefs, employed in fo
honourable a Vvorf^ • fo is it your plea fur e
( againft which my judgement muft not
here conteft ) that hath thus expofed it
tothepubltcJ^view. Which yet Imujt
con/ eft doth not engage you in the patro-
nage of any of the crudities andimperfe*
A 3 Bwns
ftionsof this hafty worf^ It being the
matter ( which is of Cjod ) that jo far
prevailed for jour acceptance, as to pro-
cure jour pardon of the manner, which
is too much mj own. R ej oyci ngis fo
highly valued even by nature, that I
thought it a matter of great necefitj, to
help to reBifie and elevate yourjoyes.
7 he corruption of a thing fo excellent
muft needs be very bad: And it being
the great and durable (jood, that muft
feed all great and durable joy land feeing
thefe little tranfitorj things can caufe but
li ttle andtranfitory delight: I thought it
my duty to infifl moft on the great eft, on
which in jour meditations jou mufi moft
infill : which I repent not of e/pecially
now you have given my doBrine a more
loud and lafimg voice ; becaufe it is only
eur Heavenly inter -eft, that may be the
matter
• matter of univerfal, continued delight,
and fo thefubjeB may make the Sermon
to be of the more univerfal and continue
ed u[e ■- when a fubjeB oflefs excellency
and duration than heaven, would have
deprejjed and limited the difcourfe as to
its ujefulnefs. <$J[nd alfo I was forced
in this (as in all thefe fublunary things*)
to eftimate the Mercy in which we did
all fo folemnly rejoyce, but as a Means ,
which is fo far to be valued as it condu^
cethtoits end^andis fomethingor no-
thing as it relateth to Eternity. Since
I placed my hopes above, and learned to
live a life of faith, I never defire to know
any mercy in any other form or nameyior
yaiue h on any other account : as not
ajfeUing to make fuch reckonings, which
1 daily fee obliterated in grief and
/ham e, by thoje that make them : andre-
membring
membring whofaid,that if we had known
Qhrifl himfelf after the fie fh, hence forth
Tee know him fo no more. A% it was
my compafion to the phrantick^ merry
world, andalfo to the f elf- troubling me-
lancholy Chriflian> and my defer e metho-
dically to help you in your rejoycings
about the great occafions of the day ,
which formed this exhortation to what
you hear d, and chofe the fubjeH which to
fome might feem le/s fmtable to the day •
fo if the publication may print Jo great
andneceffary a point on the hearts of
any t^at had not the opportunity to hear,
as Cjodfhali have the praife,and they the
joy, foyoufhall have ( under (fod) the
thanks ,and I the attainment of my end,
which is my reward : J refl
Your fervant in the
work of Chnft,
T^ickard Baxter.
Right Re joy ring.
Luke xo, 20.
Nottvithftanding in this rejoyce not, that the fpirits are
[ttbjeti to yon ■ hut rather rejoyce hccaufe four names
are written in heaven.
Right Honourable, Worjhipfull, and beloved Auditors,
F any of you {hall fay upon the hear-
ing of my Text, that I havechofen
a fubjeft unfuitable to the occafion 5
and that a [ Rejoice not'] is out of fea-
fon on a day of fuch rejoycing they
may I hope be well fatisfied by that
time they have confidered the Reaf&n of thefe words
as ufed by Chrift to his Difciples, and the greater joy
that's here commanded i and fo the reaion of my
choice.
When Chrift had fent forth his feventyDifciples,
to preach the Gofpel through the Cities of ^udeay
and to confirm it by miraculous cures, for which
he endued them with power from above: upon their
return, they triumph efpecially in this, that the De-
vils tbemfefoes were fttbjetf to them ^through the name
B of
IZjght T^ejqycing.
of Chrift, ver. 17. A mercy which Chrift is fo far
from extenuating, that i.Hefets it forth more ful-
ly then they^ ver. 18. [ / beheld Satan as lightning fall
from heaven'} 2. He promifeth them yet more of it,
£ giving them power to tread on Serpents and on Scor-
pions, and over all the power of the enemy, and that no-
tbi«g(houldby any means hurt them. ~\ 3. He rejoiced in
Spirit, and thankfully acknowledged it to the Father
himfelf, ver. 21.] And yet he feems here to forbid
thzmtorejoycein it, commanding them another joy.
What! was it not a mercy to be rejoyced in i Or
is there any contradi&ion in the words of Chrift {
Neither: He doth not abfolutely forbid them to re-
Joyce in it. But he faw that their corruption took an
advantage by it, to puff them up with pride and
vain- glory , and that they favoured it too carnally,
and were much taken with it, as it was a vifible tri~
umph,and honour to themfelves the inftruraents,
and too much overlooks the end and ufcof it. Chrift
therefore aggravateth the Mercy in its proper notion^
as it was to the honouring of the Father and himfelf,
and the advancement of his Kingdom , and the fa-
ving of mens fouls, by the confirmation of the Go-
fpel, and the fall" of Satan. But the (hell or gr offer
(ttbftarjce of the mercy -, applyed to a wrong end,and
by corruption made another thing, being deprived of
its proper foul.this Chrift admonifheth them to keep
out of their eftimation and affe&ion. He meeteh his
returning meffengers3rejoycing too much in them-
[elves: and this proud , inordinate, felfiih joy is it
that he would take from them by his caution or
prohibition, [ In this rejoyce not 3 But that they may
fee
*Rght %ejoycmg. 3
fee tin: He doth not envy them their comforts, he
fliewech thern caufe of a greater joy, which he al-
owethand commanderh them, as more fuitable to
his ends, and their felicity : Q Bin rather rejoyce
that your names are written in heaven. ]
For the better underftanding of this you may ob-
ferve, i.What matter of Joy the fubje&ionofthe
Devils might afford them. 2, What manner of joy
they were affe&ed with, which Chrift forbad them.
3. What manner of joy it is that Chrift alloweth
them, when he feemeth to reftrain it wholly to their
heavenly intereft.
I. No doubt, to have the Devils fubjeft to them,
was a great mercy, in which they might rejoyce :
For !. It was the Gift of Chr-ijl : and all is perfumed
that hath toucht his hand Nothing but Good can
come from him that is fo Good, by way. of Gift.
2. ft was a Gift foretold by the Prophets, as re-
ferred for the Gofpel-time] that's eminently called
The K'wgfo*n of God'. And an extraordinary Qit in
refpeft to the precedent and fubfequent generations.
It wqsno nfualtbinzxor men to exercife fuch au-
thority over thfe very Devils ,3$ to command them to
come forth, and to hea! the bodies that they had long
afflifted.
3. It was a vi&ory over they; jiemy, that
can make more effectual rtf : : e then the moil nu-
merous armies of poor mortals i rtd would laugh at
your horfe and arrns,yourfire and fvvj^,^our'g(eat-
eft Cannons ; and caniiOtbe expugiied but by the
power of the Almighty. A ftronger then he muft
come upon him and bind him, and caft him out of
B z t his
TZjght ^ joy ring.
his poffeflion,before he will furrender the Garrifonj
goods, and prifoners. which he hath held in peace,
Luke n. 21, 22.
4. It was a viftory over the moft ' (ubtile enemy,
that is not conquerable by any ftratagems of humane
wit.
5 . It was a vi&ory over the mod mdl/thus enemy:
that fought more then the fubverfion of mens tem-
poral peace, and by affiifting the body intended the
hurting of the foul.
6. It was a conqueft of him that had long poffefsiM,
and one way or other kept in bondage the pnfoners,
that juftice had fubje&ed to his rage.
7. It was a viftory exceeding honourable to Chrift^
whofe very meffengers by his name alone, could
make the powers of hell fuhmit. He that refufed to
be made a King, as having not a Kingdom of this
world, ( $ohn 18.36.) and that had not a place to
lay his head on ^ Mat. 8, 22, .) commanded him that
had prefumed to tempt him with aJltbe Kinzde-ms And
the glory of the world \ ( Mat. 4, 8, 9. ) and that not
only by the bare word of his mouth^but by the word
of his meaneft, moft defpifed MefTengers 5 which
made the people ftand amazed,faying, What manner
of man is this ^
8. It was a viftory tending to the fuccefTcsof the
Gofpel, to convince the unbelieving world, and fo
to enlarge the Kingdom of Chrift, and to fave the
peoples fouls.
9. And alfb from fo great a work,it was no fmall
honour that accrewed to the inftruments.- An honour
which in its proper place they might lawfully regard*
10, And
*I\ight T&joycing.
10. And all this was aggravated by the congruen-
cy of the mercy, to the low defpifed condition of the
inftruments, (and of Chrift himfelf ) when they were
deftituteof all common advantages and means, for
the carrying on of fo great and neceffary a work,
furpafling all the ftrength of fle(h:how feafonable
was it that the Omnipotency of Heaven (hould then
appear for them, and thus engage itfelf for their fuc-
cefs? So that in all this you may eafily fee that
here was abundant mattter for a rationall warran-
table joy to the Difciplcs.
I I. But where then was their fault ? and what
was that joy which Chrift forbad them, Anfw. Having
already told you in generally I (hall tell you more far-
cularly. i . They looked too much at the matter of
Dominion over the fubjeded and eje&ed Devils3and
reliflied moft delightfully the externall part. As the
Jewslookt for a MefTuh that fhould come in gran-
deur, and bring the Nations under his dominion^ fo
the Difciples that had yet too much of thefe conceits,
began to be lifted up with the expedition of fome
earthly glory, when they faw the powers of hell fub-
mit, and Chrift thus begin with the manifeftation of
his omnipotency. But the great End of thefe Mira-
cles, they too much overlooked .• They too much
left out of their rejoycings,the affearances ofGod^the
advantages of faith > the promotion of the fpiritual
Kingdom of Chrift, and the greater mercies of the
Gofpel, as to themfelves and others.
2. They took too great a fhare of the honour to
themfelves, being more affe<5ied5to fee what great
things they were made theinftruments to accomplifli,
B3 then-
cBight l^ejoycing.
then what honour did thereby accrew to God, and
benefit to man. And thus while they arrogate too
much to themfelves, and withall too much over-look
thofe higher^ greater mercies., to which all their mira-
cles weie but means , they dsfervedly fall under
Chrifts reproof 5 and he is imployed in the cure of
their difeafed joyes, by amputation of the fuperfla-
ities, and rectifying the irregularities, and fupp.ly.ng
the defe&s. left Satan (houla take poffeflion of their
fouls, by carnallry, felfifhnefs and pride, when they
thought i hey had conquered him^by difpoffefling him
ok mens bodies.
