The works of John Owen

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BX 9315 .08 1850 v. 16
Owen, John, 1616-1683.
The works of John Owen

THE

WORKS

op

JOHN OWEN, D.D.

BY THE REV. WILLIAM H. GOOLD,

EDINBURGH.

VOL. XVI.

NEW YORK:
ROBERT CARTER & BROTHERS,

285BROADWAY.

M.DCCC.LllI.

i:!)iNiiui:(j;i:

l-Kl) BV JOIINSTO.VK .t ilUNTKI!,
1114 HIGU STKKK1-.

CONTENTS OF YOL. XVI.

THE TEUE NATURE OF A GOSPEL CHQRCH.

Prefatory Notk by the Editor,

The Preface to the Reader, ....

Chap.

I. — The subject-matter of the church,
II.— Of the formal cause of a particular church, .
III.— Of the politj', rule, or discipliue, of the church in general,
IV. — 'J'he officers of the church,
V. — The especial duty of pastors of churches,
VI.— Of the office of teachers in the church, or an inquiry into the state,

and work, of those called teachers in the Scripture,
VII.— Of the rule of the church, or of ruling elders,
VIII.— The nature of church polity or rule, with the duty of elders,
IX.— Of deacons, .....--

X. — Of excommunication, ......

XL— Of the communion of churches, ....

condition,

Page
2
3

11

25
30

42
74

97
106
130
143
151
183

A LETTER CONCERNING EXCOIOIUNICATION.

Prefatory Note by the Editor, .....
A Letter concerning the matter of the present Excommunications,

210
211

OF THE ADMINISTRATION OF CHURCH CENSURES.

Prefatory Note by the Editor, ....

A Discourse concerning the Administration of Church Censures.

210
223

AN ANSWER UNTO TWO QUESTIONS.

Prefatory Note by the Editor,
Question First, .
Question Second,
Twelve Arguments, &c.

240
241
245
248

IV CONTENTS.

OF MARRYING AFTER DIVORCE.

Paob

Prefatory Note by the Editor, ....... 240

Of Marrying after Divorce in case of Adultery, .... 254

OF INFANT BAPTISM AND DIPPING.

Prefatory Note by the Editor, ....... 240

Of Infant Baptism, ......... 258

A Vindication of two passages in Irenseus against the exceptions of Mr Tombs, 263

Of Dipping 266

REFLECTIONS ON A SLANDEROUS LIBEL.

Prefatory Note by the Editor, ..... . 270

Reflections on a Slanderous Libel ...... . 271

[THREE TREATISES CONCERNING THE SCRIPTURES.]

Prefatory Note by the Editor, ....... 282

The Epistle Dedicatory, ........ 283

OF THE DIVINE ORIGINAL OF THE SCRIPTURES.

Prefatory Note by the Editor, ....... 296

Cn iP.

I,— The divine original of the Scripture the sole foundation of its authority—
The original of the Old Testament — The peculiar manner of the revela-
tion of the -word— The written word, as written, preserved by the provi-
dence of God— Cappellus' opinion about various lections considered— Tho
Scripture not Ihicn l^iXtKriai—The true meaning of that expression— En-
tirely from God, to the least tittle— Of the Scriptures of the New Testa-
ment, and their peculiar prerogative, ..... 297

II. — The main question proposed to consideration— How we may know assuredly
the Scripture to be the word of Ood — The Scripture to be received by
divine faith — The authority of God the foundation— 'I'he way whereby
that authority is evidenced or made known — The various ways of God's
revealing himself and his mind— 1. By his work-< ; 2. By the light of
nature ; 3. By his word— All of these evince themselves to be from him,
his word especially, ....... 308

III. — Arguments of two sorts— Inartificial arguments, by way of testimony to the
truth — To whom these arguments are valid — Of B-itmuo-rU—The rejection
of a plea of Sioryiun-Tia, wherein it consists — Of miracles, their efficacy to
beget faith compared with the word, . . . .313

IV. — Innate arguments in the Scripture of its divine original and authority — Its
self-evidencing efficacy- All light manifests itself— The Scripture light —
Spiritual light evidential— Consectaries from the premises laid down —
What the self-evidencing light of the Scripture peculiarly is— J^ower self-
evidencing— The Scripture the power of God, and powerful — How this
power exerts itself — The whole question resolved, . . . 318

V. — Of the testimony of the Spirit— Traditions— Miracles, . . . 325

VI.— Consequential considerations, for the confirmation of the divine authority of

the Scripture, ......•• 337

CONTENTS.

INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

Chap. Page

Prefatory Note by the Editob, ...... 345

I.— The occasion of this discourse — The danger of supposing corruptions in the
originals of the Scripture— The great usefulness of the Biblia Polyglotta —
The grounds of the ensuing animadversions — The assertions proposed to
be vindicated laid down — Their weight and importance— Sundrj' princi-
ples in the Prolegomena, prejudicial to the truth contended for, laid down
— Those principles formerly asserted by others — Reasons of the opposition
made to them, ........ 347

II.— Of the purity of the originals— The auT6y^»<p» of the Scripture lost — That of
Moses, how and how long preserved— Of the book founi by Hilkiah— Of
the aiToV?«?« of the New Testament — Of the first copies of the originals —
Tlie scribes of those copies not Bio!rnva-roi—Wha.t is ascribed to them — The
great and incomparable care of the scribes of it — The whole word of Grod,
in every tittle of it, pi-eserved entire in the copies of the original extant —
Heads of arguments to that purpose— What various lections are granted
in the original of the Old and New Testaments— Sundry considerations
concerning them, manifesting them to be of no import.ance — That the Jews
have not corrupted the text — The most probable instances considered, 353
III. — Of various lections in the Greek copies ot tbe New Testament, . . 3G2

IV. — General premises— Opinions prejudicial to the authority of the originals in
the Prolegomena enumerated — The just consequences of ttiese premises —
Others engaged in these opinions— Of Cappellus— Of Origen, Ximenes,
Arias Montanus' editions of the Bible, ..... 367

V. — The original of the points proposed to consideration in particular — The im-
portance of the points to the right understanding of the Scripture — The
testimony of Morinus, .Junius, Johannes I.saac, Cevallerius, and others—
The use made by the Papists of the opinion of the novelty of the points
— The importance of the points further manifested — The extreme danger
of making the Hebrew punctuation arbitrary — That danger evinced by
instance — No relief against that danger on the grounds of the opinion con-
sidered— The authors of the Hebrew punctuation according to the Pro-
legomena; who and what— Morinus' folly — Tne improbahility of this
pretence— The state of the Jews, the supposed inventors of the points,
after the destruction of the temple — Two attempts made by them to re-
store their religion : the first under Barchochab, with its issue ; the
second under R. Judah, with its issue — The rise and foundation of tlie Tal-
muds — The state of the Jews upon and after the writing of the Talmuds —
Their rancour against Christ —Who the Tiberian Masoretes were, that are
the supposed autliors of the Hebrew punctuation ; their description —
That figment rejected— The late testimony of Dr Ligiitfoot to this pur-
pose— Tlie rise of the opinion of the novelty of the points — Of Elias Le-
vita — The value of his testimony in this case— OF the validity of the tes-
timony of the Jewish Rabbins— Some considerations about the antiquity
of the points : the first, from the nature of the punctuation itself, in refer-
ence unto grammatical rules ; [the second,] from the Chaldee paraphrase,
and integrity of the Scripture as now pointed, .... 370

VI. — Argumi nts for the novelty of the Hebrew points proposed to consideration —
The argument from the Samaritan letters considered and answered— Of
the copy of the law preserved in the synagogues without points— The tes-
timony of Elias Levita and Aben Ezra considered— Of the silence of the
Mishna, 'J'almud, and Gemara, about the points— Of the Keri and Ketib—
Of the number of the points— Of the ancient translations, Greek, Chaldee,
Syriac— Of Jerome — Tlie new argument of Morinus in this cause — The
conclusion, about the necessity of the points, .... 388

VII. —Of the a"P3l ^"p, their nature and original— The difference is in the conso-
nants—Morinus' vain charge on Arias Montanus— The senses of both
consistent— Of the great congregation — The spring and rise of these va-
rious readings — The judgment of the Prolegomena about them — Their
order given twice over in the Appendix — The rise assigned to them con-
sidered— Of Cappellus, his opinion, and the danger of it. . . 401

VI

CONTENTS.

Chap.
VIII.-

-Of gathering various lections by the help of translations — The proper use

aiid benefit of translations — Their new pretended use — The state of the
originals on this new pretence — Of the remedj' tendered to the relief of
that state — No copies of old differing in the least from those we now en-
joy, inferred from the testimony of our Saviour — No testimony, new or
old, to that purpose — Requisites unto good translations — Of the transla-
tions in the Biblia Polyglotta — Of the Arabic— Of the Syriac— Of the
Samaritan Pentateuch— Of the Chaldee Paraphrase — Of the Vulgar Latin
— Of the Septuagint— Of the translations of the New Testament— Of the
Persian — Of the Ethiopian — The value of these translations as to the work
in hand — Of the supposition of gross corruption in the originals — Of va-
rious lections out of Grotius — Of the Appendix in general,

PRO SACRIS SCPJPTURTS EXERCITATIONES ADYERSUS FANATICOS.

Prefatory Note by the Editor, .....

Ad lectorem admonitio, ......

Questio I. — An sacra Scriptura sit ac vere dicatur verbum Dei ?

Exercit. II. — De Scripturarum interpretatione,

Exercit. III. — De perfectione Scripturae, ....

Exercit. IV.— De lumine interno, .....

POEMA.

Prefatory Note by the Editor,

Dedication,

Ad Protectorem,

ORATIONES VL

Prefatory Note by the Editor

Oratio I.

Oratio II.

Oratio III.

Oratio IV.

Oratio V.

Oratio VI.

INDICES.

I. — Index to the Life of Owen, ....... 517

II.— Index to the Notes by the Editor, ...... 520

III. — Index to the Works of Owen, according to the arrangement of the volumes

iu the present edition, ....... 629

IV.— Index to the ^V'orks of Owen in their alphabetical order — Lii:.t of Owen's

Prefaces to Works of other Authors, ..... 531

V. — Index to Principal Subjects and Occasional Topics, . . ■ 533

VI. — Index to the Principal Words and Phrases in other Languages Cited or Ex-
plained : — 1. Hebi'cw, Chaldee, or Rabbinical; 2. Greek ; 3. Latin, . 578
VII. — Index to Passages of Scripture Explained, ..... 584

VIII. — Index of References to Authors, Opinions, Councils, and Sayings, • 590

THE TRUE NATURE

A GOSPEL CHUECH AND ITS GOYERNMENT.

[THE SECOND PART.]

WHEREIN THESE FOLLOWING PAKTICULARS ARE DISTINCTLY HANDLED : —

I. THE SUBJECT-MATTER OF THE CHUECH.
II. THE FOEMAL CAUSE OF A PARTICULAR

CHURCH.
III. OF THE POLITY, RULE, OR DISCIPLINE OF
THE CHURCH IN GENERAL.

IV. THE OFFICERS OF THE CHURCH.

V. THE DUTY OF PASTORS OF CHURCHES.
VI. THE OFFICE OF TEACHERS IN THE CHURCH.

VII. OF THE RULE OF THE CHUECH, OR OF

RULING ELDERS.
VIII. THE NATURE OF CHURCH POLITY OR
RULE, WITH THE DUTY OF EL-
DERS.
IX. OF DEACONS.

X. OF EXCOMMUNICATION.
XI. OF THE COMMUNION OF CHURCHES.

M.DC.LXXXIX.

VOL. XVI.

PREFATORY NOTE.

Ox the ground of some statements in the following treatise, which was published in 1689,
it has been gravely argued that the author returned to tlie Presbyteriauism of his early
days before he died. In the " Inquiry concerning Evangelical Churches," (sec vol. xv.),
•which forms the tirst part of this work, Owen states that he would " neither examine nor
oppose tlie opinion" in favour of "a national church-state, arising from an association of
the oiEcers of particular churches, in several degrees, which tliey call classical and provin-
cial."— P. 202. He declares, in his answer to Stillingfleet, that had the Presbyterian go-
vernment been established at the Restoration " without a rigorous imposition of every
thing supposed by any to belong thereto," Presbyterians and Independents "would liave
been both to blame" if they had continued in a state of separation from each other.
"If it shall be asked, then," he proceeds, "why they did not formerly agree in the
Assembly ? I answer, — (1.) I was none of them, and cannot tell; (2 ) They did agree in
my judgment well enougli, if they could have tliought so; and further I am not con-
cerned in the difference."— P. 433. Tlie author of the anonymous memoir prefixed to
Marshall's edition of his Sermons remarks, " He was of so healing a temper, that I heard
him say before a person of quality and others, that he could readily join with Presbytery
as it was exercised in Scotland." In his MSS. Analecta, under date 1716, the historian
Wodrow records the following statement : — " Mr Cleorge Redpath told me two or three
yeirs ago, when in Edinburgh, that he visited Dr Owen on his deathbed, and Presbytery
and Episcopacy came to be discoursed of; and the Doctor said how he had seen his mis-
take as to tlie Independent way, and declaied to him a day or two before his death, that,
after his utmost search into the Scriptures and antiquity, he was now satisfied that
Presbytery was the way Christ had appointed in his new testament church." If we
add, that on the subject of the ruling elder (see chapter vii. of the following treatise) the
views of Owen are in perfect harmony with Presbyterianism, and that, under certain
qualifications, he contends for the lawfulness and authority of synods, we exhaust the
evidence that in his last days he Avas more of a Presbyterian than an Independent.

Mr Orme admits that '' he seems to contend for a distinct office of ruling elder, or for
elders who are called to rule and not to teach;" but he argues that it was a view which
could not be reconciled with his other sentiments, and that it differs from the Presby-
terian scheme, according to wliich pastor and elder "are offices so distinct that the
ministers alone are considered as mere pastors, and the elders as mere laymen." But
Presbyterians really do not hold that elders are laymen, or that there is any difference
in respect of rifficc between the minister and ruling elder, although their functions vary,
rule being common to both, while teachinp is the duty of the pastor ; and on this point
Owen was no more chargeable with inconsistency as an Independent than other eminent
men of the same denomination, — Thomas Hooker, Cotton Mather, and Timothy Dwight,
— who contend for the office of the ruling elder. Some Presbyterians would homologate
implicitly the exposition which our author gives of the nature and objects of synodical
action ; but here his agreement with Presbyterian principles is, on the whole, not so
clear and decided as in the case of the ruling elder. He objects to synods determining
articles of faith, and issuing orders and decrees on their own authority; but asserts their
" authority " to " declare the mind of God from the Scripture in doctrine, or give counsel
as unto practice. " There is nothing in this view from which Presbyterians would dissent.

That he should differ from both parties on some points is not sui'pri.-ring when we mark
how carefully he has thought out his own views trom Scripture, giving a freshness and
originality of colouring to his treatises on church-government which render them to the
present day peculiarly interesting and worthy of consultation. It is only, however, by
a process of torture to which no man's language should bo subjected that Owen can be
claimed as a Presbyterian. We may gladly accept his decision on some points,— not as
confirming Presbyterianism so much as affording room for the hope that, on matters of
polity, evangelical churches may yet be united in common action and under the same
forms. But the opinions of Owen can only be understood by reading the former part
of this treatise in connection with this which follows, and " which," says Chauncey, " he
esteemed as his legacy to the church of Christ." In the latter part there is no recanta-
tion of the principle so copiously urged in the former, that "the visible church- state
which Christ hath instituted under the new testament consists in an especial society or
congregation of profes.sed believers; " and that for two hundred years after Christ there
is no nienticn " of any other organical, visibly professing church, but only that which is
parochial or congregational." That Owen might deem it possible to accomplish and
secure all the ends of congregational duty under the system of Presbytery may be true;
but that, in regard to the si)irit and substance of the ecclesiastical system for which he
pleaded, he was a Congregationalist, it would be hardihood to question. To the story of
Redpath must be opposecl the assertion of Chauncey, by whom this treatise was edited,
that it was corrected liy Owen immediately before his death. Had he undergone a
change of view so complete as is represented, he was not the man to quit the world in a
spirit of dishonourable reticence, but would have frankly avowed to what extent his pre-
vious convictions had been modified or abandoned.