1 1 1. By this you may undet&md^what joy it is that
Chrift allow eth and commandeth them.
i. As to themfelves, to kill their price, and toin-
creafe their kindly joy and th.mkfu!nefs; and to ad-
vance their eftimationofthe riches of the Gofpel and
re&ifi? : heir judgement of the work and Kingdom
of their Lord,he calls them to mind that Higher Mer-
cy^ which is worthy of their greateft joy. An inter eft
in Heaven is another kind of mercy, then healing
the fick, or caO ing out Devils here on earth.
2. In reference to his honour, he would have them
fir ft look at the Greateft of his Gifts, and not forget
the glory which he finally intends them-, while they
are taken up with thefe wonders in the way. For his
greateft honour arifeth from his greateft mercies.
3. As to the Degrees o{ cheh Re] eyeing, he would
not have them give the greater (J) are to the Lfrr mer-
cy y but to Rejoy ce ib aiuch more in their heavenly in-
tereft, as that all other joy fhould be as none in com-
parifon of it. So that this Q Rejoy ce not in this, &c. ]
is
TZjgbt %{e joy ring.
is as much as if he had faid [ Let jour Rejoycing in this
power ever the Devils be as nothing in comparifon of
jour rejojeing that jour names are written in heaven. ]
Juft as he forbiddeth Care and Labour for thefe ear-
thly things, when he faith [ Care not what jou fhaU
tate^&cc. ] Mac. 6. 25. [ Labour not for the meat that
ptrifheth, but for that which endureth toeverlafling life^
which the Son of man will give ycu~] John 6. 27. Our
Care and Labour for earthly things, muft be nothing
in Comfarifon of the Care and Labour we are at for
heaven: And (b our ;^f, in the ^4/^/? of thefe out-
ward mercies ^ fhould be as Nothing in comfarifon of
our joy in higher things.
4. As to the nature and order of the thing^he allow-
eth them no \oj in this or any temporal or created
thing whatfoever, but as it proceedeth from God and
tendeth to him as our ultimate end : We muft net Re >
Joyce in our vi&ories over Satan or any other enemy,
for it [elf, and as our endy but as it is a means to the
glory of God and mens falvation, In all which it
is evident; that Chrifi doth but regulate and advance
their joy, and calling them firflto rejoyce in that
which is their End and All^ and animateth all their
towkr mercies, he then alloweth and requireth them
to rejoyce, even in this, which he feemed to forbid
them to rejoyce in, vi\. that the Devils werefubjtff
to them-, fothey do it in due fubordination to its
end.
The onlydifficulty in the preceptive part of the text
is, what's meant hereby the [writing of their names
in heaven^ In a word the meaning is, that they are
fellow Citizens of the Saints ; and of the hpujhold of God^
and
8 ^ghtT^ejoycing.
and having a room among the Saints on earthy have a
title to the celeftial glory. As in fome well-ordered
Cities there were rolls kept of the names of all
the Citizens,or Free-men3as diftinft from all the in-
feriour, more fervile fort of fubjeds, an^ as mufter-
rolls are kept of the Lfted fouldiers ot the Army^fo
all that are Saints are enrolled Citizens of heaven that
is, are the heirs of the heavenly felicity.
We aveDw<r^tothis (late before the foundati-
ons of the world-, We are Redeemed to it by the death
of Chrift.- but we are not actually entred into it, till
we are fanclified by the Holy Ghofl5and heartily en-
gaged to God the Father, Son, and Spirit 3in the ho-
ly Covenant.
The Do&rine of the Text is conteined in this
proportion 5 To have our names written in Heaven^
is the greateft mercy \and fir ft and chiefly, and only for it
felf to be rejoycedin 5 which fo puts the eftimate on all
mferiour mercies jhat further then they refer to this they
are not to be the matter of our joj.
Though we had feen the Devils fub je&ed to our
miniftration, departing from the poflTefTed when we
command them in the name of Chrift3and the bodies
of the afflided miraculoufly relieved , yet all this
were not comparatively tobe rejoyced in, nor as [e~
par at cd from our title to the heavenly glory.
When I have firft given you the Reafons of the
frohibition^ [Re Joyce not in this and then of the com-
mand [but rather Rejoyce^fkc.'] you may by fuller
fatisfaftion about the fen fe and truth of the Propo-
fition5be better prepared for the further application.
I. Rejoyce ^though the Devils themfelves were
fub\c8
Right Rejojcing.
[nbjetf u jou, farther then as this refers to Heaven $
i . Becaufe all theft common mercies ,may poflibly con-
fift with the prtfent miferj of the perfons that receive
them. A man may be the flave of the Devil as to his
foul, when he is cafting him out of another mans
body. He may be conquered by his own concu*
pifcence, that hath triumphed over many an enemy.
Thefe times have (hewed it to our grief, that here-
fie, and pride, and ambition, and felf conceit, may
conquer thofe that have been famous for their con-
quefts: He may be a flave to himfelf , that is the
Matter of another.
And what I fay of the inftance in my text, you
may ( upon a parity or fuperiority of reafon ) all
along give me leave to apply to the great occafion of
the day : it being a matter of much greater glory, to
conquer infernal powers then mortal enemies, and
to have the Devils fubjedi to us, then men. To be
fuch a conquerour of men or Devils, is no fure proof
of the pardon of fin, the favour of God, and faving
of your fouls. Alas, how many called valiant^ are
the bafeft cowards in the warfare that their cverlaft-
ing life dependeth on? How many that are renown-
ed for their vi&ories by men, are wretches defpifed
andabhored by the Lord i What Chriftian fo poor
anddefpicablein the world, that would change his
ftare with a Cat aline or Se\antts, yea with a Ce/arov
Alexander jf he might i Could you fee the infide of
a glittering gallant, or an adored Prince that is a
ftranger to the life of faith, what a fad difparity
would yon fee i the vermine of the moft filthy lufts
continually crawling in the foul, while the body is
C fet
I o R ight %ejoycing.
fet out by the moft exquifite ornaments, that pride-
can invent and their puries can procure, for the en^
creating of their efteem in the eyes of fuch as judge
of fouls by the colour and cover of the bodies.
To fee the fame man fumptuoufly feafted, attend-
ed, honoured, magnified by men •, and at the fame
time dead in fin, unacquainted with the life and
comforts of believers, and under the curfe and con-
demnation of the Law of God, would tell you, that
fuch a wretch is far, from the ftate in which a reafo-
n b!e man is allowed to rejoyce. There are not
more naked leprous fools in the world, then fome
that are covered with a filken, laced, painted cafe:
Nor any more poor and fordid, then fuch as abound
with earthly riches. And for fuch a one to Rejojce, is as .
unfecm!j,as-fot a man to glory that his gangren'd
foot hath ahandfomfhoo5or that his difeafed pain-
ed flefh doth fuffer inthe fafhion, or that his wounds
and ulcers are fearched with a filver inftrument.
God fees the rottennefs and filth that is within thefe
painted fepulchres-, and therefore judgeth not of
them as the ignorant fpe&ator, that feeth no further
then the fmoothed, polifhed, guilded outfide. And
therefore we find his language of fuch to differ fo
much from the language of the world : He calls
thofe, poor and miferable, and blind and naked, and
foolifhand mad, and dead and curfed, that perhaps
hear nothing lower from the world, then Honoura-
ble, Worfhipfull, Rich and Wife $ and men arc ad-
miring them, while God is loathing them ^ ztidmen
applauding them, while God condemneth them. And
hence it is that the fervants of the Lord, do lament
the
^ightTZejoycing. u
the cafe of thofe that worldlings count moft happy.
When Paul fpeaks of thofe, whofe God is their belly,
whofe glory is their fhame, and who mind earthly things,
he doth it weeping (Phil. 3. 18, ip ) when aphre-
netick fenfaalift would but have derided his com-
paffionate tears, and bid him keep them for him-
fcif.
2. Rejoyce not in thefe outward common things, com-
paratively or for tbemfelves, becaufc they are not only
confi/lent with moft deplorable mifery, but alfoare
the ftrong and ordinary means, of making men refera-
ble, and fixing them in it, and increafing it. Many
that havefeemed humble, fruitful, flourifhing, and
ftedfaft while they dwelt in rhe valleys of a mean,
a low, affli&ed ftate,have proved fun bui nt, weather-
beaten finners, apoftates, proud, vain glorious and
barren, when they have removed their habitations
to the mountains of profperity. Alas, we find it
hard enough to be (erious faithfull Chriftians, under
the lefs and ordinary temptations,of a poor,or mean,
or fuffering condition. And (hould I rejoice if I
were put, topafs to heaven, as a Camell muft pafs
through a needle's eye < We have difficulties enoy/
already, unlefs our wifdom, ftrengthand courage,
were greater to encounter them 5 And (lull we Re-
joice if thefe difficulties be encreafed to impofsibilities y
( as with men, ) leaving us no hope but that humane
impoffibilities are conquerable by Divine omnipo-
tency i Luk. 18 27. Is it not hard enough to have
a lowly mind in a low condition i { but much more in
a high i ) to defpife the world when the world defpi-
fethus* to walk in heaven when faith is notinter-
C 2 rupred
I z Right Ke]oy ring.
rupted by the noife or (hews of the diftrafled afters
of thefe bedlam tragadies t and to converfe whh
our everlafting company $ when we are freeft from
thefe crowds and tumults < And (hall we Rejoice
that we, who already (tumble at aftraw, have rocks
of offence and mountains of difficulty caft before
us < How few are advanced to higher meafures of
faith and holinefs, by their advancements in the
world i For the moft part, if they feemed to have
fomething of plain honefty and fidelity before,
when they come to be advanced, its drowned in car-
nal policies,felf-love and hypocritical diffimulation :
And if they feemed before to be humble and hea-
venly, and to live to God, and to his intereft and fer-
vice, how ftrangely doth profperity and dignity
transform them, and make them forget their former
apprehenfions, their convi&ions, purpofes and vows,
yea their God, their happinefs, and themfelves i
And (hould we not be very cautelous how we re-
joice, in an air that few men have their health in f
and in a diet ( how fweet foever ) that corrupts and
kills the moft that ufe it f in the tables that prove
fbanes, and the furrptuous houfes that are traps to
the inhab tants ?
3. Rejojse not in thefe common things : for they are
but fuch as are often made the Devils tools to do his
his work by^ and are u fed again ft the Lord that gave
them, to the hindrance of the Gofpel, and injury of
the Church of Chrift. While men are /<w,and live
by faiths they, do good with the little which they
have 5 and have thebleflingof the Wf//(whcn they
are
Right Rejoy xmg. 13
ate unable for the deed, ) and of hearts difpofed to
do good, if they had opportunity : when ufually
thofe that are lifted up, having more of Power and lefs
of Witt) do lefs when they might and fhould do more ^
and ufe their talents to aggravate their fin and con-
demnation : To further piety, or charity, they have
porter without will 5 but to hinder it > they have both
power and will. And while the poor of the world,
that are rich only in faith, would help on the work of
God, and cannot ( by the great affiftances which the
great might give,) and the rich and honourable can
and a?/// not, but can and will promote the intereftof
the fleffy you may eafily fee the Churches cafe, how
fure it is to knowadverfity, and how much of our
expedation muft be from God , and how little from
any of the Sons of men. Is it as common for one
that is verjr/cb to parr with all to follow Chrift for
the hopes of heaven, as it is for one that hath not
much in the world to part with i Is it as common for
one that hath many thoufands a year, to caft all his
fubftanceinto thetreafury, asforawiddow to do it
that hath but two mites K Luke 21.2,4. O how
much eafierwere it like t0£* with the Church of
Godjf greatnefs and ungodlinefs were not no fo com-
monly conjunft ? But ufually,as riches, and digni-
ties, and honours do much encreafe their carnal inte-
reft, fo do they encreafe their carnal-mindednefs, and
their engagements dgmft that life of faith & holinefs,
which is contrary to their interefts •, fo that none
are fuch malignant adverfariestogodlinefs,andnone
have fuch advantage to execute their malice. , Seeing
Chen that all fueh honours and advancements are
C 3 made
1 4 Ttigbt Re'joyctng.
made by corruption too ordinary inftruments of the
viieft works ot ferving Satan, and oppofing Chrift,
and opprefsing piety,bonefty and innocence, rejoyce
not in them as for themfelves, nor any way but in
fubfervience to your heavenly rejoycings.
4. And it (hould much abate our carnal joy to confi-
der that all thefe things are fuch, as may End in mtft-
rj and leave the owner in everlafting woe He that is
feafting in purple and fine linnen to day, may be to
morrow in remedilefs torments, and want a drop of
water to cool his tongue, Luke 16. He that is today
triumphing over mortal enemies, may to morrow
be led in triumph to hell fire, and lie in chains of
darknefs till the judgement of the great day. He that
is now propbeqing in the name of Chrift, and cafling
cut Devils , and doing many great and wonderful works,
may fhortly be condemned at his bar , with a £ de-
part from meyee workers of iniquity : / never knew you\
Mat. 7. 22. 23, And who would be merry atafeaft,
that he muft caft up again, in griping pain or mortal
ficknefs? You fee nm where the great ones of the
world do take their places, and how they are ad-
mired and honoured by men : but you fee not where
the tide will leave them, and how they (hall be ufed
by infernal fpirits , if they have not a bettter pre-
ventive and fecurity, then all the renown and digni-
ties of the world. Be cautelous therefore in your
Rejoycing for that, which may end in everlafting
forrows.
Yea more then fo, thefe outward honours, and
fuccefles , may plunge men deeper in perdition, then
ever they had been without them. And thoufands
fhall
Right Kejqycing. 1 5
(hall wifh that they had never known them 5 and that
they had rather been the lovveft and obfeureft per-
sons, then by the temptations of profperity to have
been led into that mifery. And fhould you not be
very cautelous in your rejoycing in that which you
maypoffibly wifh you had never known i You fee
then the Reafons for the prohibition [ Rejoyce
not. 3
I I. But on the contrary, that the precept £ Rejoyce
that your names are written in heaven ] is backed
with fuch Reafons from the nature of the thing, as
Ihould much excite us to the pra&ife, is a truth fo
manifeft,that a tedious demonftration of it might
feem at beft unneceffary , and fo an error, in
thefe ftraits of time, i . What fhould be Rejo/ced
in, if not the Lord of lifehimfelf, who is the everla-
fting oy and glory of the Saints t If felicity it felf
cannot make us happy, and life it felf is infufficient
to quicken us, and the Sun it felf cannot illuminate
us , it is in vain to exped this light , this life ,
this happinefs and joy, from any other. From others
we may have joy derivatively at the fecond hand:
but only from God as the Original and fir ft canfe*
Other things may be means oithz conveyance: but
God is the matter of our joy : A creature may be hti
medicine ; but he is our life and health it felf. Comfort
may be offered by others 5 but its he that gives it ,
others may dire ft us to it, but he effctteth it. If God
be not to be rejoyced in, the affe&ion of joy is made
in vain : For he \sgoodnefs it felf ,and there is nothing
lovely or delegable but what is in him. And
what is Heaven, bat the fruition of-God ?
1 6 Right Kejqycing.
a. It is congruous that we now Rejojceyin that which
tve muft Everlaflinglj rejojce in. Heaven is the ftate
of Everlafting joy : and therefore the forefight of it
by faith5is the only way to rational folid comfort
here. If you knew the place in which you (hould
live but an hundred years in earthly pleafures, or the
/r/Winvrhom you ftiould as long have fweet delight,
the fore-knowledge of it would make that place and
friend^ more delightfull to you then any other, Mu-
table joyes are the fliame of man,and (hew his levity,
or his folly inchoofing the things to comfoit him,
that- are insufficient to perform it. But if your hea-
venly intereft be the matter of your joy, you may
rejoyce to morrow as well as to day, and the next
day as well as to morrow, and the next year as well
cs this. If frofperitj be your joy; your joy mud be
fhort • for your worldly profperity will be fo. If
victory ,md dignity, and over-topping others be your
joy, it will be fhort •, for death is ready to leave the
conquerour, the honourable, the Prince, with the
conquered, and the meancft fubjed. If the folem-
nity and feafting of fuch a day as this ftiould be the
greateft matter ofyour *oy,the day will have a night,
and the fe*ftan end, and fo will your joy. But if
Heavenbt the matter of your joy, you may goon
in your rejoycing , and every day may be your fe-
ftivall : For CIc d is the fame both yefterday, and to
day, and for ever. Tou w/thave the day that hath
no night, and the feaft that hath no end, or inter-
miffion, unlers as it is caufed by your errors and mff-
appreheniions. There can nothing fall out, of fo
hurtful! a nature, as to turn your feaft into gall and
worm-
Ifyght %$e joy ring, i j
wormwood 5 for God will be ftillGod, and Chrift
ftillyourHead,and Heaven will be Heaven, and no-
thing is of any confiderable moment to put into the
fcales againft your happinefs. If once you have a
God, a Chrift, a Heaven to rejoyce in, you may ra-
tionally indulge a conftant joy, and may rationally
rejoyce in poverty ,reproach, contempt and calumny,
in imprifonment, bamfhment, ficknefs ,or in death, as
well as in a profperous ftate : and you tranfgrefs the
laws of Reafonif you do not.
3.Rejoyceifyour names are written in Heaven;
for this is a Divine^ a pure, a profitable, and a warrax-
ble joy. When God and his Minifters rebuke your
mnh/izis not this bolj mirth that they rebuke, but
your dreaming mirth,or waking folly. As we beat
down you prefumption, but to let up your faith*, and
beat down mens deceitfull hopes, to prepare them
for the hopes that will not fail therru and not to bi ing
them to defpair: fo do we call you from your frothy ,
foolifh, childifh mirth, that we may lead you to the
higheft joycs. Here's joy that you need not be
afhamed of: of which you can fcarcely take too
much : of which you need not to repent. Be as joy-
full and merry as you will, if this may but be the
matter of your joy. The more you are thus ;oyfull,
the more acceptable to God. It is Satan and not
God that is the enemy of this joy^that pleads againft
it, and fills aChriftians mind wiih groundless fcru-
ples, and doubts, and obje&ions againft it. O that
our fouls, andouraflemhliesdid more abound with
this holy joy J And O that Chriftians underftood
the excellency and ufefulnefs of it 5 and would fet
T> them-
S %tght %$ joy ring.
themfclves more conftantly to the promoting and
maintaining of it in themfelves / Whoever of you
is moftjojfull in the Lord, I dare perfwadc you to be
more joffutljet -, and fo far (hould you be from check-
ingyom felves for this holy joj, that the reft of your
duties (hould intend it, and you (hould make it your
work by the help of all Gods Ordinances and mercies
to encreafe it. He is the beft Chriltian5that hath moft
love, and joy, and gratitude : And he that is beft at
this,is like to be beft in the performance of his other
duties •, and in the conqueft of remaining fins. But
more of this in the application.
A ND now I am approaching to aclofer Applica-
-£"-* tion, I hope Imay fuppofe that I have removed
theObje&ion that met me in the beginning,and that
by this time you fee, that I am not unfeafonably
fupprefling your warrantable joy 5 but 1. preventing
that which is unwarrantable, and 2. Shewing you the
higher joys, which muft animate thefe, or they will
be but dead corrupted things •, It is only the regular
tion and the Exaltation of your joyes that I am en-
deavouring: And for the firft5my Text affordeth me
fo full inftiuttion, that you may fee this ObfervatU
on meeting you in the firft perufall of the words.
That when the Lord hath vouchsafed us matter of re-
jecting in his wonders of Mercj^ and our great (uccefjes,
the beft of us art too prone to take up afelfifh carnal
joy, and have need of Chrifts prohibition or Caution :
£Rejoyce not in this. J
The foul is a&ive, and will be doing : and there is
nothing that it is more naurally inclined to, then de-
light.