Edmund Elys, son of a clergyman in Devonshire, author of some Latin productions in
prose and poetry, replied to this work in 1(590, by the publication of "Animadversions
upon some passages in a book entitled ' The True Nature of a Gospel Church, etc' "—Ed.

THE PEEFACE TO THE KEADER.

The church of Christ, according as it is represented unto us, or described by
the Holy Spirit of God, in the Old and New Testament, hath but a twofold con-
sideration,— as catholic and mystical, or as visible and organized in particular con-
gregations. The catholic church is the whole mystical body of Christ, consisting
of all the elect which are purchased and redeemed by his blood, whether already
called or uncalled, militant or triumphant; and this is the church that God gave
him to be head unto, which is his body and his fulness, and, by union with him,
Christ mystical, Eph. i. 22, 23; and this is that -TrarAyvfn (the only word most
fiilly expressing the catholic church used in Scripture), "the church of the first-
born, whose names are written in heaven," Heb. xii. 23, that is, in the Lamb's
book of life; and they shall all appear one day gathered together to their Head,
in the perfection and fulness of the New Jerusalem state, where they will make a
glorious church, not having spot, or wrinkle, pr any such thing, but holy and with-
out blemish. The day of grace which the saints have passed in the respective ages
of the church was but the day of its espousals, wherein the bride hath made her-
self ready ; but then will be her full mari'ied state unto Christ, then will be the
perfection not only of every particular member of Christ, but of the whole body of
Christ, called " a perfect man," and " the measure of the stature of the fulness of
Christ," to which we are called, edifying and building up by the ministry and ordi-
nances of Christ, whilst we are " in via," in our passage unto this country, a city
with a more durable fixed foundation, which we seek.

In order, therefore, unto the completing this great and mystical body, Christ
hath his particular visible churches and assemblies in this world ; wherein he hath
ordained ordinances and appointed officers for the forementioned glorious ends
and purposes.

There is no other sort of visible church of Christ organized, the subject of the
aforesaid institutions spoken of, but a particular church or congregation (either in
the Old or New Testament), where all the members thereof do ordinarily meet
together in one place to hold communion one with another in some one or more
great ordinances of Christ. The first churches were economic, when the worship
of God was solemnly performed in the large families of the antediluvian and post-
diluvian patriarchs, where, no doubt, all frequently assembled to the sacrifices as
then off'ered, and other parts of worship then in use.

After the descent of a numerous progeny from Abraham's loins, God takes them
to himself in one visible body, a national but congregational church, into which he
forms them four hundred and thirty years after the promise, in the wilderness; and
although all Abraham's natural posterity, according to the external part of the
promise made to him, were taken into visible church fellowship, so that it became
a national church, yet it was such a national church always, in the wilderness
and in the Holy Land, as was congregational, for it was but one congregation during
the tabernacle or temple state, first or second. They were always bound to as-
semble at the tabernacle or temple thrice at least every year; hence the tabernacle
was still calleil " The tabernacle of the congregation." They were to have but one

4 THE PREFACE.

altar for burnt-offerings and sacrifices; what others were at any time elsewhere,
called '• high places," were condemned by God as sin.

Lastly, When Christ had divorced this people, abolished their Mosaical consti-
tution by breaking their staff of beauty and their staff of bands, he erects his
gospel church, calls in disciples by his ministry, forms them into a body, fur-
nisheth them with officers and ordinances, and after he had suffered, rose again,
and continued here forty days, — in which time he frequently appeared to them and
acquainted them with his will, — ascends unto his Father, sends his Spirit in a plen-
tiful mannei' at Pentecost, whereby most of them were furnished with all neces-
sary miraculous gifts, to tlie promoting the glory and interest of Christ among
Jews and Gentiles.

Hence the whole evangelical ministry was first placed in the church of Jerusalem
(so far as extraordinary, or such a part of it as was [not] to descend to churches of
after ages) ; neither were they placed as abiding or standing officers in any other
church, as we find. In this church they acted as the elders thereof; and from this
church they were, it is very likely, solemnly sent, by fasting and prayer, to the
exercise of their apostolic function in preaching, healing, and working miracles,
gathering churches, and settling officers in them, even so as Paul and Barnabas
were sent forth by the church of Antioch.

Their distinguishing apostolic office and charge (from which the evangelist dif-
fered but little) was to take care of all the churches, — not to sit down as stand-
ing pastors to all or any particular congregation, but at the fii'st planting to
gather, to direct, and confirm them, in practice of their doctrine, fellowship, break-
ing of bread, and in prayer. Wherefore this apostolic care committed to them
proves nothing either of the catholic authority claimed by an oecumenic pastor, or
that charge of many congregations claimed by diocesan bishops.

Whence it is most evident that all church-officers, so far as they had any pas-
toral or episcopal office, were given to a particular congregation as the -rpurov
hxTixov. We read of no pastors of many congregations, nor of any church made
up of many congregations, to which officers were annexed, nor of any representa-
tive church, as some would have.

That apostolic power did descend to successors we utterly deny, it being not
derivable; for none after them could say they had been eye-witnesses of our Lord
before or after his resurrection, none since so qualified by an extraordinary mea-
sure of the Spirit for preaching and working miracles, and none but the pope
challenges such an extensive care for and power over all churches. That \\'hich
descends from them to the ordinary ministry is a commission to preach and bap-
tize: and why not to head, it being always, in the coinmission that Christ gave, a
pastoral relation or presbytership which was included in their apostleship, and
exercised toward the church of Jerusalem ? Such presbytership John and Peter
both had. Hence there remains no other successors "jure" to the apostles but
ordinary pastors and teachers.

These are relative officers, and are always in and to some particular congrega-
tions ; we know of no catholic visible church that any pastors are ordained to.
1. The Scripture speaks of no church as catholic visible. 2. The thing itself is
but a chimera of some men's brains, it is not " in rerum natura;" for if a catholic
visible church be all the churches that I see at a time, I am not capable of seeing
many more than what can assemble in one place. And if it be meant of all the
churches actually in being, how are they visible to me? where can they be seen
in one place ? I may as well call all the cities and corporations in the world the
catholic visible city or corporation, which all rational men would call nonsense.
Besides, if all organized churches could be got together, it is not catholic in re-
spect of saints militant, much less of triumphant ; for many are no church mem-
bers that are Christ's members, and many visii^le membei's are no true members

THE PREFACE. 6

of Christ Jesus. Where is any such church capable of communion in all ordi-
nances in one place? and the Scripture speaks of no other organized visible
church.

Again: to a catholic visible church constituted should be a catholic visible pastor or
pastors; for as the church is, such is the pastor and officers. To the mystical church
Christ is the mystical head and pastor; he is called "The chief Pastor," 1 Pet. v. 4;
and " The Shepherd of our souls," chap. ii. 25. Hence the uncalled are his sheep, as
John X. 16. But to all visible churches Christ hath appointed a visible pastor or
pastors; and where is the pastor of the catholic visible church? he is not to be found,
unless it suffice us to take him from Rome. To say that all individual pastors
are pastors to the catholic church is either to say that they are invested with as
much pastoral power and charge in one church as in another, and then they are
indefinite pastors, and therefore all pastors have mutual power in each other's
churches ; and so John may come into Thomas' church and exercise all parts of
jurisdiction there, and Thomas into John's; or a minister to the catholic church
hath an universal catholic power over the catholic church, — if so, the power and
charge which every ordinary pastor hath is apostolic; or, lastly, he is invested
with an arbitrary power, at least as to the taking up a particular charge where
he pleaseth, with a " non obstante " to the suffrages of the people, for if he hath
an office whereby he is equally related to all churches, it is at his liberty, by virtue
of this office, to take [himself] where he pleaseth.

But every church-officer under Christ is a visible relate, and the correlate must
be such, whence the church must be visible to which he is an officer. It is absurd
to say a man is a visible husband to an invisible wife ; the relate and correlate
must be " ejusdem natural." It is true, Christ is related to the church as mysti-
cal head, but it is in respect of the church in its mystical nature, for Christ hath
substituted no mystical officers in his church.

There is a great deal of difference between the mystical and external visible
church, though the latter is founded upon it and for the sake of it. It is founded
upon it as taking its true spiritual original from it, deriving vital spirits from it
by a mystical union to and communion with Christ and his members; — and it is
for the sake of it; all external visible assemblies, ministers, ordinances, are for the
sake of the mystical body of Christ, for calling in the elect, and the edifying of
them to that full measure of stature they are designed unto.

But the different consideration lies in these things, —

That the mystical church doth never fail, neither is diminished by any shocks
of temptation or suffering that, in their visible profession, any of them undergo;
whereas visible churches are often broken, scattered, yea, unchurched, and many
members fail of the grace of God by final apostasy. Likewise Christ's mystical
church is many times preserved in that state only, or mostly, when Christ hath
not a visible organized church, according to institution, to be found on the face of
the earth. So it was with his church often under the old testament dispensation :
as in Egypt ; in the days of the judges, when the ark was carried away by the
Philistines ; in the days of Manasseh and other wicked kings ; and especially in
Babylon. In such times the faithful ones were preserved without the true sacri-
fices, the teaching priest, and the law. So hath it been in the days of the new
testament, in divers places, under the draconic heathen persecutions, and after-
ward in the wilderness state of the church, under the antichristian usurpations
and false worship. Which mystical state is the place prepared of God to hide the
seed of the woman in from the dragon's rage for the space of one thousand two
hundred and sixty days.

Again: unto this mystical church is only essentially necessary a mystical union
unto the Lord Jesus Christ, by the gift of the Father, acceptation and covenant-
undertaking of the Son : the powerful and efficacious work of the Spirit of the

6 THE PREFACE.

Father and the Son working true saving faith in the Lord Jesus Christ, and
sincere love to liim and all his true members ; whereby, as they have a firm
and unshaken union, so they have a spiritual communion, though without those
desirable enjoyments of external church privileges and means of grace which they
are providentially often hindered from, visible churches being but Christ's tents
and tabernacles, which he sometimes setteth up and sometimes takes down and
removes at his pleasure, as he sees best for his glory in the world.

But of these he hath a special regard, as to their foundation, matter, constitu-
tion, and order. He gives forth an exact pattern from mount Zion, as of that
typical tabernacle from mount Sinai of old.

1. The foundation part of a visible church is the credible profession of faith and
holiness, wherein the Lord Jesus Christ is the corner-stone, Eph. ii. 20; Matt.
xvi. 18. This profession is the foundation, but not the church itself. It is not
articles of faith, or profession of them in particular individual persons, that make
an organized visible church. We are the " household of faith, built upon the founda-
tion," etc. 2. It is men and women, not doctrine, that are the matter of a church,
and these professing the faith and practising holiness. The members of churches
are always called in the New Testament, " saints, faithful, believers." They were
such that were added to the churches. Neither is every behever so, as such, but
as a professing believer; for a man must appear to be fit matter of a visible church
before he can challenge church privileges or they can be allowed him. 3. It is
not many professing believers that make a particular church ; for though they are
fit matter for a church, yet they have not the form of a church without a mutual
agreement and combination (explicit, or at least implicit), whereby they become,
by virtue of Christ's charter, a spiritual corporation, and are called a " city, house-
hold, house," being united together by joints and bands, not only by internal bonds
of the Spirit, but external. The bonds of union must be visible, as the house is
by profession.

This is a society that Christ hath given power to, to choose a pastor and other
officers of Christ's institution, and enjoy all ordinances, the word, sacraments, and
prayer, as Christ hath appointed.

Hence a visible church must needs be a separate congregation; separation is a
proper and inseparable adjunct thereof. The apostle speaks of church-member-
ship, 2 Cor. vi. 14, " Be not unequally yoked together," IrtpoZvyoZvTis, yoked
with those of another kind (the ploughing with an ox and ass together being for-
bidden under the law), " with unbelievers," a^iffrois, — that is, visible unbelievers
of any sort or kind: " for what participation, /«sTo;t;^, hath righteousness with un-
righteousness? what xoivuina, communion or fellowship, hath light with dark-
ness? " Verse 15, "T/j Ss (ruf^(paii^(ri;, What harmony hath Christ with Belial? " men
of corrupt lives and conversation; " or what part f^ifU cfurru fura. kvlaTov, hath a
believer," that is, a visible believer, "with an unbeliever?" It ought not to be ren-
dered " infidel," but it was done by our translators to put a blind upon this place
as to its true intention, and to countenance parish communion; for why did they
not here, verse 14, and everywhere else, render o.'ziffTos, " an infidel? " Verse 16,
" T/; Ti trvyKarahffis vau 0£»u fiira ii^MXutt, What consistency hath the temple of
God," that is, the gospel church, " with idols ? " etc. I take this place to be a
full proof of what is before spoken, — that a gospel church is a company of faithful
professing people, walking together by mutual consent or confederation to the
Lord Jesus Christ and one to another, in subjection to and practice of all his
gospel precepts and commands, whereby they are separate from all persons and
things manifestly contrary or disagreeing thereunto.

Hence, as it is separate from all such impurities as are without, so Christ hath
furnished it with sufficient power and means to keep itself pure, and therefore
hath provided ordinances and ministers for that end and purpose ; for the great

THE PREFACE. 7

end of church-edification cannot be obtained without purity be also maintained in
doctrine and fellowship.

Purity cannot be maintained without order. A disorderly society will corrupt
within itself; for by disorder it is divided. By divisions the joints and bands are
broken, not only of love and affection, but of visible conjunction ; so that, roots of
bitterness and sensual separation arising, many are defiled.

It is true, there may be a kind of peace and agreement in a society that i.s a
stranger to gospel order ; when men agree together to walk according to a false
rule, or in a supine and neghgent observation of the true rule. There may be a
common connivance at each one to walk as he listeth; but this is not order, but dis-
order by consent. Besides, a church may, for the most part, walk in order when
there are breaches and divisions. Some do agree to walk according to the rule,
when others will deviate from it. It is orderly to endeavour to reduce those that
walk not ordei'ly, though such just undertakings seem sometimes grounds of dis-
turbance and causes of convulsion in the whole body, threatening even its break-
ing in pieces; but yet this must be done to preserve the whole.

The word translated " order," Col. ii. 5, Tali;, is a military word; it is the
order of soldiers in a band, keeping rank and file, where every one keeps his place,
follows his leader, observes the word of command, and his right-hand man. Hence
the apostle joys to see their close order and steadfastness in the faith, their firm-
ness, valour, and resolution, in fighting the good fight of faith ; and the order in so
doing, not only in watching as single professors, but in marching orderly together,
as an army with banners. There is nothing more comely than a church walking
in order; when every one keeps his place, knows and practiseth his duty according
to the rule, each submitting to the other in the performance of duty; when the
elders know their places, and the people theirs. Christ hath been more faithful
than Moses, and therefore hath not left his churches without sufficient rules to
walk by.