Right Kejqycing. I p
light. Something or other ( which may be fukable
to it,and fufficient to anfwer itsdefires)it fain would
be rejoy cing in . And the fpiritual part of aH our mer-
cies is pure and refined, and toofubtile for the dis-
cerning of our carnal minds find therefore is invifible
to the darJc ungodly world : and alfo it is contrary to
the intereft or the}?^,&to the prefent bent of mans
concupifcence 5 and therefore it is t\\it fpiritual mcr-
cies are not perceived, nor relifhed by the @e(h, yea
that they are refufed (as food by a fick ftomack) with
enmity and loathing, as if they were judgements or
plagues,and not mercies : And hence it is that a car-
nal mind doth as unwillingly accept of any mercies of
this fort) as if it were fome heavy fervice that made
God almoft beholden to him to accept them. But
the objefts of fenfe, the matters of commodity , or
honour, or (enfuall pleafure, are fuch, as the worft of
men are more eager after then any other : They are
things that flefli it felf doth favour, and can judge of,
and is naturally (now) too much in love with. And
therefore there being too much of this concupifcence
yet within us,thebeft have need, as to be excited to
the fpiritual part of their rejoycingfo to be warned and
called off from the carnal part. Our fuccefles and
our other common mercies, have all of them both
a carnal and a ffiritual part : fomewhat that is fuited
to our bodies i and fomewhat to our fouls ; And as we
are all too prone to be fenfible and regardfull of our
bodily affairs and interefts, and too in fenfible and
Begle&full of the matters of our fouls 5 fo we can
eafily pick out fo much of providences and mercies,
as gracifie and accommodate our flefh •, and there
Da we
2 o TZjght ^ejoycing.
w€ would flop and know no more •, as is if we had no*
fpiritaal part to mind^nor the wwcy any \firitualfart
to be improved. To re Joyce in meer profperity& iuc-
cefs,may be done without grace , by pride, & fenfuality,
aseafily as a drunkard can be merry with htscups,or
any other finner in his fin. Think it not needlefs then
to hear this admonition , Take heed that you rejoyce not
carnally in the carkafs or cut fide only of your mercies :
As fuch an outfide-Religion confiding in the (hell of
duty, without God who is the life and kernell, is not
Religion indeed, but an -hypocritical! , feif-decei*
ving (hew $ fo you may tarn a day of Thanksgiving
into a day oiflejhly rnirtb,more finful then a Morrice-
d&nce or May-game, becaufeof the aggravation of
conjunft hypocr fie, if you fee not a faithfull guard
upon your hearts.
For the rectifying therefore and elevating of your
joyes, 1 am firft to tell you, that there is matter of far
greater joy before youthen all the faceffes or projperity
of the worlds aud if it he yours, it may be the matter of
your prefentjoy : and if it be not, yet being freely offe^
red you> your acceptance may quickly make it fuch.
Eternal joy and glory is at hand .-The door is open:
The promife is fure; The way made plaimThe helps
are many, and fafe, and powerfully You may have
theconduftof Chrift,and the company of thoufands
(though the fmaller number)if you will gothis way$
There are paffengers every day going on,and entring
in-, Many that were here the lift year, are this year in
heaven $ yea many that were yefterdav on earth,are
ini heaven to day. It is another kind of afiembly an4*
folemnity then this, thzvhey are now beholding, and
yon
^Right T^ejqycing. z I
you may behold. One (train of their celeftial melody,
doth afford more ravifhing fweetnefs and delight,
th^i all that ever earth could yield. If a day in Gods
courts berejoe better then a thoufand in common
employments or delight, then fure a day in Heaven
is better then ten thoufand. That's the Court : and
(except the Church which is a garden that hath fome
celeftial plants, and is a feminary or nurfery for hea-
ven) this world's the dunghill. There all is fpiritual,
pure and perfeft •, the foul, the fervice and the joy ••
But here they are all fo mixt with fle(h,and therefore
foimperfeft and impure, that we are afraid of our
very comforts, and are fain upon the review to forrow
over many of out joyes. We come now from
cares and troubles to our feafts •, and our wedding
garments fmell of the fmoak-,and a fecretdtfqutetnefs
in the midft of our delights, doth tell us, that the
root of our troubles doth remain, and that yet we are
not where we fliould be, and that this is not our red-
ing place. We lay by our cares and forrows on thefe
dayes, with our old clothes, to take them up again to
morrow , and alas3they are our ordinary week dayes
habit • and it were well if it were only fo : But even
in laughter the heart is forrowfull-, and in our fwect-
eflf joyes wefeelfuch imperfections as threatnetha
rtlapfe into our former troubles. But the face of God
admitteth no fuch imperfe&ions in the joy of the be-
holders: There we (hall have joy without either feel-
ing or fearofforrow-3and praife without any mixtures
of complaint.Our fweeteft Love to the Lord of love
will feel no bounds, and fear no end. O whatun-
fpeable delights will fill that foul that now walks
D 3 mournfully,
zz ^igk^ejqycing.
mournfully,and feedcth upon complaints and tears /
How the Glory of God will make that face to
fhine for ever, that now looks too deje<ftedly, and is
darkened with griefs, and worn with fears, and dai-
ly wears a mourning vifage ! No trouble can enter
into the heavenly Jerufalem : nor is there a mourn-
full countenance in the prefence of our King ! Self-
troubling was the fruit of fin and weaknefs, of igno-
rance, miftakes and paffion, and therefore is un-
known in heaven , being pardoned and laid by with
ourflefli, among the reft of our childiQi weakneffes
and difeafes. That poor affli&ed wounded foul,that
breaths in trouble as its daily air, and thinks it is
made up of grief and fear, fhall be turned into love
and joy,and be unfpeakably higher in thofe heaven-
ly delights, then ever it was low in forrow. O blef-
fed face of themoft Glorious God/ O happy prefence
of our glorified Head ! O bleffed beams of the eter-
nal love, that will continually fhinc upon us ! O
bleffed work ! to behold^ to love , to delight , and
praife I O bleffed company of holy Angels, and of
perfeft Saints, fo perfe&ly united, fo exa&ly
fuitcd; to concord in thofe felicitating works ! where
all thefe are,what forrow can there be? what reli&s of
diftrefs^or fmalleft fears of our antient wounds ! Had
I but one fuch friend as the meaneft Angel in heaven
to converfe with, how eafily could I fpare the courts
of Princes,the popular concourfe,the learned Acade-
sniesj and all that the world accounteth pleafnre, to
live in the fweet and fecret converfe of fuch a friend!
How delightfully fliould I hear him difcourfe of the
raviihing love of God, of the Glory of his face, the
perfon
%\ight %e)oycmg. 2 3
perfon of our Redeemer, the continued union of the
glorified humane nature with the Divine, and of the
Head with all the glorified members,and his influen-
ces on his imperfed ones belowlof the dignity3quali-
ty and work of Saints and Angels,and of the manner
of their mutual converfe? How gladly would Ire-
tire from the noife of laughter , the complements of
Gommick gallants, the clutter and vain- glory of a
diftra<fted world, or any the more manly inferiour de-
lights, to walk with one fuch heavenly companion ?
O how the beams of his illuminated intellect, would
promote my defired illumination * and the flames
of his love to the moft Glorious God would reach
my heart •, what life and heavenly fweetnefs there
would be in all his fpeeches / that little of Heaven
that I have perceived on fome of the fervants of the
Lord, that are converfant above in a life of faith ,
doth make them more amiable, and their converfe
much more delegable to me, then all the feaflings,
mufick or meriments in the world. O then, what
a world of joy and glory will that be, where we (hall
not only converfe with them that have feen the Lord,
and are perfe&ed in the beatifical vifion and fruition,
but alfo /hall our felveseverlaftingly behold him,and
enjoy him in perfe&ion ! That world all true be-
lievers fee-, They fee it by faith in the holy glafs
which the fpirit in the Apoftles and Prophets hath fet
ups And they have the earneft and firft fruits of it in
them (elves, even that fpirit by which they are fealed
hereunto •, That world we are ready to take poffefli-
onof •, We are almoft there $ We are but taking
©ur leave of the inhabitants and affairs of earth, and
better
Z4- *R}ght Ttyjoycing.
better putting on our heavenly robes,and we are pre-
fently there. A few nights more to (lay on earth •, a
few words more to fpeak to the fons of men 5 a
few more duties to perform, and a few more troa-
blefom fteps to pafs, will be a fmall inconfiderable
delay. This room will hold you now but an hour
longer •, and this world but a few hours more-, But
Heaven will be the dwelling place of Saints, to all
eternity, Thefe faces of flefli that we fee to day, we
fhall fee but a few times more, if any •, But the face
of God we (hall fee for ever. That glory no difmal
times (hall darken •, That joy no forrow (hall inter-
rupt % No fin (hall forfeit, no enemy (hall endanger
or take from us ; no changes (hall ever difpoffefs us
of. And fli* >uld not a believer then rejoyce, that bis
name is written in Heaven? and that every providence
wheels him on, and whether the way be fair or foul,
its thither that he is travelling I O Sirs, if Heaven be
better then Vanity and Vexation % if endlefs joy be
better then the laughter of a child that ends in cry-
ing*, and if God be better then a delufory world, you
have then greater matters fet before you, to be the
matter of your joy, then profperity and fuccefs,or any
thing that fle(h and blood delights in.
And this being fo, 1 am next in faithfulnefe to your
fouls, obliged to call you to enquire, Whether the Re-
joy ring of this day, and the Re joy ring of your lives , do
here begin ? Is G&d the beginning and the end ot all ?
O that the-Lord would awaken you toperccive,in all
your mirth ,how nearly it concerneth you,to know firji
whether your names are written in heaven * and whe-
ther your cheifefl joy be fet cht from thenee.
Alas,
TZjgbt 'fcjqycing. 25
Alas, Sirs, its a mhft pittifull fight, to fee men
frisk about in jollity, with the marks of death and
wrath upon them ! and to fee men fo phrantickly
merry in their fin, as to forget the mifery that will
fo quickly marre their mirth J and to fee men live
as quietly and pleafantly as if all were well with them,
when they have taken no fuccesfull care, for their pre-
cious fouls, nor made any confiderable fure provi-
fion, for their endlefs life. Poor finner ! the Lord,
who fent me on this meflage to thee knows, that I
envy thee not thy mirth or pleafure, but only would
have it better for thee, or have thee fet thy mind on
better. But let me fo farre interrupt thee in thy
mirth, as to ask thee, whether thou art fure of Hea-
ven? or atleaft, whether thou haft given diligence
to make it fure ( 2 Pet. 1. 10.) If this night thy foul
be called away, canft thou truly fay, that thou art an
heir of life, and haft laid up thy treafure there be-
fore hand? If thou fay, that thou kopcfiweli, and no
man can do more, and thus doft defperately caft thy
everlafting life upon a carelefs venture, I mult tell
thee fir ft that A(j 'usance may be had: would God bid
us Rejoice that our Names are written inHedven, if
it were a thing that could not by any means be known?
would he bid us give diligence to make our calling and
election Jure, if it were a thing that could not by any
diligence be attained < And I muft add, that pre-
emption is no fignof a fafe condition: It (hall not
go well with you becaufe you imagin it (hall go well :
A *ran in a Dropfie or Confumption will not live, by
faying that he hopes he (hall not die. Yea more, I
muft add, that a carelefs venturoufnefs is a mark of
E mifery?