That order may be in a church of Christ, the rules of the gospel must be known,
and that by officers and people. They that are altogether ignorant of the rule, or
negligent in attending it, or doubtful, and therefore always contending about it,
will never walk according to it. Hence it is the great duty of ministers to study
order well, and acquaint the people with it. It is greatly to be bewailed that so
few divines bend their studies that way. They content themselves only with
studying and preaching the truths that concern faith in the Lord Jesus, and the
mere moral part of holiness; but as to gospel churches or instituted worship, they
generally in their doctrine and practice let it alone, and administer sacraments as
indefinitely as they preach, and care not to stand related to one people more than
another, any further than maintained by them. Likewise many good people are
as great strangers to gospel churches and order, and, as their ministers, have a
great averseness to both, and look upon it as schism and faction. And this is the
great reason of the readiness of both to comply with rules of men for making
churches (canons established by human laws), being carried away (if they would
speak the truth) by corrupt, Erastian principles, that Christ hath left the church
to be altogether guided and governed by laws of magistratic sanction. Reforma-
tion from the gross, idolatrous part of antichristianism was engaged in witli some
heroic courage and resolution; but the coldness and indifference of Pi'otestants to
any farther progress almost ever since is not a little to be lamented. Many think
it enough that the foundation of the house is laid in purity of doctrine (and it is
well if that were not rather written in the books than preached in pulpits at this
day), but how little do they care to set their hands to building the house! Sure
a great matter it is, from that spiritual slothfulness that many are fallen under, as
likewise from being ready to sink under the great discouragements laid before them
by the adversaries of Judah, when they find the children of the spiritual captivity

8 THE PEEFACE.

are about to build a gospel church unto the Lord. And how long hath this great
work ceased? And will the Lord's ministers and people yet say, " The time is not
come, the lime that the Lord's house should be built?" Is it time to build our
own houses, and not the house of the Lord ? Surely it is time to build ; for we
understand by books the number of years whereof the word of the Lord came to
Daniel the prophet, and to John the beloved disciple and new testament prophet,
that he would accomplish twelve hundred and sixty years in the desolation of our
Jerusalem and the court which is without the temple, namely, the generality of
visible professors, and the external part of worship, which hath been so long trod
down by Gentilism. Wherefore, " Consider your ways. Go up to the mountain,
and bring wood, and build the house; and I will take pleasure in it, and I will be
glorified, saith the Lord," Hag. i. 8. Men, it may be, have thought they have got,
or at least saved, by not troubling themselves with the care, charge, and trouble of
gathering churches and walking in gospel order; but God saith, " Ye looked for
much, and, lo, it came to little; and when ye brought it home, I did blow upon it.
Why ? saith the Lord of hosts. Because of mine house that is waste, and ye run
every man unto his own house," verse 9. I doubt not but the time is nigh at hand
that the gosjDel temple must be built with greater splendour and glory than ever
Solomon's or Zerubbabel's was ; and though it seems to be a great mountain of
difficulties, yet it shall become a plain before Him that is exalted far above all
principalities and powers; and as he hath laid the foundation thereof in the op-
pressed state of his people, so his hands shall finish it, and bring forth the head-
stone thereof with shouting in the New Jerusalem state, crying now, " Grace,
grace," but then, " Glory, glory to it."

This hastening glory we should endeavour to meet and fetch in by earnest
prayers and faithful endeavours to promote the great work of our day. The pat-
tern is of late years given forth with much clearness by models such as God hath set
up in this latter age in the wilderness, and sheltered by " cloud and smoke by day,
and the shining of a flaming fire by night ; for upon all the glory hath been a de-
fence," yea, and it hath been " a tabernacle for a shadow in the daytime from the
heat, and for a place of refuge, and for a covert fi-om the storm and from the rain."
Neither have we been left to act by the examples or traditions of men. We have
had a full manifestation of the revealed mind and will of Christ, with the greatest
evidence and conviction, God having in these latter times raised up many most emi-
nent instruments for direction and encouragement unto his people, which he fur-
nished accordingly with great quahfications to this end and purpose, that the true
original, nature, institution, and order, of evangelical churches might be known,
distinguished, prized, and adhered to, by all that know the name of Christ, and
would be followers of him as his disciples, in obedience to all his revealed mind
and will; amongst which faithful and renowned servants of Christ the late author
of this most useful and practical treatise hath approved himself to be one of the
chief. I need say nothing of his steadfast piety, universal learning, indefatigable
labours, in incessant vindication of the doctrines of the gospel (of greatest weight)
against all oppositions made thereto by men of coiTupt minds. His surviving
works will always be bespeaking his honourable remembrance amongst all im-
partial lovers of the truth. They that were acquainted with him, knew how
much the state and standing of the churches of Christ under the late sufferings
and strugglings for reformation were laid to heart by him, and therefore how he
put forth his utmost strength to assist, aid, comfort, and support the sinking
spirits of the poor saints and people of God, even wearied out with long and re-
peated persecutions. It is to be observed that this ensuing treatise was occasioned
by one of the last and most vigorous assaults made upon separate and congrega-
tional churches by a pen dipped in tbe gall of that persecuting spirit under which
God's people groaned throughout this land. He then wrote an elaborate account

THE PREFACE. 9

of evangelical churches, their original, institution, etc., with a vindication of them
from the charges laid in against them by the author of " The Unreasonableness
of Separation." This he lived to print, and promised to handle the subject more
particularly ; which is here performed. He lived to finish it under his great
bodily infirmities, whereby he saw himself hastening to the end of his race; yet so
great was his love to Christ, that whilst he had life and breath he drew not back
his hand from his service. This work he finished, with others, through the
gracious support and assistance of divine power, and corrected the copy before
his departure. So that, reader, thou mayst be assured that what thou hast here
was his (errata of the press only e.xcepted), and likewise that it ought to be
esteemed as his legacy to the church of Christ, being a great part of his dying
labours ; and therefore it is most uncharitable to suppose that the things here
wrote were penned with any other design than to advance the glory and interest
of Clu"ist in the world, and that they were not matters of great weight on his own
spirit. And upon the perusal that I have had of these papers, I cannot but re-
commend them to all diligent inquirers after the true nature, way, order, and
practice, of evangelical churches, as a true and faithful account, according to what
understanding the professors thereof, for the most part, have had and practised.
Whoever is otherwise minded, he hath the liberty of his own light and conscience.
Lastly, whereas many sei'ious professors of the faith of the Lord Jesus, it may
be well grounded in the main saving truths of the gospel, are yet much to
seek of these necessary truths for want of good information therein, and there-
fore walk not up to all the revealed mind of Christ, as they sincerely desire, let
such, with unprejudiced minds, read and consider what is here offered to them, and
receive nothing upon human authority, follow no man in judgment or practice
any.farther than he is a follower of Christ. And this is all the request of him
t'- is a lover of all them that love the Lord Jesus Christ. J. C.i

' The initials probably of Isaac Chauucey. See vol. v. p. 404, aud vol. vii. p. 503.

THE TKUE NATURE OF A GOSPEL CHURCH
AND ITS GOYEENMENT.

CHAPTER I.

The subject-matter of the church.

The church may be considered either as unto its essence, constitu-
tion, and being, or as unto its power' and order, when it is organized.
As unto its essence and being, its constituent parts are its matter
smdform. These we must inquire into.

By the matter of the church, we understand the persons whereof
the church doth consist, with their quahfications ; and by its form,
the reason, cause, and way of that kind of relation among them
which gives them the being of a church, and therewithal an interest
in all that belongs unto a church, either privilege or power, as such.

Our first inquiry being concerning what sort of persons our Lord
Jesus Christ requireth and admitteth to be the visible subjects of
his kingdom, we are to be regulated in our determination by respect
unto his honour, glory, and the holiness of his rule. To reckon such
persons to be subjects of Christ, members of his body, such as he re-
quires and owns (for others are not so), who would not be tolerated,
at least not approved, in a well-governed kingdom or commonwealth
of the world, is highly dishonourable unto him, Ps. xv. 1-5, xxiv.
S, 4, xciij. 5; 2 Cor. viii. 23; Eph. v. 27. But it is so come to pass,
that let men be never so notoriously and flagitiously wicked, until
they become pests of the earth, yet are they esteemed to belong to
the church of Christ ; and not only so, but it is thought little less
than schism to forbid them the communion of the church in all its
sacred privileges. Howbeit, the Scripture doth in general represent
the kingdom or church of Christ to consist of persons called saints,
separated from the world, with many other things of an alike nature,
as we shall see immediately. And if the honour of Christ were of
such weight with us as it ought to be, — if we understood aright the
nature and ends of his kingdom, and that the peculiar glory of it
above all the kingdoms in the world consists in the holiness of its
subjects, such a holiness as the world in its wisdom knoweth not,

12 TEUE NATURE OF A GOSPEL CHURCH.

— we Avould duly consider whom we avow to belong thereunto.
Those who know aught of these things will not profess that persons
openly profane, vicious, sensual, wicked, and ignorant, are approved
and owned of Christ as the subjects of his kingdom, or that it is his
will that we should receive them into the communion of the church,
2 Tim. iii. 1-5. But an old opinion of the unlawfulness of separa-
tion from a church on the account of the mixture of wicked men in
it is made a scare-crow to frighten men from attempting the refor-
mation of the greatest evils, and a covert for the composing churches
of such members only.

Some things, therefore, are to be premised unto what shall be
offered unto the right stating of this inquiry ; as, —

1. That if there be no more required of any, as unto personal
qualifications, in a visible, uncontrollable profession, to constitute
them subjects of Christ's kingdom and members of his church, Ezek.
xxii. 26, but what is required by the most righteous and severe laws
of men to constitute a good subject or citizen, the distinction between
his visible kingdom and the kingdoms of the world, as unto the prin-
cipal causes of it, is utterly lost. Now, all negative qualifications,
as, that men are not oppressors, drunkards, revilers, swearers, adul-
terers, etc., are required hereunto ; but yet it is so fallen out that •
generally more is required to constitute such a citizen as shall repre-
sent the righteous laws he liveth under than to constitute a member
of the church of Christ.

2. That whereas regeneration is expressly required in the gospel
to give a right and privilege unto an entrance into the church or
kingdom of Christ, John iii. 3, Tit. iii. 3-5, whereby that kingdom
of his is distinguished from all other kingdoms in and of the world,
unto an interest wherein never any such thing was required, it must
of necessity be something better, more excellent and sublime, than
any thing the laws and polities of men pretend unto or prescribe.
Wherefore it cannot consist in any outward rite, easy to be ob-
served by the worst and vilest of men. Besides, the Scripture gives
us a description of it in opposition unto its consisting in any such
rite, 1 Pet. iii. 21; and many things required unto good citizens
are far better than the mere observation of such a rite.

3. Of this regeneration baptism is the symbol, the sign, the ex-
pression, and representation, John iii. 5; Acts ii. 38; 1 Pet. iii. 21.
Wherefore, unto those who are in a due manner partakers of it, it
giveth all the external rights and privileges which belong unto them
that are regenerate, until they come unto such seasons wherein the
personal performance of those duties whereon the continuation of
the estate of visible regeneration doth depend is required of them.
Herein if they fail, they lose all privilege and benefit by their
baptism.

TBE SUBJECT-MATTER OF THE CHURCH. 13

So speaks the apostle in the case of circumcision under the law :
Rom. ii. 25, " For circumcision verily proiiteth, if thou keep the law;
but if thou be a breaker of the law, thy circumcision is made uncir-
cumcision." It is so in the case of baptism. Verily it proiiteth, if
a man stand unto the terms of the covenant which is tendered
therein between God and his soul, for it will give him a right unto
all the outward privileges of a regenerate state ; but if he do not, as
in the sight of God, his baptism is no baptism, as unto the real com-
munication of grace and acceptance with him, Phil. iii. 18, 19; Tit.
i. 15, 16. So, in the sight of the church, it is no baptism, as unto
a participation of the external rights and privileges of a regenerate
state.

4. God alone is judge concerning this regeneration, as unto its
internal, real principle and state in the souls of men, Acts xv. 8,
Rev. ii. 23, whereon the participation of all the spiritual advantages
of the covenant of grace doth depend. The church is judge of
its evidences and fruits in their external demonstration, as unto
a participation of the outward privileges of a regenerate state,
and no farther, Acts viii. 13. And we shall hereon briefly declare
what belongs unto the forming of a right judgment herein, and who
are to be esteemed fit members of any gospel church-state, or have
a right so to be: —

1. Such as from whom we are obliged to withdraw or withhold
communion can be no part of the matter constituent of a church, or
are not meet members for the first constitution of it, 1 Cor. vi. 9-11 ;
Phil. iii. 18, 19 ; 2 Thess. iii. 6 ; 2 Tim. iii. 5; Rom. ix. 6, 7; Tit. i. 16.
But such are all habitual sinners, those who, having prevalent habits
and inclinations unto sins of any kind unmortified, do walk accord-
ing unto them. Such are profane swearers, drunkards, fornicators,
covetous, oppressors, and the like, " who shall not inherit the king-
dom of God," 1 Cor. vi. 9-11; Phil. iii. 18, 19; 2 Thess. iii. 6;
2 Tim. iii. 5. As a man living and dying in any known sin, that is,
habitually, Avithout repentance, cannot be saved, so a man known to
live in sin cannot regularly be received into any church. To com-
pose churches of habitual sinners, and that either as unto sins of
commission or sins of omission, is not to erect temples to Christ,
but chapels unto the devil.

2. Such as, being in the fellowship of the church, are to be admo-
nished of any scandalous sin, which if they repent not of they are to
be cast out of the church, are not meet members for the original
constitution of a church, Matt, xviii. 15-18; 1 Cor. v. 11. This is
the state of them who abide obstinate in any known sin, whereby
they have given offence unto otliers, without a professed repentance
thereof, although they have not lived in it habitually.

3. They are to be such as visibly ansiuer the description given of

14 TRUE NATUEE OF A GOSPEL CIIURCTI.

gospel cliurclies in the Scripture, so as the titles assigned therein
unto the members of such churches may on good grounds be appro-
priated unto them. To compose churches of such persons as do not
visibly answer the character given of what they were of old, and
what they were always to be by virtue of the law of Christ or gospel
constitution, is not church edification but destruction. And those
who look on the things spoken of all church-members of old, as that
they were saints by calling, lively stones in the house of God, justi-
fied and sanctified, separated from the world, etc., as those which were
in them, and did indeed belong unto them, but even deride the ne-
cessity of the same things in present church-members, or the appli-
cation of them unto those who are so, are themselves no small part
of that woful degeneracy which Christian religion is fallen under.
Let it then be considered what is spoken of the church of the Jews
in their dedication unto God, as unto their typical holiness, with the
application of it unto Christian churches in real holiness, 1 Pet. ii,
5, 9, with the description given of them constantly in the Scrip-
ture, as faithful, holy, believing, as the house of God, as his temple
wherein he dwells by his Spirit, as the body of Chi'ist united and
compacted by the communication of the Spirit unto them, as also
what is said concerning their ways, walkings, and duties, and it will
be uncontrollably evident of what sort our church-members ought
to be. Nor are those of any other sort able to discharge the duties
which are incumbent on all church-members, nor to use the pri-
vileges they are intrusted withal. Wherefore, I say, to suppose
churches regularly to consist of such persons, for the greater part of
them, as no way answer the description given of church-members
in their original institution, nor capable to discharge the duties pre-
scribed unto them, but giving evidence of habits and actions incon-
sistent therewithal, is not only to disturb all church-order, but utterly
to overthrow the ends and being of churches. Nor is there any
thing more scandalous unto Christian religion than what Bellarmine
affirms to be the judgment of the Papists, in opposition unto all
others, namely, " Tliat no internal virtue or grace is required unto
the constitution of a church in its members," De Eccles. lib. iii.
cap. ii.

4. They must be such as do make an open profession of the sub-
jection of their souls and consciences unto the authority of Christ
in the gospel, and their readiness to yield obedience unto all his
commands, Rom. x. 10; 2 Cor. viii. 5, ix. 13; Matt. x. 32, 33; Luke
ix. 26; 2 Tim. ii. 12; Rom. xv. 9; John xii. 42; 1 John iv. 2, 3, 15.
This, I suppose, will not be denied; for not only doth the Scripture
make this profession necessary unto the participation of any benefit
or privilege of the gospel, but the nature of the things themselves
requires indispensably that so it should be: for nothing can be

THE SUBJECT-MATTER OF THE CHURCH. 1 5

more unreasonable than that men should be taken into the pri-
vileges attending obedience unto the laws and commands of Christ,
without avowing or professing that obedience. Wherefore our inquiry
is only [about] what is required unto such a profession as may render
men meet to be members of a church, and give them a right there-
unto ; for to suppose such a confession of Christian religion to be
compliant with the gospel which is made by many who openly
live in sin, " being disobedient, and unto every good work repro-
bate," is to renounce the gospel itself Christ is not the high priest
of such a profession. I shall therefore declare briefly what is neces-
sary unto this profession, that all may know what it is which is
required unto the entrance of any into our churches, wherein our
practice hath been sufficiently traduced: —

(1.) There is required unto it a competeyit knoiuledge of the doc-
trines and mystery of the gospel, especially concerning the person
and offices of Christ. The confession hereof was the ground whereon
he granted the keys of the kingdom of heaven, or all church-power,
unto believers. Matt. xvi. 15-19. The first instruction which he gave
unto his apostles was that they should teach men, by the preaching
of the gospel, in the knowledge of the truth revealed by him. The
knowledge required in the members of the Judaical church, that
they might be translated into the Christian, was principally, if not
solely, that of his person, and the acknowledgment of him to be the
true Messiah, the Son of God ; for as on their unbelief thereof their
eternal ruin did depend, as he told them, " If ye believe not that I
am he, ye shall die in your sins," so the confession of him was
sufficient on their part unto their admission into the gospel church-
state. And the reasons of it are apparent. With others, an instruc-
tion in all the mysteries of religion, especially in those that are
fundamental, is necessary unto the profession we inquire after. So
Justin Martyr tells us what pains they took in those primitive times
to in.struct those in the mysteries of religion who, upon a general
conviction of its truth, were willing to adhere unto the profession of
it. And what was their judgment herein is sufficiently known from
the keeping a multitude in the state of catechumens before they
would admit them into the fellowship of the church. They are not
therefore to be blamed, they do but discharge their duty, who refuse
to receive into church-communion such as are ignorant of the funda-
mental doctrines and mysteries of the gospel, or if they have learned
any thing of them from a form of Avords, yet really understand no-
thing of them. The promiscuous driving of all sorts of persons who
have been baptized in their infancy unto a participation of all chui'ch-
privileges is a profanation of the holy institutions of Christ. This
knowledge, therefore, belonging unto profession is itself to be pro-
fessed.

16 TRUE NATURE OF A GOSPEL CHURCH.

(2.) There is requked unto it a 'professed subjection of soul and
conscience unto the authority of Christ in the church, Matt, xxviii.
18-20; 2 Cor. viii. 5. This in general is performed by all that are
baptized when they are adult, as being by their own actual consent
baptized in the name of Christ ; and it is required of all them who
ai'e baptized in their infancy, when they are able with faith and
understanding to profess their consent unto and abiding in that
covenant whereinto they were initiated.

(8.) An instruction in and consent unto the doctrine of self-
denial and bearing of the cross, in a particular manner ; for this is
made indispensably necessary by our Saviour himself unto all that
will be his disciples, Matt. x. 87-89; Mark viii. 34, 88; Luke ix. 23;
Phil. iii. 18; Actsiv. 10, 11, 20, xxiv. 14. And it hath been a great
disadvantage unto the glory of Christian religion that men have not
been more and better instructed therein. It is commonly thought
that whoever will may be a Christian at an easy rate, — it will cost him
nothing. But the gospel gives us another account of these things;
for it not only warns us that reproaches, hatred, sufferings of all
sorts, ofttimes to death itself, are the common lot of all its professors
who will live godl}' in Christ Jesus, but also requires that at our
initiation into the profession of it, we consider aright the dread of
them all, and engage cheerfully to undergo them. Hence, in the
primitive times, whilst all sorts of miseries were continually pre-
sented unto them who embraced the Christian religion, their will-
insf enofagfement to undergo them who Avere converted was a firm
evidence of the sincerity of their faith, as it ought to be unto us also
in times of difficulty and persecution. Some may suppose that the
faith and confession of this doctrine of self-denial and readiness for
the cross is of use only in time of persecution, and so doth not be-
long unto them who have continually the countenance and favour of
public authority. I say, it is, at least as they judge, well for them;
with others it is not so, whose outward state makes the public avow-
ing of this duty indispensably necessary unto them. And I may
add it as my own thoughts (thougb they are not my own alone),
that notwithstanding all the countenance that is given unto any
church by the public magistracy, yet whilst we are in this world,
those who will faithfully discharge their duty, as ministers of the
gospel especially, shall have need to be prepared for sufferings. To
escape sufferings, and enjoy worldly advantages by sinful compliances,
or bearing with men in their sins, is no gospel direction.

(4.) Conviction and confession of sin, with the luay of deliver-
ance by Jesus Christ, is that " answer of a good conscience" that is
required in the baptism of them that are adult, 1 Pet. iii. 21.

(5.) Unto this profession is required the constant j^erformance of
all Icnoiun duties of religion, both of piety in the public and private

THE SUBJECT-MATTER OF THE CHURCH. 1 *J

worship of God, as also of charity with respect unto others, Matt,
xxviii. 19, 20. "Show me thy faith by thy works," James ii. 18.

(6.) A careful abstinence from all known sins, giving scandal or
offence either unto the world or unto the church of God, 1 Cor. x.
32; Phil. i. 10.

And the gospel requires that this confession be made (" with the
mouth confession is made unto salvation") against, — (1.) Fear;
(2.) Shame; (3.) The course of the world; (4.) The opposition of all
enemies whatever.

Hence it appears that there are none excluded from an entrance
into the church-state but such as are either, — (1.) Grossly ignorant;
or, (2.) Persecutors or reproachers of those that are good, or of the
ways of God wherein they walk; or, (3.) Idolaters; or, (4.) Men scan-
dalous in their lives, in the commission of sins or omission of duties,
through vicious habits or inclinations; or, (5.) Such as would partake
of gospel privileges and ordinances, yet openly avow that they will
not submit unto the laiu and commands of Christ in the gospel;
concerning whom and the like the Scripture rule is peremptory,
" From such turn away."

And herein we are remote from exceeding the example and care
of the primitive churqlies ; yea, there are but few, if any, that arrive
unto it. Their endeavour was to preach unto all they could, and they
rejoiced in the multitudes that came to hear the word; but if any
did essay to join themselves unto the church, their diligence in their
examination and instruction, their severe inquiries into their conver-
sation, their disposing of them for a long time into a state of expec-
tation for their trial, before their admittance, were remarkable; and
some of the ancients complain that the promiscuous admittance of
all sorts of persons that would profess the Christian religion into
church-membership, Avhich took place afterward, ruined all the
beauty, order, and discipline of the church.

The things ascribed unto those who are to be esteemed the proper
subject-matter of a visible church are such as, in the judgment of
charit}^, entitle them unto all the appellations of " saints, called, sanc-
tified,"— that is, visibly and by profession, — which are given unto the
members of all the churches in the New Testament, and which must
be answered in those who are admitted into that privilege, if we do
not wholly neglect our only patterns. By these things, although
they should any of them not be real living members of the mystical
body of Christ, unto whom he is a head of spiritual and vital in-
fluence, yet are they meet members of that body of Christ unto
which he is a head of rule and government, as also meet to be
esteemed subjects of his kingdom; and none are excluded but such
as concerning whom rules are given either to withdraw from them
or to cast them out of church-society, or are expressly excluded by

VOL. XVI. 2

18 TRUE NATURE OF A GOSPEL CHURCH,

God himself from any share in the privileges of his covenant, Ps.
1. 16, 17.

Divines of all sorts do dispute, from the Scripture and the testimo-
nies of the ancients, that hj^ocrites and persons unregenerate may be
true members of visible churches; and it is a matter very easy to be
proved, nor do I know any by whom it is denied: but the only
question is, that whereas, undoubtedly, p^^ofession is necessary unto
all church-communion, whether, if men do profess themselves hypo-
crites in state and unregenerate in mind, that profession do suffi-
ciently qualify them for church-communion; and whereas there is a
double profession, one by words, the other by works, as the apostle
declares. Tit. i. 1 6, whether the latter be not as interpretative of the
mind and state of men as the former. Other contest we have with
none in this matter.

Bellarmine, De Eccles. lib. iii. cap. ii., gives an account out of
Augustine, and that truly, from Brevis, Collat. Col. S, of the state
of' the church. " It doth," saith he, " consist of a soul and body.
The soul is the internal graces of the Spirit ; the body is the profes-
sion of them, with the sacraments. All true believers making pro-
fession belong to the soul and body of the church. Some (as believ-
ing catechumens) belong to the soul, but not tp the body; others are
of the body, but not of the soul, — namely, such as have no internal
grace or true faith, — and they are like the hair, or the nails, or evil
humours in the body." And thereunto adds, that his definition of
the church compriseth this last sort only ; which is all one as if we
should define a man to be a thing constituted and made up of hair,
nails, and ill humours: and let others take heed that they have no
such churches.

There is nothing more certain in matter of fact than that evange-
lical churches, at their first constitution, were made up and did con-
sist of such members as we have described, and no others; nor is
there one word in the whole Scripture intimating any concession or
permission of Christ to receive into his church those who are not so
qualified. Others have nothing to plead for themselves but posses-
sion ; which, being " malee fidei," ill obtained and ill continued, will
afford them no real advantage when the time of trial shall come.
Wherefore it is certain that such they ought to be. No man, as I
suppose, is come unto that profligate sense of spiritual things as to
deny that the members of the church ought to be visibly holy : for
if so, they may affirm that all the promises and privileges made and
granted to the church do belong unto them who visibly live and die
in their sins; which is to overthrow the gospel. And if they ought
so to be, and were so at first, when they are not so openly and visi-
bly, there is a declension from the original constitution of churches,
and a sinful deviation iu them from the rule of Christ.

THE SUBJECT-MATTER OF THE CHURCH. 19

This original constitution of churches, with respect unto their
members, was, for the substance of it, as we observed, preferred in
the primitive times, whilst persecution from without was continued
and discipline preserved within. I have in part declared before
what great care and circumspection the church then used in the ad-
mission of any into their fellowship and order, and what trial they
were to undergo before they were received; and it is known also with
what severe discipline they watched over the faith, walking, conver-
sation, and manners of all their members. Indeed, such was their
care and diligence herein that there is scarce left, in some churches
at present, the least resemblance or appearance of what was their
state and manner of rule. Wherefore some think it meet to ascend
no higher in the imitation of the primitive churches than the times
of the Christian emperors, when all things began to rush into the
fatal apostasy, which I shall here speak a little farther unto; for, —

Upon the Roman emperors' embracing Christian religion, whereby
not only outward peace and tranquillity was secured unto the church,
but the profession of Christian religion was countenanced, encou-
raged, honoured, and rewarded, the rule, care, and diligence of the
churches, about the admission of members, were in a great measure
relinquished and forsaken. The rulers of the church began to think
that the glory of it consisted in its numbers, finding both their own
power, veneration, and revenue increased thereby. In a short time,
the inhabitants of whole cities and provinces, upon a bare, outward
profession, were admitted into churches. And then began the out-
ward court, — that is, all that which belongs unto the outward wor-
ship and order of the church, — to be trampled on by the Gentiles,
not kejDt any more to the measure of Scripture rule, which thence-
forth was applied only to the temple of God and them that wor-
shipped therein : for this corruption of the church, as to the matter
of it, was the occasion and means of introducing all that corruption
in doctrine, worship, order, and rule, which ensued, and ended in the
great apostasy ; for whatever belonged unto any of these things, espe-
cially those that consist in practice, were accommodated unto the
state of the members of the churches. And such they were as stood
in need of superstitious rites to be mixed with their Avorship, as not
understanding the power and glory of that which is spiritual; such
as no interest in church-order could be committed unto, seeing they
were not qualified to bear any share in it; such as stood in need of
a rule over them with grandeur and power, like unto that among
the Gentiles. Wherefore, the accommodation of all church concerns
unto the state and condition of such corrupt members as churches
were filled with, and at length made up of, proved the ruin of the
church in all its order and beauty.

But so it fell out, that in the protestant reformation of the church

20 TRUE NATURE OF A GOSPEL CHURCH.

very little regard was had thereunto. Those great and worthy per-
sons who were called unto that work did set themselves principally,
yea, solely, for the most part, against the false doctrine and idola-
trous worship of the church of Rome, as judging that if they were
removed and taken away, the people, by the efficacy of truth and
order of worship, would be retrieved from the evil of their ways, and
primitive holin^ess be again reduced among them ; for they thought
it was the doctrine and worship of that church which had filled the
people with darkness and corrupted their conversations. Nor did
they absolutely judge amiss therein : for although they were them-
selves at first introduced in compliance with the ignorance and
wickedness of the people, yet they were suited to promote them as
well as to countenance them; which they did effectually. Hence it
came to pass that the reformation of the church, as unto the matter
of it, or the purity and holiness of its members, was not in the least
attempted, until Calvin set up his discipline at Geneva; which hath
filled the world with clamours against him from that day to this.
In most other places, churches, in the matter of them, continued the
same as they were in the Papacy, and in many places as bad in their
lives as when they were Papists.

But this method was designed, in the holy, wise providence of God,
for the good and advantage of the church, in a progressive reforma-
tion, as it had made a gradual progress into its decay ; for had the
reformers, in the first place, set themselves to remove out of the
church such as were unmeet for its communion, or to have gathered
out of them such as were meet members of the church, according to
its original institution, it would, through the paucity of the number
of those who could have complied with the design, have greatly ob-
structed, if not utterly defeated, their endeavour for the reformation
of doctrine and worship. This was that which, in the preaching of
the gospel and the profession of it, God hath since made effectual, in
these nations especially, and in other places, to turn multitudes "from
darkness to light, and from the power of Satan unto himself, trans-
lating them into the kingdom of his dear Son." Hereby way is
made for a necessary addition unto the work of reformation, if not
to the closing of it, which could not at first be attained unto nor well
attempted, — namely, the reduction of churches, as unto their matter,
or the members of them, unto the primitive institution.

The sum of what is designed in this discourse is this only: — We
desire no more to constitute church-members, and we can desire no
less, than what, in the judgment of charity, may comply with the
union that is between Christ the head and the church, 1 Cor. xii. 27,
Eph. ii. 22, 1 Cor. iii. 16, 17, 2 Cor. viii. 5, 1 Thess. i. 1, 2, etc.; than
may, in the same judgment, answer the way of the beginning and in-
crease of the church, according unto the will of God, who adds unto

THE SUBJECT-MATT EK OF THE CHURCH, 21

the church such as shall be saved, Acts ii. 47, the rule of our re-
ceiving of them being because he hath received them, Rom. xiv.
1-3 ; than may answer that profession of faith which was the foun-
dation of the church, which was not what flesh and blood, but what
God himself revealed, Matt. xvi. 16, 17, and not such as have a form
of godliness, but deny the power thereof, 2 Tiin. iii. 5. We acknow-
ledge that many church-members are not what they ought to be,
but that many hypocrites may be among them ; that the judgment
which is passed on the confession and profession of them that are to
be admitted into churches is charitative, proceeding on evidence of
moral probability, not determining the reality of the things them-
selves; that there are sundry measures of light, knoAvledge, experi-
ence, and abilities and readiness of mind, in those that are to be ad-
mitted, all whose circumstances are duly to be considered, with
indulgence unto their weakness; and if the Scripture will allow us
any further latitude, we are ready to embrace it.

Our present inquiry yet remaining on these considerations is,
What is our duty in point of communion with such churches as are
made up or composed of members visibly unholy, or such as comply
not with the qualifications that are, by the rules of the gospel, indis-
pensably required to give unto any a regular entrance into the
church, with a participation of its privileges ; for it is in vain to ex-
pect that such churches will reform themselves by any act, duty, or
power of their own, seeing the generality of them are justly supposed
averse from and enemies unto any such work. I answer, therefore, —

1. It must be remembered that communion with particular
churches is to he regulated absolutely by edification. No man is
or can be oblio^ed to abide in or confine himself unto the communion
of any particular church any longer than it is for his edification.
And this liberty is allowed unto all persons by the church of Eng-
land ; for allow a man to be born in such a parish, to be baptized
in it, and there educated, yet if at any time he judge that the
ministry of the parish is not useful unto his edification, he may with-
draw from the communion in that parish by the removal of his
habitation, it may be to the next door. Wherefore, —

2. If the corruption of a church, as to the matter of it, be such as
that, —

(1.) It is inconsistent with and overthroweth all that communion
that ought to be among the members of the same church, in love
without dissimulation (whereof we shall treat afterward) ;

(2.) If the scandals and offences which must of necessity abound
in such churches be really obstructive of edification ;

(3.) If the luays and walking of the generality of their members
be dishonourable unto the gospel and the profession of it, giving no
representation of the holiness of Christ or his doctrine ;

22 TEUE NATURE OF A GOSPEL CHURCH.

(4.) If such churches do not, can not, will not reform themselves:
then, —

It is the duty of every man who takes care of his own present edi-
fication and the future salvation of his soul 2^^<^ceahly to luithdraw
from the communion of such churches, and to join in such others
where all the ends of church-societies may in some measure be ob-
tained. Men may not only do so, because all obligation unto the use
of means for the attaining of such an end doth cease when the means
are not suited thereunto, but obstructive of its attainment, but also
because the giving of a testimony hereby against the declension from
the rule of Christ in the institution of churches, and the dishonour
that by this means is inflicted on the gospel, is necessary unto all
that desire to acquit themselves as loyal subjects unto their Lord and
King. And it cannot be questioned, by any who understand the
nature, use, and end of evangelical churches, but that a relinquish-
ment of the rule of the gospel in any of them, as unto the practice
of holiness, is as just a cause of withdrawing commrmion from them
as their forsaking the same rule in doctrine and worship.