%6 %ight %ejoydng.
mifery : for a man that value th God and his falvation,
cannot put off a matter of fuch eternall confequence,
fo fleightly and difregardfully ! And a fear and care
about your falvation, would be a farre better figne.
Forthemoftpart, they arefafeft that fear their dan-
ger : and they are in the (addeft cafe that are never
fad at the confideration of their cafe. It's not your
bold and confident conceits, that will open Heaven
to you -7 And therefore I befeech you prefently look
out for furer grounds of peace then thefe.
If you fay 5 How can it be known to me, whether my
Name be mitten in Heaven or not ? I ihall briefly, but
fatisfattorily anfwer it.
Ingenerall, if thou know that thou art one that
God hath promised Heaven to, thou maift know thy
title, which is meant by the writing of thy name in
Heaven ^ and thou maift know, that this promife (hall
be made good.
More particularly, i. If thou haft had fuch an
tffe&uall fight ot the vanity ofcarth,andof the hea-
venly felicity, that Heaven hath the preheminence
in thy practical! eftifltation, and choice, and thou haft
refolved that Heaven or nothing {hall be thy Hap-
pinefs •, and art fo farre at a point with all things un-
der the Sunne, as that thou art refolved to ftick
clofer to Chrift then unto them, and whatever it coft
thee, to take the fruition of God for ever as thy
portion •, If upon confideration of the difference be-
tween Heaven and earth, God and the creatures,
eternity and time, thou, baft heartily devoted thy
felftoGod, and art willing to be his feryant upon
the termes that he inviteth thee on, thou maift be
affured
l^ight Kejoycingt %y
affurcd that thy name is written in Heaven, Matth.
6.19,20,21. & 16.14.25,26. & 13.45,46. Luk.
Bat if earth be the place of thy highefi eftimationy
and choice, where thou placed thy chief afFe&ions,
and which thou adherejl to more refolntely then to
God, and which thou wilt net leave whatever thou
lofc by it, then as earth hath thy heart, fo earth is
thytreafure, and thy name is not written in Heaven,
but in the duft.
2 . If the okeining of Heaven be the principall part
of thy care and bufinefs, the principall work which
thou minded in the world, its certain that thy name
is written in Heaven. C0/.3. i, 2, 3,4. otherwife
not.
3. If finding thy felf loft and filthy in thy fin,
thou fee the neceflity and fufficiency of Chrift, and
being defirous of his grace and righteoufnefs, doft
unfeignedly take him for thy Saviour and Lord, and
give up thy felf to be healed, and juftified, and faved
by him, as the only Phyficion of fouls, thou art then
his member, and thy name is written in Heaven,^^.
1.12. &3.i65i8.
4. If the heavenly nature be moft amiable in thy
eyes, and the heavenly life be it that thou moft
defireft : Jf thou hadft rather be Holy then be
unholy, and hadft rather perfe&ly obey the Lord,
then live in fin •, and longeft to be better, and ftudieft
to live in obedience to the Lord, thy name is in
Heaven, and thither thou artpaffing, and it will be
thy reward. But if thou love not Holinefs, but
hadft rather be excufed from it, and live in thy fins,
E 2 thou
i8 %ight Rejoycing*
thou art as yet no heir of Heaven, 3^.3. ip.& 12.25.
PfaLi.&c 119.11.
5. If thy name be written in Heaven, thou haft a
fieciak love to the heirs of Heaven: and the more of
Heaven thou findeft in their hearts and lives, the
more amiable they are unto thee, and the fweeter
is their converfe, 1 5W.3.14. P/W.15.4.
I (hall name no more: Thefe Evidences are fure.
By thefe you may know while you fit here in thefe
feats, yea if you lay in the darkeft dungeon, that you
are the heirs of Heaven, and your names are there.
But where there is no fuch work, no high eftima-
tion of Heaven and refolutionfor it, no mortification
or conqueft of the world, no prevalent care and di-
ligence for Heaven, no refignation of the foul to
Chrift, that by faith and holinefs we might follow
him to that glory, no love to holinefs, and no delight
in the heirs of Heaven, fuch perfons are yet aliens
to the heavenly nature and inheritance^ and cannot
rejoice'that their names are written in Heaven.
And now I have fet the glafs before you, I earneft-
ly iotreat you, that you will here ferioufly view the
complexion of your fouls. It more'neerly concern-
ed you to know whether your names are written in
Heaven, and where it is that you muft dwell for ever,
than to know how to manage your trades and bufi-
nefs, or to know whether you (hall ftirre from this
place alive, or ever fee another clay. O firs tike
heed or living in fell-deceit, till your trying and re-
covering time is paft. This isit that your enemy aims
at: he will do all that malice and fubtilty can do, to
keep fuch matters from your fober thoughts, or to
make
%ight Ikejoycing. 29
make you groundlefly prefume that you are fafe, or
fecurely to caft your fouls upon a delperate venture,
under pretence of trufting in Chrift •, till he hath you
where he would have you •, and then he will bimfelf
take off the veil, and let you know that you had time
and light to have acquainted you with your difeafe
and mifery, while you might have had a free, and fure,
and full remedy. Then you fhall know that it was
long of yourfelf-deceit if you would not underftand
and beleeve in time, that if you lived after the flefh
you [hould die~] Rom.8.13. and [that it is the pure
in heart that (hall fee God, Matth.5.8. [_ Know ye not
that the unrighteous jhall not inherit the Kingdom of
God ? he not deceived : neither fornicators, nor idola-
ters, nor adulterers^ nor effeminate, no? thieves ', nor
covetous, nor drunkards, nor revilers, nor extortion-
ers, jhall inherit the Kingdom cf God, 1 Cor.6.p,JO.
For this ye know, that no whoremonger, nor unclean
perfon, nor covetous man who ps an idolater, hath any
inheritance in the Kingdom of Chrifl and of God >' Let
no man deceive you with vatn words •, for hecaufe of
thefe things comet h the wrath of God on the children of
dtfobedience, Ephef.5.5,6.] And can^any thing jufh-
fie the Rejoicing of men, in fo fad a ftate ■!
Give me leave therefore to make a little clofer
application, of the feverall parts of my Text, to the
fe verall forts of perfons whom they do concern. And
fir ft to all that yet are not become the heirs of Heaven ;
Rejoice net though Devils were fnbjecJ to you, till your
fouls are fubjeff to him that bought them: Rejoice
not though you had conquered all the world, and had
your wills of all your adverfaries, as long as you are
E 3 conquered
<p
^ght %ejojicing
conquered by yoar fleflily lufts, and Satan leads you
captive at bis will, iTim.t. 25,26. Rejoice not
though you had all the riches of the earth, as long as
you are void of the riches of grace, and have nothing
to do with the riches of glory. Rejoice not though
all men .(herald honour you, and bow to you, and pro-
claim your fame, as long as you are the drudges of
theDevill and the flefli, and the God of Heaven pro-
claimed you his enemies, and refolvetbon yourde-
ftru&ion, it you do not foundly and feafonably re-
pent, Lukj9^7- &I3*3>5»
Be not offended with me, that on a day of Thankf-
giving / thus farre forbid you to rejoyce^ For, it is
not you that are qualified fork, or have any part or
fellowihip in this bufinefs, being in the gallofbit-
ternefs and bonds of your iniquity, your hearts be-
ing not right in the fight of God. Though the in-
vitation be generall, it iuppofeth that you come pre-
pared : and therefore even he that calls men to his
joyes, will find out him that hath not on the wed-
ding garment, and will bind him and caft him into
outer darknefs, where (hall be weeping andgnafhing
of teeth, Matth.ii.ii:ii%.~) 1. Alas Sirs, if Cod
would allow you to Rejoyce, how willingly could I
allow- it you i But hear whether he approve it, $am.
5.1,2,3. Goto now ye riebmen, weep and howl for the
miseries that are coming on you : your riches are cor-
rupted, and your garments motheaten, your gold and
filver is cankered, and the rufi of them fhall be a mt-
nefs againfl you-, and [hall eat yourfiejh as it were f re •
yee have heaped treajure together for the la/l dayes.~\
Luk.6,24,25,26. Woe unto yon that are rich (if you
have
IMght Kejoycingn
have no better riches *) for je have received jour con-
folation. Wo e unto you that are fully for yejhall hun-
ger: Woe unto you that laugh now, for ye jhatt mourn
and weep : Woe unto you when all men fhalljpeak well
ofyouy&c.^ You may find yourlefibn, ^f/2.12,
X$. Thus faith the Lord \ Turn ye, even to me, with
all your hearts, with fafiing, and with weepng, and
with m burning, and rent your hearts. You fee what
God calls fuch men to. And if he allow you not to
rejoyce till you are Converted, if I or any man fhould
flatter or cheat you into joy, it would be but a curfe to
you, and not a benefit.
2. Were your $oy but Reafonahle I would not dis-
courage it. But a mad mans laughter is no very lovely
fpedaele to your felves. And I appeal to all the Rea-
fonin the world, whether it be Reafonable for a man
to live in Mirth, that is yet unregenerate, and under
the curfe and wrath of God, and can never fay, in
the midft of his greateft pomp or pleafure, that he
is fure to be an hour out of hell 5 and may be fure
he (hall be there for ever, if he die before he have a
new, a holy and a heavenly nature •, though he fhould
ciie with laughter in his face, or with a jeft in his
mouth, or in the boldeft preemption that he (hall
befaved, yet as fure as the word of God is true, he
will find himfelfeverlaftingly undone, asfoon as ever
his foul is departed from his body, and he fees the
things that he would not believe. Sirs, Is it ratio-
nail to dance in Satans fetters, at the brink of hell,
when fo many hundreddifeaies.are all ready, to m arre
the mirth, and fnatch away the guilty foul, and caft
it into endlefs defparation < I exceedingly pitty the
godty
21 Tiigh %ejoyc'mg
godly in their unwarrantable melancholly griefs \ and
much more an ungodly man that's bleeding under his
wounds of conlcience : But a man that is merry
ia the. depth of mifery, is more to be pittied then
he. Me thinks it is one of the moft pittifull fights
in all the world, to fee a man ruffle it out in bravery,
and fpend his precious time in pleafures, and melt into
fenfuall fboliili mirth, that is a ftranger to God, and
within a ftep of endlefs woe ! When I fee their pomp,
and fealting, and attendance, and hear their laugh-
ter, and infipid jefts, aud the fidlcrs at their doors or
tables, and all things carried as if they had made furef
of Heaven, it fadneth my heart to think, Alas how
little do thefefinners know the date that they are in,
the God that now beholdeth them, the change that
they are neer ! How little do they think of the
flames that they are tufting to, and the outcries and
lamentations that will next enfue.