It may be some will judge that sundry inconveniencies will ensue
on this assertion, when any have a mind to practise according unto
it ; but when the matter of fact supposed is such as is capable of an
uncontrollable evidence, no inconvenience can ensue on the practice
directed unto, any way to be compared unto the mischief of obliging
believers to abide always in such societies, to the ruin of their souls.

Two things may be yet inquired into, that relate unto this part of
the state of evangelical churches ; as, —

1. Whether a church may not, ought not, to take under its con-
duct, inspection, and rule, such as are not yet meet to be received into
full communion, such as are the children and servants of those who
are complete members of the church? Ans. No doubt the church,
in its officers, may and ought so to do, and it is a great evil when it
is neglected. For, — (1.) They are to take care oi parents and mas-
ters as such, and as unto the discharge of their duty in their families ;
which without an inspection into the condition of their children and
servants, they cannot do. (2.) Households were constantly reckoned
unto the church when the heads of the families were entered into
covenant, Luke xix. 9 ; Acts xvi. 15; Eom. xvi. 10, 11 ; 1 Cor. i. 16;
2 Tim. iv. 19. (3.) Children do belong unto and have an interest
in their parents covenant; not only in the promise of it, which gives
them right unto baptism, but in the profession of it in the church
covenant, which gives them a right unto all the privileges of the
church whereof they are capable, until they voluntarily relinquish
their claim unto them. (4.) Baptizing the children of church mem-
bers, giving them thereby an admission into the visible catholic
church, puts an obligation on the officers of the church to take care,

THE SUBJECT-MATTER OF THE CHUECH. 23

what in them lieth, that they maybe kept and preserved meet mem-
bers of it, by a due watch over them and instruction of them. (5.)
Though neither the church nor its privileges be continued and pre-
served, as of old, by carnal generation, yet, because of the nature
of the dispensation of God's covenant, wherein he hath promised to
be a God unto believers and their seed, the advantage of the means
of a gracious education in such families, and of conversion and edifi-
cation in the ministry of the church, ordinarily the continuation of
the church is to depend on the addition of members out of the
families already incorporated in it. The church is not to be like the
kingdom of the Mamalukes, wherein there was no regard unto natu-
ral successors, but it was continually made up of strangers and
foreigners incorporated into it; nor like the beginning of the Roman
commonwealth, which, consisting of men only, was like to have been
the matter of one age alone.

The duty of the church towards this sort of persons consists, —
(1.) In prayer for them ; (2.) Catechetical instruction of them, ac-
cording unto their capacities; (3.) Advice to their parents concern-
ing them; (4.) Visiting of them in the families whereunto they do
belong; (5.) Encouragement of them, or admonition, according as
there is occasion; (6.) Direction [of them] for a due preparation
unto the joining themselves unto the church in full communion;
(7.) Exclusion of them from a claim unto the participation of the
especial privileges of the church, where they render themselves visibly
unmeet for them and unworthy of them.

The neglect of this duty brings inconceivable prejudice unto
churches, and if continued in will prove their ruin; for they are
not to be preserved, propagated, and continued, at the easy rate of a
constant supply by the carnal baptized posterity of those who do at
any time, justly or unjustly, belong unto them, but they are to pre-
pare a meet supply of members by all the spiritual means whose ad-
ministration they are intrusted withal. And, besides, one end of
churches is to preserve the covenant of God in the families once gra-
ciously taken thereinto. The neglect, therefore, herein is carefully
to be watched against. And it doth arise, — (1.) From an ignorance
of the duty in most that are concerned in it. (2.) From the paucity
of ofiicers in most churches, both teaching and ruling, who are to
attend unto it. (3.) The want of a teacher or catechist in every
church, who should attend only unto the instruction of this sort of
persons. (4.) Want of a sense of their duty in parents and masters, —
[1.] In not valuing aright the great privilege of having their chil-
dren and servants under the inspection, care, and blessing of the
church ; [2.] In not instilling into them a sense of it, with the duties
that are expected from them on the account of their relation unto
the church ; [3.] In not hiHnging them duly into the church assem-

24 TRUE NATURE OF A GOSPEL CHURCH.

blies; [4.] In not preparing and disposing them unto an actual en-
trance into full communion with the church ; [5.] In not advising
with the elders of the church about them ; and, [6.] Especially
by an indulgence unto that loose and careless kind of education, in
conformity unto the world, which generally prevails. Hence it is that
most of them, on various accounts and occasions, drop off here and
there from the communion of the church and all relation thereunto,
without the least respect unto them or inquiry after them, churches
being supplied by such as are occasionally converted in them.

"Where churches are complete in the kind and number of their
officers, sufficient to attend unto all the duties and occasions of
them ; where whole families, in the conjunction of the heads of them
unto the church, are dedicated unto God, according unto the several
capacities of those whereof they do consist; where the design of the
church is to provide for its own successive continuation, in the pre-
servation of the interest of God's covenant in the families taken
thereinto; where parents esteem themselves accountable unto God
and the church as unto the relation of their children thereunto, — there
is provision for church-order, usefulness, and beauty, beyond what is
usually to be observed.

2. The especial duty of the church in admission of members in the
time of great persecution may be a little inquired into. And, — (1.)
It is evident that, in the apostolical and primitive times, the churches
were exceeding careful not to admit into their society such as by
whom they might be betrayed unto the rage of their persecuting ad-
versaries; yet, notwithstanding all their care, they could seldom
avoid it, but that when persecution grew severe some or other would
fall from them, either out of fear, with the power of temptation, or
by a discovery of their latent hypocrisy and unbelief, unto their great
trial and distress. However, they were not so scrupulous herein,
with respect unto their own safety, as to exclude such as gave a
tolerable account of their sincerity, but, in the discharge of their
duty, committed themselves unto the care of Jesus Christ. And this
is the rule whereby we ought to walk on such occasions. Where-
fore, (2.) On supposition of the establishment of idolatry and perse-
cution here, or in any place, as it was of old, under first the pagan,
and afterward the antichristian tyranny, the church is obliged to
receive into its care and communion all such as, — [1.] Flee from
idols, and are ready to confirm their testimony against them with
suffering ; [2.] Make profession of the truth of the gospel of the
doctrine of Christ, especially as unto his person and offices; are, [3.]
Free from scandalous sins; and, [4.] Are willing to give up them-
selves unto the rule of Christ in the church, and a subjection unto
all his ordinances and institutions therein: for in such a season,
these things are so full an indication of sincerity as that, in the judg-

OF THE FORMAL CAUSE OF A PARTICULAR CHURCH. 25

ment of charity, they render men meet to be members of the visible
church. And if any of this sort of persons, through the severity of
the church in their non-admission of them, should be cast on a con-
junction in superstitious and idolatrous Avorship, or be otherwise
exposed unto temptations and discouragements prejudicial unto their
souls, I know not how such a church can answer the refusal of them
unto the great and universal Pastor of the whole flock.

CHAPTER II.

Of the formal cause of a particular church.

The way or means whereby such persons as are described in the
foregoing chapter may become a church, or enter into a church-state,
is by mutual confederation or solemn agreement for the performance
of all the duties which the Lord Christ hath prescribed unto his
disciples in such churches, and in order to the exercise of the power
wherewith they are intrusted according unto the rule of the word.

For the most part, the churches that are in the world at present
know not how they came so to be, continuing only in that state which
they have received by tradition from their fathers. Few there are
who think that any act or duty of their own is required to instate
them in church order and relation. And it is acknowledged that
there is a diflGerence between the continuation of a church and its
first erection ; yet that that continuation may be regular, it is re-
quired that its first congregating (for the church is a congregation)
was so, as also that the force and efiScacy of it be still continued.
Wherefore the causes of that first gathering must be inquired into.

The churches mentioned in the New Testament, planted or gathered
by the apostles, were particular churches, as hath been proved.
These churches did consist each of them of many members; who
were so members of one of them as that they were not members of
another. The saints of the church of Corinth were not members of
the church at Philippi. And the inquiry is, how those beHevers
in one place and the other became to be a church, and that distinct
from all others? The Scripture affirms in general that tJiey gave
up themselves unto the Lord and unto the apostles, who guided
them in these affairs, by the will of God, 2 Cor. viii. 5 ; and that other
believers were added unto the church. Acts ii. 47.

That it is the will and command of our Lord Jesus Christ that
all his disciples should be joined in such societies, for the duties and
ends of them prescribed and limited by himself, hath been proved
sufficiently before. All that are disci pled by the word are to be
taught to do and observe all his commands, Matt, xxviii. 19, 20.

26 TRUE NATURE OF A GOSPEL CHURCH.

This could originally be no otherwise done but by their own ac-
tual, express, voluntar^y consent. There are sundry things which
concur as remote causes, or pre-reqiiisite conditions, unto this con-
junction of behevers in a particular church, and without which it
cannot be; such are baptism, profession of the Christian faith, con-
venient cohabitation, resorting to the preaching of the word in the
same place: but neither any of these distinctly or separately, nor
all of them in conjunction, are or can be the constitutive form of a
particular church ; for it is evident that they may all be, and yet no
such church-state ensue. They cannot all together engage unto those
duties nor communicate those powers which appertain unto this
state.

Were there no other order in particular churches, no other disci-
pline to be exercised in them, nor rule over them, no other duties,
no other ends assigned unto them, but what are generally owned and
practised in parochial assemblies, the preaching of the word within
such a precinct of cohabitation, determined by civil authority, might
constitute a church. But if a church be such a society as is intrusted
in itself with sundry powers and privileges depending on sundry
duties prescribed unto it ; if it constitute new relations between per-
sons that neither naturally nor morally were before so related, as
marriage doth between husband and wife; if it require new mutual
duties and give new mutual rights among themselves, not required
of them either as unto their matter or as unto their manner before, —
it is vain to imagine that this state can arise from or have any other
formal cause but the joint consent and virtual confederation of those
concerned unto these ends: for there is none of them can have any
other foundation ; they are all of them resolved into the wills of
men, bringing themselves under an obligation unto them by their
voluntary consent, I say, unto the wills of men, as their formal
cause ; the supreme efficient cause of them all being the will, law,
and constitution of our Lord Jesus Christ.

Thus it is in all societies, in all relations that are not merely natu-
ral (such as between parents and children, wherein the necessity of
powers and mutual duties is predetermined by a superior law, even
that of nature), wherein powers, privileges, and mutual duties, are
established, as belonging unto that society. Nor, after its first insti-
tution, can any one be incorporated into it, but by his own consent
and engagement to observe the laws of it: nor, if the nature and
duties of churches were acknowledged, could there be any contest in
this matter ; for the things ensuing are clear and evident : —

1. The Lord Christ, by his authority, hath appointed and insti-
tuted this church' state, as that there should be such churches; as we
have proved before.

2. That, by his word or law, he hath granted ^powers and pri- ^

OF THE FORMAL CAUSE OF A PARTICULAR CHURCH. 27

vileges unto this church, and prescribed duties unto all belonging unto
it ; wherein they can have no concernment who are not incorporated
into such a church.

8. That therefore he doth require and command all his disciples
to join themselves in such church-relations as we have proved, Avar-
ranting them so to do by his word and command. Wherefore, —

4. This joining of themselves, whereon depend all their interest
in church powers and privileges, all their obligation unto church
duties, is a voluntary act of the obedience of faith unto the authority
of Christ ; nor can it be any thing else.

5. Herein do they give themselves unto the Lord and to one an-
other, by their officers, in a peculiar manner, according to the will
of God, 2 Cor. viii. 5.

6. To " give ourselves unto the Lord," — that is, unto the Lord Jesus
Christ, — is expressly to engage to do and observe all that he hath
appointed and commanded in the church, as that phrase everywhere
signifieth in the Scripture; as also "joining ourselves unto God,"
which is the same.

7. This resignation of ourselves unto the will, power, and authority
of Christ, with an express engagement made unto him of doing and
observing all his commands, hath the nature of a covenant on our
part; and it hath so on his, by virtue of the promise of his especial
presence annexed unto this engagement on our part. Matt, xxviii.
18-20.

8. For whereas there are three things required unto a covenant
between God and man, — (L) That it be of God's appointment and
institution ; (2.) That upon a prescription of duties there be a solemn
engagement unto their performance on the part of men; (3.) That
there be especial promises of God annexed thereunto, in which con-
sists the matter of confederation, whereof mutual express restipula-
tion is the form, — they all concur herein.

9. This covenant which we intend is not the covenant of grace
absolutely considered; nor are all the duties belonging unto that
covenant prescribed in it, but the principal of them, as faith, re-
pentance, and the like, are presupposed unto it ; nor hath it annexed
unto it all the promises and privileges of the new covenant absolutely
considered : but it is that which is pi'escribed as a gospel duty in the
covenant of grace, whereunto do belong all the duties of evangelical
worship, all the powers and privileges of the church, by virtue of the
especial promise of the peculiar presence of Christ in such a church.

10. Whereas, therefore, in the constitution of a church, believers
do give up themselves unto the Lord, and are bound solemnly to
engage themselves to do and observe all the things which Christ
hath commanded to be done and observed in that state, whereon he
hath promised to be present with them and among them in an espe-

28 TRUE NATURE OF A GOSPEL CHURCH.

cial manner, — which presence of his doth interest them in all the
rights, powers, and privileges of the church, — their so doing hath the
nature of a divine covenant included in it; which is the formal cause
of their church-state and being.

1]. Besides, as we have proved before, there are many mutual
duties required of all which join in church-societies, and powers to
be exercised and submitted unto, whereunto none can be obliged
without their own consent. They must give up themselves unto
one another, by the will of God; that is, they must agree, consent,
and engage among themselves, to observe all those mutual duties,
to use all those privileges, and to exercise all those powers, which
the Lord Christ hath prescribed and granted unto his church. See
Jer. 1. 4, 5.

] 2. This completes the con/edey^ation intended, which is the for-
mal cause of the church, and without which, either expressly or
virtually performed, there can be no church-state.

13. Indeed, herein most men deceive theinselves, and think they
do not that, and that it ought to be done, and dispute against it as
unlawful or unnecessary, which for the substance of it they do them-
selves, and would condemn themselves in their own consciences if
they did it not. For unto what end do they join themselves unto
parochial churches and assemblies? to what end do thgy require
all professors of the protestant religion so to do, declaring it to be
their duty by penalties annexed unto its neglect ? Is it not that
they might yield obedience unto Christ in their so doing ? is it not
to profess that they will do and observe all whatsoever he commands
them? is it not to do it in that society, in those assemblies, where-
unto they do belong? is there not therein virtually a mutual agree-
ment and engagement among them unto all those ends ? It must
be so with them who do not in all things in religion fight uncertainly,
as men beating the air.

14. Now, whereas these things are, in themselves and for the sub-
stance of them, known gospel duties, which all believers are indis-
pensably obliged unto, the moy^e express our engagement is concern-
ing them, the more do we glorify Christ in our profession, and the
greater sense of our duty will abide on our consciences, and the greater
encouragement be given unto the performance of mutual duties, as
also the more evident will the warranty be for the exercise of church-
power. Yet do I not deny the being of churches unto those so-
cieties wherein these things are virtually only observed, especially in
churches of some continuance, wherein there is at least an implicit
consent unto the first covenant constitution.

15. The Lord Christ having instituted and appointed officers,
rulers, or leaders, in his church (as we shall see in the next place),
to look unto the discharge of all church- duties among the members

OF THE FORMAL CAUSE OF A PAETICULAR CHURCH. 29

of it, to administer and dispense all its privileges, and to exercise all
its authority, the consent and engagement insisted on is expressly
required unto the constitution of this order and the preservation of
it; for without this no believer can be brought into that relation
unto another as his pastor, guide, overseer, ruler, unto the ends men-
tioned, wherein he must be subject unto him, [and] partake of all
ordinances of divine worship administered by him with authority,
in obedience unto the will of Christ. " They gave their own selves
to us," saith the apostle, " by the will of God."