3. Your Mu this disingenuous and dijhoneft, as long
as you are without a title to Heaven: You flight the
Lord,that can find fuch matters of rejoicing, when you
have not his favour to rejoice in, and are under his
difpleafuie ! while you are refilling Chrift, abufing
grace, refilling the fpirit, ferving the fled), and un-
doing your own fouls, it cannot be an honefi or inge-
nuous thing for fuch as you to live in joy.
4. If your mirth were truly Honourable to you, it
were the more excufable." But to laugh in fin and
mifery, and make merry fo neer your endlefs woe,
is a greater (hame to yoar underftandings, then to
make fport to fet your houfe on fire : This is the
laughter of which Solomon might well fay, Thou art
mad>
%ight fiejqycing. Tfi
mad, and the mirth of which he faith, what doth it f
Eccl.2.2.
5. Would thy mirth do thee any good we would
not difcourage it •, yea if it did not do thee harm. But
O how many are now in forrow, by the means of
their unfeafonable finfull mirth i They are too jo-
cund to hear the Preacher, or their confidences, or
toobferve the checks and motions of Gods Spirit:
or to fpend now and then an hour in retired fober
thoughts of their everlafting ftate. Should we but
prefume to call them to exercife their reafon, and
mind them of thefe moft needfull things, and tell
them, O poor diftraffed mortals, your time is given
you for greater things, then to fiddle, and dance, and
drink, andjeajl, and prate, and complement it away !
Should we not be thought raorofe, or melancholly, or
fanaticks •, and fhould we not have fome fuch anCwer
as their ancestors in Sodome gaveto£<tf? Gen.i9.p.
\_fland back : this one fellow came in to fojourn, and
and he will needs he a judg : we will deal worfe with
thee then with them ,2 weel take a courle with
thefe controllers. Alas, it is this foolifh mirth, that
cafteth mens reafon and conferences afleep, and drowns
the voice of fober words, io that God himfelf cannot
be heard. Could we but get men to retired fober-
nefs and ferioufnefs, we fhould hope that we might
find a friend within them, and that we fpeak to men,
and that reafon would take part with the moft rea-
fonable motions that are made to them from the
Lord.
6. Laftly, Would your groundlefs mirth endure,
we would not fay fo muchagainft it. But, alas, to be
F merry
54- %& Kejoycing.
merry for a day, and then to lie in mifery for ever*
is a thing deferving no encouragement, We fee its
a merry world with many that have leaft caufe of
mirth : but how long will they continue it f To fee a
man laugh, and play, and feaft in a chariot that drives
on fo faft to death $ in a veffell that is in fo fwifr a
ftream that ends in the gulf ofendlefshorrour, is a
dolefull fight. O how quickly will that merry coun-
tenance turn fad •, thofe proud looks be turned to an
earthly .paleneCs^ and thofe wanton eyes be moul-
dered to duft, and leave the empty holes, to warn the
next fpe&ators to ufe his eyes more wifely while he
hath them if How quickly will thefe fame fenfuall
perfons, exchange their mirth for fighs and groans,
and endlefs torments, and fruitlefs lamentations, when
they fhall have everlafting leifure to perufe their
lives, and to confider of their ways, which now there
is no perfwading them to confider of < Who can
encourage fuch hurtfull and unfeafonable mirth as
this? Hof.9.1. Rejoice not 0 ifraelfer joy, as other
feofle, for thou hofi gone a whoring from thy God.'}
Rejoice not in athtng of nought^Amos 6.13. Much
lefs in the fufferings of your bretheren -, fee obsti.
1 2. and leaft of all in any hurt that befalls the Church.
If enmity to holinefs, and exalted impiety fhould take
occafion to triumph •, weanfwer as Mich.j.S^. Re*
joice not Again f me 0 mine enemy 5 when I fall, I jhatl
artfe : when I fit in darknefs the Lord f) all he alight
unto me: I mil hear the indignation of the Lord, be-
caufe I have finned again/l him, untill he flead my
caufe, and execute judgment for me : he will bring me
forth to the ltght> and I fhall behold his righttoufnefs.
If
%ight Rejoycing* 35
If you think I have flood too long on the firft part
of my Text, it is not to rebuke your holy joy, but
only 10 promote it, and reprcfs that carnaHjcy, which
is more deftru&ive to it, thea forrow it felf. As you
rouft [_feek frjl the Kingdom of God and its Right e-
eufnefs, and then other things jhali he added to you,"]
(Matth. 6. 33.) fo muft you rejoycefirjl in the King-
dom of Heaven, and the Righteoufnef that is the way
thereto, and then you may add a moderate rejoicing
in the things below, in a due fubordination thereunto^
You have thefumme in the words of the Holyghoft,
3^.9.23,24. Q Thus faith the Lord, Let not the wife
man glory in his mjdome, neither let the mighty man
glory in his might 5 let not the rich man glory in his
riches $ hut let him that glorieth glory in this, that he
underflandeth and knorveth me, that I am the Lord,
&c]
2. My next addrefs muft be to them, whofe names
are written in Heaven, and that with a twofold Exhor-
tation.
1. Rejoice that your names are mitten in Heaven.
Its you, Chriftians, thnjoy of right belongs to. Little
know the lovers of pleafure, more than God, that they
lofe a thoufand fold more pleafure than they win :
and that by running from a holy lite for pleafure ,
they run from the fire into the water for heat, and
from the Sun into a dungeon for light. O (hew the
unbelieving world by your rejoicing, how they are
mlftaken in their choice. Be afhamed that an empty
fott, and one that muft be for ever a firebrand in hell,
fhould live a more joyfull life than you ! O do not fo
wrong your Lord, your faith, your endlefs joys, as
Fa to
Tfi %ight Kejoycing.
to walk in heavinefs, and caft away the joy of the
Lord which is your ftrength, and to be ftill complain-
ing, when thofe that are prepared for the flaughter,
are as frolick as if the bitternefs of death were paft.
It's well that you have fo much life, as to feel your
ficknefles : but it is not well, that becaufe you are
yet difeafed, the life of grace and of glory fhould be
lb uneffeftuall to your comfort. And yet alas, how
common is it3 to fee the moft miferable frisk and
fleere, while the heirs of life are finfully vexing them-
felves with the inordinate fears of death ! Lift up thy
head Chriftian and remember, whence came thy gra-
ces, even thy leaft defires, and whither do they tend !
Where is thy Father, and thy Head, and the moft of
thy dear companions t where is it that thou muft live
to all eternity i Doth it befeem a companion of An-
gels, a member of Chrift, a child of God, an heir of
Heaven, to be grieved at every petty crofs, and to
lay by all the fenfe of their felicity, becaufe fome
trifle of the world falls crofs to their defires and corn*
modityc' Is itfeemly for one, that muft be everla-
ftingly as full of joy, as the Sun is full of light, to
live in fuch a felf- troubling, drooping ftate, as todif-
grace Religion, and frighten away the ungodly from
the doors of grace, that by your joyfull lives might
be provokt to enter I I know as to your happinefle
the matter is not -comparatively great 5 becaufe if
miftakes and the Devils malice, fhould keep you fad
here a hundred years, yet Heaven will wipe away all
tears, and thofe joys will be leng enough when they
come : and as the joy of the ungodly , fo the for-
rows of the humble upright foul, will be but for a
moment;
%ight cRejoycing. %y
moment. And though you weep and lament when
the world rejoyceth, as their joy (hall be turned into
forrow, fo your forrovv (hall be turned into joy, and
your joy (hall no man take from you. But in th®
mean time, is it not (hame and pity, that you (hould
live fo unanfwerable to the mercies ot the Lord i
that you (hould finfully grieve the comforting (pint,
by the wilfull grieving of your felves •, 2nd that you
(hould peeviihly caft away your precious mercies,
when you fo much need them, by reafon of the trou-
bles of a vexatious world, which you cannot avoid f
that you, even you that are faved by the Lord, (hould
ftill be queftioning it, or unthankfully denying his
great falvjition, and fo much hinder the falvationof
others i For the Lords fake Chriftians, and for your
fouls fake, and in pity to the ungodly, yeeld not to
the tempter, that would trouble you, when he cannot
damne you t Is God !your Father, and Chrift your
Saviour, and the Spirit your fan&ifier, and Heaven
your home? and will you make all (for the pre-
fent) as nothing to you, by a cauflefs obftinate de-
niall i If you are in doubt, let not meer paffionate
fears be heard •, and let not the Devill, the enemy of
your peace be heard : but perufe your evidences, and.
ftill remember as the fumme of all, that the mil is
the man; and what you would he, that you are, before
the Lord. If you cannot fee the iincerity of your
hearts, go to your faithful! able guides, and open the
cafe to them, and let notpaffion prevail againft the
Scripture and Reafon which they bring. Yea if in
your trouble you canno: by all their helps, perceive
the uprightnefs of your hearts, I muft tell you, you
F 3 may
^8 ^j^* Ifyjqycing.
may ftay your felves much upon their judgment of
your date. Though it cannot give you full affurance
it may juftly help to filence much of your felf-accu-
fations, and give you the comfort of probability.
If aPhyfician, that feels not what you feel, (hall yet
upon your fpeeches, and other evidences, tell you
that he is confident your difeafe is not mortall, nor
conteineth any caufe of fear , you may rationally
be much encouraged by his judgement, though it
give you no certainty of life. As wicked men
through contempt, fo many godly people through
melancholy, do lofe much of the fruit of the office of
the Minilhy : which lieth much in this aflifting men,
to judg of the life or death of their fouls. Ala*,
fay they, he feels not what 1 feel: he is ufedto ]udg
charitably, and he knoweth not me fo well as I know my
felf. But when you have told him faithfully ( as you
doyour Phylician} what it is that you know by your
felf, he is able to pafs a farre founder judgment of
your life, or death, then your felves can do, for all
your feeling. For he knows better what thofe fym-
ptoms fignifie, and what is ufed to be the iffiie of fuch
a cafe as yours. Be not then fo proud or wilfull, as
to refufe the judgment of your faithfull Paftors, about
the date of your fouls, in a coufidence on your
own.