16. Wherefore the formal cause of a church consisteth in an
obediential act of believers, in such numbers as may be useful unto
the ends of church- edification, jointly giving up themselves unto the
Lord Jesus Christ, to do and observe all his commands, resting on
the promise of his especial presence thereon, giving and communi-
cating, by his law, all the rights, powers, and privileges of his church
unto them; and in a mutual agreement among themselves jointly to
perform all the duties required of them in that state, with an especial
subjection unto the spiritual authority of rules and rulers appointed
by Christ in that state.

17. There is nothing herein which any man who hath a conscien-
tious sense of his duty, in a professed suhjectiou unto the gospel, can
question, for the substance of it, whether it be according to the mind
of Christ or no; and whereas the nature and essential properties of
a divine covenant are contained in it, as such it is a foundation of
any church-state.

18. Thus under the old testament, when God would take the
posterity of Abraham into a new, pecidiar church-state, he did it by
a solemn covenant. Herein, as he prescribed all the duties of his
worship to them, and made them many blessed promises of his pre-
sence, with powers and privileges innumerable, so the people so-
lemnly covenanted and engaged with him that they would do and
observe all that he had commanded them; whereby they coalesced
into that church-state which abode unto the time of reformation.
This covenant is at large declared, Exod. xxiv. : for the covenant
which God made there with the people, and they with him, was not
the covenant of grace under a legal dispensation, for that was estab-
lished unto the seed of Abraham four hundred years before, in the
promise with the seal of circumcision; nor was it the covenant of
works under a gospel dispensation, for God never renewed that co-
venant under any consideration wliatever; but it was a peculiar
covenant which God then made with them, and had not made
with their fathers, Deut. v. 2, 3, whereby they were raised and
erected into a church-state, whei'ein they were intrusted with all the
privileges and enjoined all the duties which God had annexed there-
unto. This covenant was the sole formal cause of their church-

so TRUE NATURE OF A GOSPEL CHURCH.

state, which they are charged so often to have broken, and which
they so often solemnly renewed unto God.

19. This was that covenant which was to be abolished, whereon
the church-state that was built thereon was utterly taken away; for
hereon the Hebrews ceased to be the peculiar church of God, because
the covenant whereby they were made so was abolished and taken
away, as the apostle disputes at large, Heb, vii.-ix. The covenant
of grace in the promise will still continue unto the true seed of
Abraham, Acts ii. 38, 39 ; but the church-covenant was utterly taken
away.

20. Upon the removal, therefore, of this covenant, and the church-
state founded thereon, all duties of worship and church-privileges
were also taken away (the things substituted in their room being
totally of another kind). But the covenant of grace, as made with
Abraham, being continued and transferred unto the gospel worship-
pers, the sign or token of it given unto him is changed, and another
substituted in the room thereof. But whereas the privileges of this
church-covenant were in themselves carnal only, and no way spiri-
tual but as they were typical, and the duties prescribed in it were
burdensome, yea, a yoke intolerable, the apostle declares in the
same place that the new church-state, whereinto we are called by
the gospel, hath no duties belonging unto it but such as are spiritual
and easy, but withal hath such holy and eminent privileges as the
church could no way enjoy by virtue of the first church-covenant,
nor could believers be made partakers of them before that covenant
was abolished. Wherefore, —

21. The same way for the erection of a church-state for the partici-
pation of the more excellent privileges of the gospel, and performance
of the duties of it, for the substance of it, must still be continued ;
for the constitution of such a society as a church is, intrusted with
powers and privileges by a covenant or mutual consent, with an
engagement unto the performance of the duties belonging unto it,
hath its foundation in the light of nature, so far as it hath any thing
in common with other voluntary relations and societies, was insti-
tuted by God himself as the way and means of erecting the church-
state of the old testament, and consisteth in the performance of
such duties as are expressly required of all believers.

CHAPTER III.

Of the polity, rule, or discipline of the church in general.

I. The things last treated of concern the essence of the church,
or the essential constituent parts of it, according unto the appoint-

OF THE POLITY, ETC., OF THE CHURCH IN GENERAL. SI

ment of Christ. It remains, in the next place, that we should treat of
it as it is organical, or a body corporate, a s^\vii\xdl\y political society,
for the exercise of the powers wherewith it is intrusted by Christ,
and the due performance of the duties which he requires. Now,
whereas it is brought into this estate by the setting, fixing, or plac-
ing officers in it, method would require that we should first treat of
them, their nature, names, power, and the ways of coming unto
their offices; but whereas all things concerning them are founded
in the grant of power unto the church itself, and the institution of
polity and rule therein by Jesus Christ, I shall first treat somewhat
thereof in general

That which we intend, on various considerations and in divers re-
spects, is called the power or authority, the polity, the rule, the
government, and the discipline of the church. T1]xq formal nature
of it is its authority or power; its polity is skill and wisdom to act
that power unto its proper ends; its rule is the actual exercise of
that power, according unto that skill and wisdom; its government
is the exercise and application of that authority, according unto that
skill, towards those that are its proper objects; and it is called its
discipline principally with respect unto its end. Yet is it not mate-
rial whether these things are thus accurately distinguished; the same
thing is intended in them all, which I shall call the rule of the
church.

II. The rule of the church is, in general, the exercise of the power
or authority of Jesus Christ, given unto it, according unto the laws
and directions prescribed by himself, unto its edification. This
power in actu primo, or fundamentally, is in the church itself; in
actu secundo, or its exercise, in them that are especially called there-
unto. Whether that which is now called the rule of the church by
some, being a plain secular dominion, have any affinity hereunto, is
justly doubted. That it is in itself the acting of the authority of
Christ, wherein the power of men is ministerial only, is evident:
for, — 1. All this authority in and over the church is vested in him
alone; 2. It is over the souls and consciences of men only, which
no authority can reach but his, and that as it is his ; whereof we
shall treat more afterward.

The sole end of the ministerial exercise of this power and rule, by
virtue thereof, unto the church, is the edification of itself, Rom. xv.
1-3; 2 Cor. x. 8, xiii. 10; Eph. iv. 14, 15.

III. This is the especial nature and especial end of all power
oTanted by Jesus Christ unto the church, namely, a ministry unto
edification, in opposition unto all the ends whei-eunto it hath been
abused ; for it hath been so unto the usurpation of a dominion over
the persons and consciences of the disciples of Christ, accompanied
with secular grandeur, wealth, and power. The Lord Christ never

32 TRUE NATURE OF A GOSPEL CHURCH.

made a grant of any authority for any such ends, yea, they are ex-
pressly forbidden by him, Luke xxii. 25, 26 ; Matt. xx. 25-28, " Jesus
called his disciples unto him, and said, Ye know that the princes of
the Gentiles exercise dominion over them, and they that are great
exercise authority upon them. But it shall not be so among you :
but whosoever will be great among you, let him be your minister;
and whosoever will be chief among you, let him be your servant : even
as the Son of man came not to be ministered unto, but to minister."
All the pleas of the Romanists are utterly insufficient to secure
their papal domination from this sword of the mouth of the Lord
Jesus; for whereas their utmost pretence and defence consists in
this, that it is not dominion and power absolutely that is forbidden,
but the unlawful, tyrannical, 023pressive exercise of power, such as
was in use among the princes of the Gentiles, never was there any
dominion in the world, no, not among the Gentiles, more cruel, op-
pressive, and bloody than that of the pope's hath been. But it is
evident that our Lord Jesus Christ doth not in the least reflect on
the rule or government of the kings and princes of the Gentiles,
which was good and gracious ; yea, he speaks of them in an especial
manner whom their subjects, for their moderate and equal rule, with
their usefulness unto their countries, called tlipyirai, or " benefac-
tors." Their rule, as unto the kind and administration of it in the
kingdoms of the world, he approves of. And such a power or pre-
eminence it was, — namely, good and just in itself, not tyrannical and
oppressive, — that the two disciples desired in his kingdom; which
gave occasion unto this declaration of the nature of his kingdom and
the rule thereof For in this power or dominion two things may
be considered: — 1. The exercise of it over the persons, goods, and
lives of men, by courts, coercive jurisdictions, processes of law, and
external force in punishments; 2. The state, grandeur, pre-emi-
nence, wealth, exaltation above others, which are necessary unto the
maintenance of their authority and power. Both these, in the least
participation of them, in the least degree whatever, are forbidden by
our Saviour to be admitted in his kingdom, or to have any place
therein, on what pretence soever. He will have nothing of lord-
ship, domination, pre-eminence in lordly power, in his church. No
courts, no coercive jurisdictions, no exercise of any human authority,
doth he allow therein; for by these means do the princes of the
Gentiles, those that are the benefactors of their countries, rule amonsf
them. And this is most evident from what, in opposition hereunto,
he prescribes unto his own disciples, the greatest, the best in office,
grace, and gifts, namely, a ministry only to be discharged in the way
of service. How well this great command and direction of our Lord
Jesus Christ hath been, and is, complied withal by those who have
taken on them to be rulers in the church is sufficiently known.

OF THE POLITY, ETC., OF THE CHURCH IN GENERAL. S3

Wherefore there is no rule of the church but what is ininisterial,
consisting in an authoritative declaration and appUcation of the
commands and will of Christ unto the souls of men; wherein those
who exei'cise it are servants unto the church for its edification, for
Jesus' sake, 2 Cor. iv. 5.

It hence fallows that the introduction of human authority into
the rule of the church of Uhrist, in arr7Tund,~destroyeth the nalure
of it, and makes his kingdom to be of this world, and some of his
disciples to beTm their nieasure, like the princes of the^entilos ; nor
is it, ofttimes, from themselves that tliey are not more like them than
they are. The church is the house of Christ, his family, his king-
dom. To act any power, in its rule, which is not his, which derives
not from him, which is not communicated by his legal grant; or to
act any power by ways, processes, rules, and laws, not of his appoint-
ment,— is an invasion of his right and dominion. It can no otherwise
be, if the church be his family, his house, his kingdom; for what father
would endure that any power should be exercised in his family, as to
the disposal of his children and estate, but his own? what earthly
prince will bear with such an intrusion into his rights and dominion ?
Foreign papal power is severely excluded here in England, because
it intrenches on the rights of the crown, by the exercise of an autho-
rity and jurisdiction not derived from the king, according unto the
law of the land; and Ave should do well to take care that at the
same time we do not encroach upon the dominion of Christ by the
exercise of an authority not derived from him, or by laws and rules
not enacted by him, but more foreign unto his kingdom than the
canon law or the pope's rule is unto the laws of this nation, lest we
fall under the statute of prsemiinire, Matt. xx. 25-28. The power of
rule in the church, then, is nothing but a right to yield obedience
unto the commands of Christ, in such a way, by such rules, and for
such ends, as wherein and whereby his authority is to be acted.

The persons concerned in this rule of the church, both those that
rule and those that are to be ruled, as unto all their civil and poli-
tical concerns in this world, are subject unto the civil government of
the kingdoms and places wherein they inhabit, and there are sun-
dry things which concern the outward state and condition of the
church that are at the disposal of the governors of this world ; but
whereas the power to be exercised in the church is merely spiritu al
as unto its objects, which are the consciences of men, and as unto its
ends, which are the tendency of their souls unto God, their spirikial
obed ience in Christ, and eternal life, it is a frenzy to dream of any
other power_oi^ authority in this rule but that of Christ alone.

To sum up this discourse: If the rulers of the church, the greatest
of them, have only a ministerial power committed unto them, and
are precisely limited thereunto ; if in the exercise thereof they are

VOL. XV L • '6

oi TRUE NATUKE OF A GOSPEL CHURCH.^

servants of the church unto its edification; if all lordly domination,
in an exaltation above the church or the members of it in dignity
and authority of this world, and the exercise of power by external,
coercive jurisdiction, be forbidden unto them; if the whole power
and rule of the church be spiritual and not carnal, mighty through
God and not through the laws of men, and be to be exercised by
spiritual means for spiritual ends only, — it is apparent how it hath
been lost in or cast out of the world, for the introduction of a lordly
domination, a secular, coercive jurisdiction, with laws and powers no
way derived from Christ, in the room thereof. Neither is it possible
for any man alive to reconcile the present government of some
churches, either as unto the officers who have the administration of
that rule, or the rules and laws whereby they act and proceed, or the
powers which they exercise, or the jurisdiction which they claim, or
the manner of their proceeding in its administration, unto any toler-
able consistency with the principles, rules, and laws of the govern-
ment of the church given by Christ himself And this alone is a
sufficient reason why those who endeavour to preserve their lo3'alty
entire unto Jesus Christ should, in their own practice, seek after the
reduction of the rule of the church unto his commands and appoint-
ments. In the public disposals of nations we have no concernment.
IV. Whereas, therefore, there isa_]X)wer and authority for its
rule unto edificatIon~grven and committed by the Lord Christ unto
his]^iurch, I shall proceed to inquire hoiu this poiver is comviuni-
cated, what it is, and to whom it is granted"; which shall be declared
in the ensuing observations^^

1. There was an extraordinary church-power committed by the
Lord Jesus Christ unto his apostles, who in their own persons were
the first and only subject of it. It was not granted unto the church,
by it to be communicated unto them, according unto any rules pre-
scribed thereunto ; for their office, as it was apostolical, was ante-
cedent unto the existence of any gospel church-state, properly so
c^led, neither had any church the least concurrence or influence
into their call or mission. Howbeit, when there was a church-state,
the churches being called and gathered by their ministry, they were
given imto the church, and placed in the church for the exercise of
all. office with power, unto their edification, according to the rules
and laws of their constitution, Acts i. 14, 15, etc., vi. 1-4; 1 Cor.
iii. 22, xii. 28; Eph. iv. 11-15.

2. Tliis power is ceased in the church. It is so, not by virtue of
any law or constitution of Christ, but by a cessation of those actings
whence it did flow and whereon it did depend. For unto this
apostolical office and power there were required, — (1.) An immediate
2}€rsonal call from Christ himself; (2.) A commission equally ex-
tensive unto all nations, for their conversion, and unto all churches

OF THE POLITY, ETC., OF THE CHURCH IN GENERAL. 85

equally, for their edification ; (S.) An authority in all cJnirches, com-
prehensive of all that power which is, in the ordinary constitution of
them, distributed among many; (4.) A collation of extraordinary
gifts, as of infallibility in teaching, of working miracles, speaking
with tongues, and the like. Whereas, therefore, all these things do
cease, and the Lord Christ doth not act in the same manner towards
any, this office and power doth absolutely cease. For any to pretend
themselves to be successors unto these apostles, as some with a strange
confidence and impertinency have done, is to plead that they are per-
sonally and immediately called by Christ unto their office, that they
have authority with respect unto all nations and all churches, and are
endued with a spirit of infallibility and a power of working miracles;
whereof outward pomp and ostentation are no sufficient evidences :
and certainly when some of them consider one another, and talk of
being the apostles' successors, it is but " Aruspex aruspicem."^

3. Least of all, in the ordinary state of the church, and the conti-
nuation thereof, hath the Lord Christ appointed a vicar, or rather,
as is pretended, a successor, with a plenitude of all church-power, to
be by him parcelled out unto others. This is that which hath over-
thrown all church rule and order, introducing Luciferian pride and
antichristian tyranny in their room. And whereas the only way of
Christ's acting his authority over the churches, and of communicat
ing authority unto them, to be acted by them in his name, is by his
word and Spirit, which he hath given to continue in his church unto
that end unto the consummation of all things, the pope of Rome
placing himself in his stead for these ends, doth thereby " sit in the
temple of God, and show himself to be God." But this is sufficiently
confiTted among all sober Christians; and those who embrace it may
be left to contend with the Mohammedans, who affirm that Jesus
left John the Baptist to be his successor, as Ali succeeded unto
Mohammed.

4. All those by whom the ordinary rule of the church is to be ex-
ercised unto its edification are, as unto their office and power, given
unto the church, set or placed in it, not as " lords of their faith, but
as helpers of their joy," 1 Cor. ii. 3, iii. 21-23; 2 Cor. i. 24; Eph.
iv. 11-15; 1 Pet. v. 1, 2: for the church is the spouse of Christ,
the Lamb's wife, and , by virtue of that relation, the enfeoffment into
this power is her due and dowry. All particular persons are but her
servants for Christ's sake; for though some of them be stewards, and
set over all their fellow-servants, yet he hath not given them the
trust of power to rule his spouse at their own will, and to grant
what they please unto her.