And look not for more, as necefiary to your com-
forts, then God hath madeneceffary. Is it nothing
to have a Title to eternal life, unlefs you be alfo as
holy as you de fire? Yea is it nothing to havea<& fire
to^be more holy f Will you have no comfort, as long
as you have diftraftions or dullnefs? or fuch like im-
perfeftions?
Higbt Kejoycing. 59
perfe&ions in duty? And till you have no difeafe of foul
to trouble you, that is, till you have laid by flefb, and
arrived at your perfeft joy < Dare not to difobey the
voice of God: Pfal.32.il. Be glad in the Lord, and
rejoice ye righteous ^ andjhout for joy all ye that are
upright in heart. 1 Thefi.5.16. Rejoice evermore.
Let it be fomething that Heaven cannot weigh down,
that (hall fupprefs thy joy I Art thou in poverty?
and is not Heaven fufficient riches < Art thou in dif-
grace? and (halt thou not have honour enough in
Heaven < Art thou in danger from the injuflice or
the wrath of man < and is he not Almighty that hath
undertaken to juftifie thee^ 1^.8.33,34. Doit
thou languifli under pining fickndles < and is there
not everlafting health in Heaven < Art thou weak in
knowledg, in memory, in grace, in duty? troubled
with uncommanded thoughts andpaflions? and was
it not fo on earth \wh aU that aie now in Heaven f .
O Chriftians make coniatnce of obeying this com-
mand .* Rejoice that your names are written in Heaven.
Did you but know how God approveth fuch rejoicing,
wind how much it pleafeth him above your pining for-
rows$ and how it ftrengtheneth the foul,and fweetneth
duty, and eafeth fuffering, and hououreth Religion,
and encourageth others, and how fuitable it is to Go-
fpell grace, and to your high relations and ends, and
how much better it ferves to fubdue the very fins that
trouble you, than your traitlefs felf-weakning com-
plainings do-, I fay, did you well confider all thefe
things, it would fare revive your drooping fpirits.
And do noi fay now, [_ I would rejoice if I were fnre
that my name were written in Heaven : but I am not
fnre.J
TZight Ttejoycing
fure.~] For x. Who is it long of, that you are not fur e t
you may he [ureth&t he that valueth andfeeketh Heaven
as better then earthy and that loveth the holy way to
Heaven-, and the mojl heavenly People, is indeed an
heir of Heaven •, and you may before, if you will, that
this is your own cafe : and yet you fay, you are not fure
that your names are written in Heaven, If God give
you his grace and you deny it, will you therefore de-
ny your right to glory, and make one fin the excufe
for another?
z. And if you are not* fure > is it nothing to have
yout probabilities, and hopes, and the judgment of your
ablefaithfullPaftors, that your fouls are^in a fafe con-
dition f We dare not fay fo to the carelefs world, nor
to the moil of men, as we do to you.
Efpecially take heed left melancholy habituate you t$
fears and griefs ; and then Religion mnfl bear the blame,
and^w undergo a calamitous life, though ycu are the
heirs of Heaven. To this end i. Ufe not mufing
ferious thoughts beyond the ilrength of your brain
and intellect. 2. Place not too much of your Reli-
gion in the perufals and ftudy of your hearts : but ( fo*»
fuch as are inclined to melancholy ) it is the fruitfull-
eft way, to be much in expending duties abroad, and la-
bouring to do good to others : fuch duties have lefs of
felf, and as much of God, and divert the troubling
melancholly thoughts, and bring in more comfort by
way of reward, then is ufually got by more dire& en-
quiring after comfort, 3. Ufe not too much folita-
rinefs and retirednefs : man is a fociable creature : and
as his duty lyeth much with others, fo his comfort ly-
cth in the fame way as his duty. 4. Take heed of
worldly
%igbt 7\ejoycing. 4
worldly forrows : and therefore of overvaluing world-
ly things. 5. Take heed of idlenefs, or of think-
ing that the duty of holinefs are all that you have
to mind : but make confeience of being diligent in
a particular calling : which diverts the hurtiull trou-
bling thoughts, and is pleafing unto God, 6, Take
not every fickneisof your fouls for death : but re-
joyce in that life which enabkth you to be troubled
at your difeafes. Keep under melancholy by thefe
meanes (and the advice of the Phyfician) and you
will efcape a very great hinderance to this high and
holy duty oi heavenly rejoycing.
2. But you think peihaps that I have all this
while forgotten the duty proper to the day. No:
but I was not fit to ipeak for it , nor you fit to
hear and praftife it , till the impediment of carnaU
rej Gyring was removed 7 and till we had begun with
heavenly joy. It is Heaven that muft animate all
our comforts. They are fo far fvveet as Heaven
is in them, and no further. Now therefore if you
fir ft rejoyce for your heavnly inter 'eft , I dare fafe-
ly then perfwade you, to rejoyce in the mercies
which we are, to be thankfull tor this day. And
though fome of them are but yet in the birth , if
not in the womb, and we are yet uncertain what
they'le prove, that will not excufe us for any un-
thankfullneis •, for the firft conception or infancy of
our mercies. And though Satan feek to get ad-.
vantage by them, that will not excufe us for our
overlooking the mercie in it ielf. And though
there are yet abundance of fears and troubles , on
the hearts of many of Chrifts ferf ants through the
G Laadj
%i %igbt %ejoyc\ng.
Land, we cannot by any fuch accidents be excufed,
from the thankfull obfervation of the workings of
the Lord. All mercies on earth even fpirituall mer-
cies, have their mixtures of trouble and their imper-
fections : but muft not therefore be denied or ex-
tenuated. And though many that are dear to us,
fmarting by the change , will be offended and grie-
ved at our moft moderate thankfgiving 5 we muft
not therefore offend the Lord, by our difregardfullnefs
of his works.
There are thefe things to be commemorated by us
this day, which I dare not overlook. 1. That God
hath fo honoured his jujlice end impartiality , as to
fhew how he hateth fin in whomfoever. And indeed
the jujlice of God it felf would feem more amiable
to us, were we not fbfelfijh, as to think hardly
of all thats hurtfull unto us. tfuslice demonftrateth
the holineffe of God , and all the appearances of his
holinefle are lovely in themfelves.
2. That the holy God hath dij owned hen fie and
divifions on the one fide , as well as impiety and pre-
phavenefs on the other : and that his wifdome thought
meet, to acquaint us experimentally with the hurt-
fullnefle of both , and our danger of both , as he
did in former ages of the Church. We firft found
the ferpentine malice of the ungodly, and God de-
livered us , when they would have fwallowed us
up. But while we only heard and read of herefte
and : [chifme, and that too often abufively applyed,
to many of the moft peaceable fervants of the Lord,
we underftood qpt the mifchiefe of thofe evills ,
bat were ready to take the very names, to be but
the
%ight Kejqycingi 43
the reproaches of piety it feif. But God favv meet
to let out a flood of this fort of calamities, and to fuf-
fer herefie to diigrace it felt by its unrighteous fruits,
that by thofe fruits we might the better know it.
We never knew before how much we are beholding
to him, for (living us from this fort of evils-, and
(hould never have fuiEciently hated them, if we had
not fraarted by them.
3. Ic is a mercy to be thankfull for, that thus the
Church is notably fortified, againft ever relapfing
into herefie or fchifme for the time to come.
4. And that the frailties of men prof effing god-
linefs, having fo lamentably appeared, they are
taught to take heed of fpirituall pride, and to know
and diftruft themfelves, and not to be high-minded,
but to fear.
5. It is a very great mercy, for which I muftpro-
fefsl was thankfull from the firft appearance of it 5 ^^5^
that fo many that I hope are dear to God, have the voiumarHym
advantage of his frowns to further their conviction, Worcefierflme,
and repentance, and falvation. As profperity was ^17^"-
the temptation, by which ambition got advantage, fociared Mi-
and providence mifrunderftood was pleaded, againft 5,f\ers» asL wc
v V i , • • l • i do here this
the holy rule: what a mercy is it that providence day. See the
a!fo (hould undeceive them, and vindicate it felf, Agreement
and teach men hereafter by the example of this age, j^ ^jLby
to ftay till the end,before they take the fenfe ofpro- Mercuiy.
vidence, or rather to adhere to the holy word, be-
caufe the longeft liver (hall be too fhort-lived to fee
the end, fofaras tofurnifhhim for fuch an interpre-
tation i And therefore that word that is the giafs
in which we can forejee the end, muft be our guide.
G 2 I
44- %ight Kejoycing*
I had rather have my friend poor and penitent, than
wealthy and impenitent $ and rather in a prifon, than
in the chains or pride : and am glad that God hath
taken away the fnare that brought fo many fouls to
fo fad a pafs $ and hath undeceived them in part,
that had carnall thoughts of the happinefs of Saints,
and lookt for temporall reign and dignity •, forgetting
that rich men mutt pafs through a needles eye to
Heaven , and that lowlinefs, meeknefs, humility,
patience, forbearing, forgiving, felt-denial, contempt
of this world, and living all upon things unfeen,
is the life that Chrift by his do&rine and example
taught us, and how ill profperity befriendeth thefe.
I am in far more hope to fee many Peters go out and
weep bitterly, then I was when they frofyered in a
fwfullway. And if yet any be fo far unhumbled, as
to deny it to have been a fir/full rvay^ I am in far
greater hope of their convi&ion now, then hereto-
fore. In their greatnefs few durft tell them of their
crimes : and thofe of us that did it, were volumi-
noufly reproached, threatned, calumniated, and re-
prefented as turbulent to the world : ( it being ufual]
with bafe fpirited men, to take the judgement of the
greateftfor their rule, and fo think all fuffering to
be juft and diihonourable, that is infli&ed by fuch as
few dare contradict.) But now I hope plain dealing
- may recover many that before lived under flatteries,
and were above reproof. I muft profefs that my
hopes of the faving of many that are dear to me, by
the furtherance of this providence, is matter of fo
much thankfulnefs to me, that were I fure to fuffer
with them, I would yet give thanks,
6. It
%ight 'Rejoycing. a 5
6. It is matter of thankfgiving to "me,that God hath
fo far owned aa unanimous,painfull,faithfullMiniftry,
( for all their many fad infirmities, ) as firji to break
the/>r*/Woppofers ot them, and then to fc after the
adverfaries on the other fide, .Ever fince I heard it fo fa-
miliar among thereto call Chrifts faithfulleft fervants
by fo many reproachfall names, asPriefts (infcorn)
Pref-biters, Drivines, Jack-Presbyters, Blackcoats,
Pulpeteers5c^r. and theirs friends, Prieft-ridden % to
fuffer Quakers openly in the ftreets to revile them
as Deceivers, Doggs, Wolves, Hirelings, falfe-Pro- .
phets, Lyars, and all the names that hell could teach
them, I waited in fear for the Judgments of the Lord 5
which he hath executed in our fight, and caufed us to
know, that his delayes are nodefertions of his fer-
vants, nor juftification of our revilers. And let it
ftand as a warning to you that have feen it, and jeu
that have executed the punifhments of God, upon
the jreproachers, that you take heed of falling into
the fame crime, and dafhing on the rock on which
they have been broken ^ but let all England hear and
fear, and do no more fo malignantly or prefumptu-
oufly.