' An allusion to a saying of Cicero rospocting soothsayers : " Mirabile vidctur qnhd
non rideat aruspex cum aruspiccm viderit." — Uc Nat. Deor. lib. i. cap. xxvi. ; and De
Dirina. lib. ii. cap. xxiv. — Ed.

36 TEUE NATURE OF A GOSPEL CHURCH,

5. But as this whole church-power is committed unto the whole
church by Christ, so all that are called unto the peculiar exercise of
any part of it, by virtue of office-authority, do receive that authority
from him by the only way of the communication of it, — namely, by
his Avord and Spirit, through the ministry of the church; whereof we
shall treat afterward.

V. These things being thus premised in general concerning church-
power, we must treat yet particularly of the communication of it from
Christ, and of its distribution as unto its residence in the church: —

1. Every individual believer hath power or right given unto him,
/Upon his believing, to become a son of God, John i. 12. Hereby,
' as such, he hath a right and title radically and originally unto, with
( an interest in, all church-privileges, to be actually joossessed and

used according to the rules by him prescribed ; for he that is a
I son of God hath a right unto all the privileges and advantages of
the family of God, as v/ell as he is obliged unto all the duties of it.
' Herein lies the foundation of all right unto church-power; for both
^ it and all that belongs unto it are a part of the purchased inheritance,
whereunto right is granted by adoption. Wherefore the first, original
' grant of all church power and privileges is made unto believers as
I such. Theirs it is, with these two limitations: — (1.) That as such
only they cannot exercise any church-power but upon their due ob-
servation of all rules and duties given unto this end ; such are joitit
confession and confederation. (2.) That each individual do actually
participate therein, according to the especial rules of the church,
which peculiarly respects women that do believe.

2. Wherever there are "two or three" of these believers (the small-
est number), right or power is granted unto them actuall}' to meet
together in the name of Christ for their mutual edification; where-
unto he hath promised his presence among them. Matt, xviii. 19, 20.
To meet and to do any thing in the name of Christ, as to exhort,
instruct, and admonish one another, or to pray together, as verse 19,
there is an especial right or power required thereunto. This is
granted by Jesus Christ unto the least number of consenting be-
lievers. And this is a second preparation unto the communication
of church-power. Unto the former faith only is required; unto this,
profession, with nmtual consent unto and agreement in the evan-
gelical duties mentioned, are to be added.

3. Where the number of believers is increased so as that they are
sufficient, as unto their number, to observe and perform all church-
duties in the way and manner prescribed for their performance, thoy
have right and power granted unto them to make a joint solemn
confession of their faith, especially as unto the person of Christ and
his n^ediation. Matt. xvi. lG-18; as also to give up themselves unto
him and to one another, in a holy agreement or confederation to do

OF THE POLITY, ETC., OF THE CHURCH IN GENERAL. 3 7

and observe all things whatever that he hath commanded. Hereon,
by virtue of his laws in his institutions and commands, he gives them
power to do all things in their order which he grants unto his church,
and instates them in all the rights and privileges thereof. These be-
lievers, I say, thus congregated into a church-state, have imme-
diately, by virtue thereof, power to take care that all things be done
among them as by the Lord Christ they are commanded to be done
in and by his church.

This, therefore, is the church essential and homogeneal, unto which
the Lord Christ hath granted all that church-power which we inquire
after, made it the seat of all ordinances of his worship, and the taber-
nacle wherein he Avill dwell; nor, since the ceasing of extraordinary
officers, is there any other way possible for the congregating of
any church than what doth virtually include the things we have
mentioned.

4. But yet this church-state is not complete, nor are the ends of
its institution attainable in this state, for the Lord Christ hath
appointed such things in and unto it which in this state it cannot
observe; for he hath given authority unto his church, to be exer-
cised both in its rule and in the administration of his solemn ordi-
nances of worship. The things before mentioned are all of them
acts of right and power, but not of authority.

5. Wherefore the Lord Christ hath ordained offices^ and appointed
officersjtojbe established in the church, Eph. iv. 11-15. Unto these
is all church authority granted ; for all authority is an act of office-
power, Avhich is that which gives unto what is performed by the
officers]of the church the formal nature_of authority.

6. Therefore unto the church, in the state before described, right
and power is granted by Christ to call, choose, appoint, and set apart,
persons made meet for the work of the offices appointed by him,
in the ways and by the means appointed by him. Nor is there
any other way whereby ordinary officers may be fixed in the church,
as we have proved before, and shall farther confirm afterward.

That which hereon we must inquire into is, How, or by what means,
or by what acts of his sovereign power, the Lord Christ doth commu-
nicate office-power, and therewith the office itself, unto any persons,
whereon their authority is directly from him ; and what are the acts
or duties of the church in the collation of this authority.

The acts of Christ herein may be reduced unto these heads : —
1. He hath iiistituted and_ap£ointed the offices themselves, and
made a grant of them unto the church, for its edification ; as also, he
hath determined and limited the powers^nd duties of the officers. It
is not in the power of any, or of all the churches in the world, to ap-
point any office or officer in the church that Christ hath not appointed ;
and where there are any such, they can have no church-authorit}'-,

38 TRUE NATURE OF A GOSPEL CHURCH.

properly so called, for that entirely ariseth from, and is resolved into,
the institution of the office by Christ himself And heace, in the
firjt place, all the authority of of&cers in the church proceeds from
the authority of Christ in the institution of the office itself; for that
which gives being unto any thing gives it also its essential properties.

2. By virtue of his relation imto the church as its head, of his kingly
power overit and care of it, whereon the continuation and edification of
the church in this world do depend, wherever he hath a church called,
he furnisheth some persons with such gifts, abilities, and endow-
ments as are necessary to the discharge of such offices, in the powers,
works, and duties of them ; for it is most unquestionably evident,
both in the nature of the thing itself and in his institution, that there
are some especial abilities and qualifications required to the discharge
of every church-office. Wherefore, where the Lord Christ doth not
communicate of these abilities in such a measure as by virtue of them
church-order may be observed, church-power exercised, and all church-
ordinances administered according to his mind, unto the edification
of the church, it is no more in the power of men to constitute officers
than to erect and create an office in the church, Eph.iv. 11-15; iCor.
xii. 4-10, etc.; Rom. xii. 6-8.

This collation of spiritual gifts and abiHties for office by Jesus
Christ unto any doth not immediately constitute all those, or any of
them, officers in the church, on whom they are collated, without the
observation of that method and order which he hath appointed in
the church for the communication of office-power ; yet is it so pre-
requisite thereunto, that no person not made partaker of them in the
measure before mentioned can, by virtue of any outward rite, order,
or power, be really vested in the ministry.

3. This communication of office-power on the part of Christ con-
sists in his institution and appointment of the way and means
whereby persons gifted and qualified by himself ought to be actually
admitted into their offices, so as to administer the powers and perform
the duties of them ; for the way of their call and ordination, whereof
we shall speak afterward, is efficacious unto this end of communi-
cating office-power merely from his institution and appointment of
it, and what is not so can have no causal influence into the com-
munication of this jDower. For although sundry things belonging
hereunto are directed by the light of nature, as it is that where one
man is set over others in power and authority, which before he had
no natural right unto, it should be by their own consent and choice;
and some tilings are of a moral nature, as that especial prayer be
used in and about affairs that need especial divine assistance and
favour; and there may be some circumstances of outward actions
herein not to be determined but by the rule of reason on the present
posture of occasions, — yet nothing bath any causal influence into the

OF THE POLITY, ETC., OF THE CHURCH IN GENERAL. S9

communication of office-power but what is of the institution and
appointment of Christ. By virtue hereof, all that are called unto
this office do derive all their power and authority from him alone.

4. He hath hereon given commands unto the whole church to
submit themselves unto the authority of these officers in the dis-
charqeof their office, who are so appointed, so prepared or qualified,
so called by himself, and to obey them in all things, according unto
the limitations which himself also hath given unto the power and
authority of such officers; for they who are called unto rule and
authority in the church by virtue of their office are not thereon ad-
mitted unto an unlimited power, to be exercised at their pleasure in
a lordly or despotical manner, but their power is stated, bounded,
limited, and confined, as to the objects of it, its acts, its manner of ad-
ministration, its ends, and as unto all things wherein it is concerned.
The swelling over these banks by ambition, the breaking up of these
bounds by pride and love of domination, by the introduction of a
power over the persons of men in their outward concerns, exercised
in a legal, coercive, lordly manner, are sufficient to make a forfeiture
of all church-power in them who are guilty of them. But after that
some men saw it fit to transgress the bounds of power and authority
prescribed and limited unto them by the Lord Christ, — which was
really exclusive of lordship, dominion, and all elation above their
brethren, leaving them servants to the church for Christ's sake, — they
began to prescribe bounds unto themselves, such as were suited unto
their interest, which they called rules or canons, and never left en-
larging them at their pleasure until they instated the most absolute
tyranny in and over the church that ever was in the -world.

By these ways and means doth the Lord Christ communicate office-
power unto them that are called thereunto ; whereon they become
not the officers or ministers of men, no, not of the church, as unto
the actings and exercise of their authority, but only as the good and
edification of the church is the end of it, but the officers and minis-
ters of Christ himself.

It is hence evident, that, in the communication of church-iDower
in office unto any persons called thereunto, the work and duty of
the church consists formally in acts of obedience unto the commands
of Christ. Hence it doth not give unto such officers a power or
authority that was formally and actually in the body of the com-
munity by virtue of any grant or law of Christ, so as that they
should receive and act the power of the church by virtue of a delega-
tion from them; but only they design, choose, and set apart the indi-
vidual persons, who thereon are intrusted with office-power by Christ
himself, according as was before declared. This is the power and
right given unto the church, essentially considered, with respect unto
the ir officers, — namely, to design, call, choose, and set apart, the per-

40 TRUE NATURE OF A GOSPEL CHURCH.

sons, by the ways of Christ's appointment, unto those offices wliere-
unto, by his laws, he hath annexed church j^ower and authority.

We need not, therefore, trouble ourselves Avith the disputes about
the first subject of church-power, or any part of it; for it is a certain
rule, that, in the jjerformance of all duties which the Lord Christ
requires, either of the whole church or of any in the church, espe-
cially of the officers, they are the first subject of the j^oiuer needful
unto such duties who are immediately called tinto them. Hereby
all things come to be done in the name and authority of Christ; for
the power of the churcli is nothing but a right to perform church-
duties in obedience unto the commands of Christ and according
unto his mind. Wherefore all church-power is originally given unto
the church essentially considered, which hath a double exercise; —
first, in the call or choosing of officers; secondly, in their volun-
tary acting with them and under them in all duties of rule. 1. All
authority in the church is committed by Christ unto the officers or
rulers of it, as unto all acts and duties whereunto office-power is
required; and, 2. Every individual person hath the liberty of his
own judgment as unto his own consent or dissent in what he is him-
self concerned.

That this power, under the name of "the keys of the kingdom of
heaven," was originally granted unto the whole professing church of
believers, and that it is utterly impossible it should reside in any
other, who is subject unto death, or if so, be renewed upon any occa-
sional intermission, is so fully proved by all Protestant writers against
the Papists that it needs not on this occasion be again insisted on.

VI. These things have been spoken concerning the polity of the
church in general, as it is taken objectively for the constitution of
its state and the laws of its rule. We are in the next place to con-
sider it subjectively, as it is a power or faculty of the minds of men
unto whom the rule of the church is committed; and in this sense
it is the wisdom or understanding of the officers of the church to
exercise the government in it appointed by Jesus Christ, or to rule
it according to his laws and constitutions. Or,

This wisdom is a spiritual gift, 1 Cor. xii. 8, whereby the officers
of the church are enabled to make a due application of all the rules
and laws of Christ, unto the edification of the church and all the
members of it.

Unto the attaining of this wisdom are required, — ]. Fervent
prayer for it, James i. 5. 2. Diligent study of the Scripture, to
find out and understand the rules given by Christ unto this purpose^
Ezra vii. 10; 2 Tim. ii. 1, 15. 3. Humble waiting on God for the
revelation of all that it is to be exercised about, Ezek. xliii. 11. 4. A
conscientious exercise of the skill which they have received; talents
traded with duly will increase. 5. A continual sense of the account

OF THE POLITY, ETC., OF THE CHURCH IN GENERAL. 41

which is to be given of the discharge of this great trust, being called
to rule in the house of God, Heb. xiii. 1 7.

How much this wisdom hath been neglected in ehurch-govern-
moDt, yea, how much it is despised in the world, is evident unto all.
It is skill in the canon law, in the proceedings of vexatious courts,
with the learning, subtilty, and arts, which are required thereunto,
that is looked on as the only skill to be exercised in the government
of the church. Without this a man is esteemed no way meet to
be employed in any part of the church-government; and according
as any do arrive unto a dexterity in this polity, they are esteemed
eminently useful. But these things belong not at all unto the go-
vernment of the church appointed by Christ; nor can any sober
man think in his conscience that so they do. What is the use of
this art and trade as unto political ends we inquire not. Nor is the
true wisdom required unto this end, with the means of attaining of
it, more despised, more neglected, by any sort of men in the world,
than by those whose pretences unto ecclesiastical rule and authority
would make it most necessary unto them.

Two things follow on the supposition laid down : —

1. That the wisdom intended is not promised unto all the mem-
hers of the church in general, nor are they required to seek for it
by the ways and means of attaining it before laid down, but respect
is had herein only unto the officers of the church. Hereon de-
pendeth the equity of the obedience of the people unto their rulers;
for wisdom for rule is peculiarly granted unto them, and their duty
it is to seek after it in a peculiar manner. Wherefore those who,
on every occasion, are ready to advance their own wisdom and un-
derstanding in the affairs and proceedings of the church against the
wisdom of the officers of it are proud and disorderly.

I speak not this to give any countenance unto the outcries of
some, that all sorts of men will suppose themselves wiser than their
rulers, and to know what belongs unto the government of the church
better than they; whereas the government which they exercise be-
longs not at all unto the rule of the church, determined and limited
in the Scripture, as the meanest Christian can easily discern ; nor is
it pretended by themselves so to do: for they say that the Lord
Christ hath prescribed nothing herein, but left it unto the will and
wisdom of the church to order all things as they see necessary, which
church they are. Wherefore, if that will please them, it shall be
granted, that in skill for the management of ecclesiastical affairs
according to the canon law, with such other rules of the same kind
as they have framed, and in the legal proceedings of ecclesiastical
courts, as they are called, there are none of the people that are equal
unto them or will contend with them.

2. It hence also follows that those who are called unto rule in the

42 TEUE NATURE OF A GOSPEL CHUECH.

church of Christ should diligently endeavour the attaining of and
increasing in this wisdom, giving evidence thereof on all occasions,
that the church may safely acquiesce in their rule. But hereunto so
many things do belong as cannot in this place be meetly treated of ;
somewhat that appertains to them shall afterward be considered.

CHAPTER IV.

The officers of the church.

The church is considered either as it is essential, with respect unto
its nature and being, or as it is organical, with respect unto its order.'

The constituent causes and parts of the church, as unto its essence
and being, are its institution, matter, and form, whereof we have
treated.

Its order as it is organical is founded in that communication of
power unto it from Christ which was insisted on in the foregoing
chapter.

The organizing of a church is the placing or implanting in it those
officers which the Lord Jesus Christ hath appointed to act and ex-
ercise his authority therein. For the rule and government of the
church are the exertion of the authority of Christ in the hands of
them unto whom it is committed, that is, the officers of it ; not that
all officers are called to rule, but that none are called to rule that are
not so.

The officers of the church in general are of two sorts, " bishops
and deacons," Phil. i. 1 ; and their work is distributed into " pro-
phecy and ministry," Rom. xii. 6, 7.

The bishops or elders are of two sorts: — 1. Such as have autho-
rity to teach and administer the sacraments, which is commonly
called the j^ower of order; and also of riding, which is called a
power of jurisdiction, corruptly: and, 2. Some have only poiver for
rule; of which sort there are some in all the churches in the world.

Those of the first sort are distinguished into pastors and teachers.