And O that we the unworthy Minifters of Chrift
may remember, that we are not vindicated and de-
livered to contend, or to imitate our affiiders, in
feeking greatnefs to our felves, nor to live in idle-
nefs, and negleft the fouls committed to our care.
7. It is very great caufe of Thankfullnefs in my
eyes, that from firft tolaft God hath been fo tender
of the honour of his unanimous fober people, rndhis
caufe, aad of the innocency and conferences of his
G3 fervants 3
^6 'Right %ejoycing*
fer'vaats s as co execute his affli&ions moftly by the
hands of erring men •, and to keep the reft by impri-
fonments, feclufions, and other means, iofarrefrom
all appearance of confent, to irregularities : and that
at latt he hath put an opportunity into their hands, to
declare to the world 3 their innocency in the things, with
which they were reproached : and that while pro-
phane oppofers of Religion, did boaft and vapour,
and fwear,and curfe,and drink healths for his Majefties
reftitution, it is thofe whom they reproached, that have
filently and effectually accomphflit it, and that with
fpeed, as foon as they had power.
8. It is fome matter of Thankfullnefs to me, that
whereas to our perpetuall (hame, we could not in fo
many years compofe the difagreements in Church
aftairs among us, we are not altogether without hope,
that agreement may be now more effectually procu-
red $ not only becanfe that carnall advantages, that
hindred it with fome, are taken from them, and
fuffering will dffpofe fome more to peace •, but be-
caufe we are perfwaded the difpofition, and we are
fare the tnierefi of his Majefty ftandeth, for our re-
conciliation and unity. And verily we are the moft
inexcufable people in the world, if our own long and
fad experiences do not refolve us to do the utmofl in
that work our felves, which if we are not horridly
proud and wilful!, is cafie to accomplifh.
p. And its matter ofThankfgiving, that Godhatb
been all along fo wonderfully feen in the work -r which
makes us hope, that the iflue will yet be for our good.
The firft Jparks that fet fire on the laft foundation,
are yet much unknown, but w'ere fo little as makes it
the
Hight Kejoycing. 4,7
the moreftrange.The wonderfull whirlwind that fud-
denly fini(hed the fubverfion, was marvellous5though
fad, beaufeofthewickedndsofmen. The intiodu-
cing of the remnant cf the Members •, the ftop that
was given them,when they had voted in a Committee,
a liberty in Religion, that excepted not Popery: the
cafting of them out, by thofe that fet them up • the
difcoveries cf the fallacioufnefs of fome of their chiefs,
that then were tempted into a compliance with the
Army, and were fabricating a new form of a Com-
monwealth: the breaking of them and of the Army,
in part by the returning Members : the unexpe&ed /lop
that was given firft to their proceedings by his excel-
lency in the North : the expeditioufnefs,the conftancy,
the unanimity and ftrange fuccefsfullnefsof that at-
tempt, that an Army that thought themfelves only
fit to be the Nations fecurity for liberty and Reli-
gion, and were thought neceflary to be entailed upon
us to that end-,that were fo hrightned in their own and
other mens efteem, by their many and wonderfull
fucceffes, flioald in a moment ( we fcarce know how)
fly all into pieces, as a Gmiado that's fired. That Ire-
land at the fame time ihould be fo ftrangely and eafi-
ly reduced, and that by fober faithiuil hands,, and by
fofew, and with fuchfpeed! That this famous City
fhoold be fo unanimoufly excited to concurre (o< emi-
nently, and contribute fo very much to the fuccefs :
that his Excellency fliould conquer without any
blows 5 and all be difpatched that fince is done, with
no confiderable refiftance 5 all this and much more3do
make us wonder at the hand of God. And feldom is
there fo wonderfull an appearance of the Lord5 but
it
a 8 %ight %ejoyclng
it holds forth matter that'samiable as well as admirable
to his Church.
Laftly, That all this is done with little or no effu-
fion at all of Wood, whenfo much blood was (hedin
the foregoing changes, advanceth the wonder to a
greater height. And I hope his Majefty and the
two Houles of Parliament will take notice, how God
hath gone before them in a tender and unbloody
change, and will not hearken to them that proteft
againft revenge, while they would ufe it under the
name of jujlice. When the wheel of providence
turneth fo fail, if all that have the advantage of
executing their wils under the name of juftice, fhould
take their advantage, you know what names and fuf-
ferings multitudes of the ufefulleft Members in fuch
Nations, in the feverall viciffitldes muft />f«r;-, to
the detriment of the Commonwealth and Gcvern-
ours.
3. You fee what caufe we have of thankfulnefs :
but I muft tell you that this ( as all infenour mercies )
are imperfect things, and being but meancs to great-
er matters, ( the heavenly intereft firft treated on )
they are no further fignificant or valuable, then they
have fome tendency to their end. And I muft fur-
ther tell you, that it's much committed into the hands
of man, (under God ) whether fuch beginnings (hall
have a happy or unhappy end. If Chrift become to
many a (tumbling ft one, and befet for the fall of ma-
ny inlfrael, (Luk.2.34.) and if the Gofpel it felf
prove the favour of death to fome, no wonder if it be
yet poflible and too eafie, for a finfull Land, to turn
thefeforementioned mercies and fuccefles, into rnoft
heavy
'Rfght Tejoycing.
heavy judgements, and to rob themfelves of all the
honour and the benefit. And therefore above ally for
the Lords fake, and for a poor tired yet hoping Na-
tions fake, and for the fake of the caufe of Chrift
through the world, I befeech you, all from the high-
eft to the loweft, that you will be awakened to an
holy vigilancy, and look about you in your feverall
places, left the enemy of Chrift and you, {hould play
his after-game more fuccefsfully then now you can
forefee ; and left the return of a finfull Nation to
their vomit, (hould make the end yet wo: fe than the
beg'nning. It is not enough to have begun : the fruit
ot all is yet behind. I mult here deal plainly with
you, however it be taken, left I be charged with
unfaithfulnefs, at the dreadfull Tribunal to which
both you and I are haftening. If thefe beginnings,
through your negle&s, or any others that have been
the instruments, (hould now be turned to the revive-
ing and (lengthening of prophanenefs, and maligni-
ty againft the holy wayes of God •, to the introducti-
on of meer formality in Religion •, to the cafting out,
or weakening the hands of the faithfull Minifters in
the Land •, to the deftlru&ion of order and Difcipline
in the Churches, to the iuppreflion of orderly and
edifying meetings for mutuall affiftance in the mat-
ters of falvation •, or to the cherifhing of ignorance or
Popery in the people •, it will blaft the glory of all
that you have done, and turn the mercy into gall.
Believe it, the intereft of Chrift and holinefs, will be
found at laft the ftr eft ground, for any Prince to build
his intereft upon: And the owning of corrupt and
H contrary
5© %ight Rejoycing*
contrary inter efts, that engage men in- quarrels with
theintereftofChrift, is it that hath undone fomany
Princes and States already, that it ftiould make the
greateft learn at hit, to account it their higheft ho-
nour to be the fervants of the King of Saints, and to
devote their power to the accompluhment of his will.
I need not tell you, that it's the fober, godly ,confciu-
nable fort of men, that know what they do^ and why,
that will be the honour of their Governouis,. and the
ufefulleft of their iubjefts, and not the barbarous ma-
lignant rabble, that unvle;fhnd not what belongs to
the pleafing of God, the happinefs of themfelves
the good ot the Commonwealth, or the honour of
their King. And do you not think thac-remifnefs ( to
fay noworfe) of Magiftrates that lhould reftrainthe
iniblencies ot fuch, is not a great dishonour to our Na-
tion, and a great temptation to many in the Countrey,
that ftand at a diftance from the fountain of affairs, to
continue their fears left we have changed for the
woi fe t Put your felves in their cafes, and tell me
whether you could with equall cheerfullnefs keep this
day, if you were ufed as manyable, faithfull Minifters
and people are in the Cities and Countreys of the
Land, who have their perfons afiaulted, their win-
dows battered, their miniftrations openly reviled, and
that go in danger of their lives, from the bruitifh rab-
ble that were formerly exasperated by the Magiftrares
puni thing them, or the Minifters repioof, or crofling
them in their fins. As Phyficions are judged of, not
fo much by the excellency oftheiv-remedies, as by their
fuccefs, and the people think of them as they fee the
patients live or die 3 fo will they do by your great per-
formances
%tght ^Rejqycing. 51
formances which you mention before the Lord this
day .Should they prove to the fupprefUon offerioutgod-
linefs^ and the fating up of the wicked of the Land, I
f need not tell you what a name it will leave unto the
afiors to all generations. But if you vigilantly
improve them ( as you have given us abundant reafon
to exptft,) and the ifiue ihall be the healing concord of
the Churches, the curbing of ' profanenejs, the promoting
of a plain andjerious Mimflry, and of the diligent fer-
njice of the Lord •, this is it that will make your Names
immortal! that have been the happy inibuments offo
blefled a work ! How joyfully then will the fubjedts
commemorate, the happy introduction of their So-
veraign < With what love and honour will they hear
his Name * How readily will they obey him < How
heartily will they pray for him < How precious will
your memory be < and this will be numbered among
the wonderfull deliverances o\ England. If Godli-
nefs be perfecuted or made a common fcorn in the
Land, the holy C?od will vindicate his honour, and
make their Names a fcorn and curfe that fhall procure
it. But if you exalt him, he will exalt you : Protedl
his Lambs and he will be your Prote&or. He is with
you while you are with him, 2 Chron.i$.2> Thofe that
honour him he will honour ^ and thofe that defpife him
fhaS he lightly efieemed^ 1 Sam.2.30.
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