The distinction between the elders themselves is not like that be-
tween elders and deacons, which is as unto the whole kind or nature
of the office, but only with respect unto work and order, whereof we
shall treat distinctly.

The first sort of officers in the church are bisho})s or elders, con-
cerning whom there have been mighty contentions in the late ages of
the church. The principles we have hitherto proceeded on discharge
us from any especial interest or concernment in this controversy; for
if there be no church of divine or apostolical constitution, none in

THE OFFICERS OF THE CHURCH. 43

being in the second or third century, but only a particular congrega-
tion, the foundation of that contest, which is aljout pre-eminence and
power iu the same person over many churches, falls to the ground.

Indeed, strife about power, superiority, and jurisdiction over one
another, amongst those who pretend to be ministers of the gospel, is
full of scandal. It started early iu the church, was extinguished by
the Lord Christ in his apostles, rebuked by the apostles in all others,
Matt, xviii. 1-4, xxiii. 8-11 ; Luke xxii, 24-26; 1 Pet. v. 1-5 ; 2 John
9, 10; yet, through the pride, ambition, and avarice of men, it hath
grown to be the stain and shame of the church in most ages: for
neither the sense of the authority of Chri.st forbidding such ambitious
designings, nor the proposal of his own example in this particular
case, nor the experience of their own insufficiency for the least part
of the work of the gospel ministry, have been able to restrain the
minds of men from coveting after and contending for a prerogative
in church-power over others; for though this ambition, and all the
fruits or rewards of it, are laid under a severe interdict by our Lord
Jesus Christ, yet Vv'hen men (like Achan) saw "the wedge of gold and
the goodly Babylonish garment" that they thought to be in power,
domination, and wealth, they coveted them and took them, to the
great disturbance of the church of God.

If men would but a little seriously consider what there is in that
care of souls, even of all them over whom they pretend church power,
rule, or jurisdiction, and what it is to give an account concerning
them before the judgnient-seat of Christ, it may be it would abate of
their earnestness in contendino; for the enlargement of their cures.

The claim of episcopacy, as consisting in a rank of persons distinct
from the office of presbyters, is managed with great variety. It is
not agreed whether they are distinct in order above them, or only
as unto a certain desrree amonsf them of the same order. It is not
determined what doth constitute that pretended distinct order, nor
wherein that degree of pre-eminence in the same order doth con-
sist, nor what basis it stands upon. It is not agreed whether this
order of bishops hath any church-power appropriated unto it, so
as to be acted singly by themselves alone, without the concurrence
of the presbyters, or how far that concurrence is necessary in all
acts of church order or power. There are no bounds or limits of
the dioceses Avhich they claim the rule in and over, as churches
whereunto they are peculiarly related, derived either from divine
institution or tradition, or general rules of reason respecting both
or either of them, or from the consideration of gifts and abihtics,
or any thing else wherein church-order or edification is concerned.
Those who plead for diocesan episcopacy will not proceed any farther
but only that there is, and ought to be, a superiority in bishops over
presbyters in order or degree; but whether this must be over pres-

44 TRUE NATURE OF A GOSPEL CHURCH.

byters in one church only, or in many distinct churches, — whether it
must be such as not only hinders them utterly from the discharge
of any of the duties of the pastoral office towards the most of them
whom they esteem their flocks, and necessitates them unto a rule by
unscriptural church officers, laws, and power, — they suppose doth not
belong unto their cause, whereas, indeed, the weight and moment of
it doth lie in and dejaend on these things. Innumerable other un-
certainties, differences, and variances there are about this singular
episcopacy, which we are not at present concerned to inquire into,
nor shall I insist on any of those which have been already mentioned.
But yet, because it is necessary unto the clearing of the evangeli-
cal pastoral office, which is now under consideration, unto what iiath
been pleaded before about the non-institution of any churches be-
yond particular congregations, which is utterly exclusive of all pre-
tences of the present episcopacy, I shall briefly, as in a diversion, add
the arguments which undeniably prove that in the whole New Testa-
ment bishops and presbyters, or elders, are every way the same per-
sons, in the same office, have the same function, without distinction
in order or degree; which also, as unto the Scripture, the most
learned advocates of prelacy begin to grant : —

1. The apostle describing what ought to be the qualifications of
presbyters or elders, gives this reason of it, Because a bishop must
be so: Tit. i. 5-9, " Ordain elders in every city, if any be blameless,"
etc., " for a bishop must be blameless." He that would prove of what
sort a presbyter, that is to be ordained so, ought to be, [and] gives this
reason for it, that "such a bishop ought to be," intends the same person
and office by presbyter and bishop, or there is no congruity of speech
or consequence of reason in what he asserts. To suppose that the
apostle doth not intend the same persons and the same office by
" presbyters" and " bishops," in the same place, is to destroy his
argument and render the context of his discourse unintelligible-
He that will say, " If you make a justice of peace or a constable, he
must be magnanimous, liberal, full of clemency and courage, for so
a king ought to be," will not be thought to argue very wisely; yet
such is the argument here, if by " elders" and " bishops" distinct
orders and offices are intended.

2. There were many bishojJS in one city, in one particular church:
Phil. i. 1, " To all the saints in Christ Jesus which are at Philippi,
with the bishops and deacons." That the church then at Philippi was
one particular church or congregation was proved before. But to have
many bishops in the same church, whereas the nature of the episco-
pacy pleaded for consists in the superiority of one over the presbyters
of many churches, is absolutely inconsistent. Such bishops whereof
there may be many in the same church, of the same order, equal in
power and dignity with respect unto office, will easily be granted ;

THE OFFICEES OF THE CHURCH. 45

but then tliey are presbyters as well as bishops. There will, I fear,
be no end of this contest, because of the prejudices and interests of
some; but that the identity of bishops and presbyters should be
more plainly expressed can neither be expected nor desired.

3. The apostle, being at Miletus, sent to Ephesus for the elders of
the church to come unto him ; that is, the elders of the church at
Ephesus, as hath been elsewhere undeniably demonstrated, Acts xx.
17, 18: unto these elders he says, "Take heed unto yourselves, and to
all the flock over the which the Holy Ghost hath made you bishops,
to feed the church of God," verse 28. If " elders" and " bishops" be not
the same persons, having the same office, the same function, and the
same duties, and the same names, it is impossible, so far as I under-
stand, how it should be expressed : for these elders are they whom
the Holy Ghost made bishops, they were many of them in the same
church, their duty it was to attend unto the flock and to feed the
church, which comprise all the duties, the whole function of elders
and bishops; which must therefore be the same. This plain testi-
mony can no way be evaded by pretences and conjectures, unwritten
and uncertain ; the only answer unto it is, "It was indeed so then, but
it was otherwise afterward;" which some now betake themselves unto.
But these elders were either elders only, and not bishops; or bishops
only, and not elders; or the same persons were elders and bishops, as
is plainly affirmed in the words. The last is that which we plead.
If the first be asserted, then was there no bishop then at Ephesus,
for these elders had the whole oversight of the flock ; if the second,
then were there no elders at all, which is no good exposition of those
words, that " Paul called unto him the elders of the church."

4. The apostle Peter writes unto the "■elders" of the churches that
they should " feed the flock," svisx-ovomTii;, " taking the oversight," or
exercising the office and function of bishops over it; and that not
as " lords," but as " ensamples" of humility, obedience, and holiness,
to the whole flock, 1 Pet. v. 1-3. Those on whom it is incumbent
to feed the flock and to superintend it, as those who in the first
place are accountable unto Jesus Christ, are bishops, and such as
have no other bishop over them, unto whom this charge should be
principally committed ; but such, according unto this apostle, are the
elders of the church: therefore these elders and bishops are the
same. And such were the riyou/Mvoi, the guides of the church at Jeru-
salem, whom the members of it were bound to obe}', as those that did
watch for and were to give an account of their souls, Heb. xiii. 17.

5. The substance of these and all other instances or testimonies of
the same kind is this: Those whose names are the same, equally
common and applicable unto them all, whose function is the same,
Avhose qualifications and characters are the same, whose duties, ac-
count, and reward are the same, concerning whom there is in no one

46 TRUE NATUEE OF A GOSPEL CIIUECH.

place of Scripture the least mention of inequality, disparity, or pre-
ference iu office among them, they are essentially and every way the
same. That thus it is with the elders and bishops in the Scripture
cannot modestly be denied.

I do acknowledge, that where a church is greatly increased, so as
that there is a necessity of many elders in it for its instruction and
rule, decency and order do require that one of them do, in the man-
agement of all church-affairs, preside, to guide and direct the way
and manner thereof: so the presbyters at Alexandria did choose
one from among themselves that should have the pre-eminence of a
president among them. Whether the person that is so to preside
be directed unto by being first converted, or first ordained, or on the
account of age, or of gifts and abilities, whether he continue for a
season only, and then another be deputed unto the same work, or
for his life, are things in themselves indifferent, to be determined
according unto the general rules of reason and order, with respect
unto the edification of the church.

I shall never oppose this order, but rather desire to see it in prac-
tice,— namely, that particular churches were of such an extent as
necessarily to require many elders, both teaching and ruling, for their
instruction and government; for the better observation of order and
decency in the public assemblies; for the fuller representation of the
authority committed by Jesus Christ unto the officers of his church ;
for the occasional instruction of the members in lesser assemblies,
which, as unto some ends, may be stated also ; with the due attendance
unto all other means of edification, as watching, inspecting, warning,
admonishing, exhorting, and the like: and that among these elders
one should be chosen by themselves, with the consent of the church,
not into a new order, not into a degree of authority above his breth-
ren, but only unto his part of the common Avork in a peculiar manner,
which requires some kind of precedency. Hereby no new officer, no
new order of officers, no new degree of power or authority, is consti-
tuted in the church; only the work and duty of it is cast into such
an order as the very light of nature doth require.

But there is not any intimation in the Scripture of the least im-
parity or inequality, in order, degree, or authority, among officers of
the same sort, whether extraordinary or ordinary. The apostles were
all equal; so were the evangelists, so were elders or bishops, and so
were deacons also. The Scripture knows no more of an archbishop,
such as all diocesan bishops are, nor of an archdeacon, than of an arch-
apostle, or of an arclievangelist, or an archprophet. Howbeit it is
evident that in all their assemblies they had one who did preside in
the manner before described; which seems, among the apostles, to
have been the prerogative of Peter.

The brethren also of the church may be so multiplied as that the

THE OFFICERS OF THE CHUllCH. 47

constant meeting of them all in one place may not be absolutely best
for their edification; howbeit, that on all the solemn occasions of the
church whereunto their consent was necessary, they did of old, and
ought still, to meet in the same place, for advice, consultation, and
consent, was proved before. This is so fully expressed and exem-
plified in the two great churches of Jerusalem and Antioch, Acts xv.,
that it cannot be gainsaid. When Paul and Barnabas, sent by the
" brethren" or church at Antioch, verses 1-8, were come to Jerusalem,
they were received by "the church," as the brethren are called, in dis-
tinction from the "apostles and elders," verse 4. So when the apostles
and elders assembled to consider of the case proposed unto them,
the whole " multitude" of the church, that is, the brethren, assembled
with them, verses 6, 1 2 ; neither were they mute persons, mere audi-
tors and spectators in the assembly, but they concurred both in the
debate and determination of the question, insomuch that they are ex-
pressly joined with the apostles and elders in the advice given, verses
22, 23. And when Paul and Barnabas returned unto Antioch, the
" multitude," unto whom the letter of the church at Jerusalem was
directed, came together about ii, verses 23, SO. Unless this be ob-
served, the primitive church-state is overthrown. But I shall return
from this digression.

The first officer or elder of the church is the pastor. A pastor is
the elder that feeds and rules the flock, 1 Pet. v. 2; that is, who is
its teacher and its bishop: noz/jtavars, =-/(r%ocroDi/7-£;, "Feed, taking the
oversight."

It is not my })resent design or work to give a full account of the
qualifications required in persons to be called unto this office, nor of
their duty and work, with the qualities or virtues to be exercised
therein ; it would require a large discourse to handle them practi-
cally, and it hath been done by others. It were to be wished that
what is of this kind expressed in the rule, and which the nature of
the office doth indispensably require, were more exemplified in prac-
tice than it is. But some things relating unto this officer and his
office, that are needful to be well stated, I shall treat concerning.

The name of a pastor or shejjherd is metaphorical. It is a deno-
mination suited unto his work, denoting the same office and person
with a bishop or elder, spoken of absolutely, without limitation unto
either teaching or ruling; and it seems to be used or applied unto
this office because it is more comjDrehensive of and instructive in all
the duties that belong unto it than any other name whatever, nay,
than all of them put together. The grounds and reasons of this
metaphor, or whence the church is called a flock, and whence God
termeth him.self the shepherd of the flock; whence the sheep of this
flock are committed unto Christ, whereon he becomes " the good
shepherd that lays down his life for the sheep," and the prince of

48 TRUE NATURE OF A GOSPEL CHURCH.

shepherds; what is the interest of men in a participation of this
office, and what their duty thereon, — are things well worth the consi-
deration of them who are called unto it. "Hirelings," yea, " wolves"
and " dumb dogs," do in many places take on themselves to be shep-
herds of the flock, by whom it is devoured and destroyed, Acts xx.
]8, 19, etc.; 1 Pet. v. 2-4; Cant. i. 7; Jer. xiii. 17, xxiii. 2; Ezek.
xxxiv. 3; Gen. xlix. 24; Ps. xxiii. 1, Ixxx. 1 ; John x. 11, 14-16; Heb.
xiii. 20; 1 Pet. ii. 25, v. 4.

Whereas, therefore, this name or appellation is taken from and in-
cludes in it love, care, tenderness, watchfulness, in all the duties of
going before, preserving, feeding, defending the flock, the sheep and
the lambs, the strong, the weak, and the diseased, with accountable-
ness, as servants, unto the chief Shepherd, it was generally disused in
the church, and those of bishops or overseers, guides, presidents,
elders, which seem to include more of honour and authority, were re-
tained in common use; though one of them at last, namely, that
of bishops, with some elating compositions and adjuncts of power,
obtained the pre-eminence. Out of the corruption of these composi-
tions and additions, in archbishops, metropolitans, patriarchs, and the
like, brake forth the cockatrice of the church, — that is, the pope.

But this name is by the Holy Ghost appropriated unto the princi-
pal ministers of ^Christ in his church, Eph. iv. 11; and under that
name they were promised vmto the church of old, Jer. iii. 15.
And the work of these pastors is to feed the flock committed to
their charge, as it is constantly required of them. Acts xx. 28;
1 Pet. V. 2.

Of pastoral feeding there are two parts: — 1. Teaching or in-
struction; 2. Rule or discipline. Unto these two heads may all
the acts and duties of a shei:)herd toward his flock be reduced; and
both are intended in the term of "feeding," 1 Chron. xi. 2, xvii. 6 ; Jer.
xxiii. 2; Mic. v. 4, vii. 14; Zech. xi. 7; Acts xx. 28; John xxi. 15-17;
1 Pet. V. 2, etc. Wherefore he who is the pastor is the bishop, the
elder, the teacher of the church.

These works of teaching and ruling may be distinct in several
officers, namely, teachers and rulers ; but to divide them in the
same office of pastors, that some pastors should feed by teaching
only, but have no right to rule by virtue of their office, and some
should attend in exercise unto rule only, not esteeming themselves
obliged to labour continually in feeding the flock, is almost to over-
throw this office of Christ's designation, and to set up two in the
room of it, of men's own projection.

Of the call of men unto this office so many things have been
spoken and written b}' others at large that I shall only insist, and
that very briefly, on some things which are either of the most impor-
tant consideration or have been omitted by others ; as, —

THE OFFICERS OF THE CHURCH. 49

1. Unto the call of any person unto this office of a pastor in the
church there are certain qualifications previously required in him,
disposing and making him fit for that office. The outward call is an
act of the church, as we shall show immediately ; but therein is re-
quired an obediential acting of him also who is called. Neither of
these can be regular, neither can the church act according to rule and
order, nor the person called act in such a due obedience, unless there
are in him some previous indications of the mind of God, designing
the petson to be called by such qualifications as may render him
meet and able for the discharge of his office and work ; for ordinary
vocation is not a collation of gracious spiritual abilities, suiting and
making men meet for the pastoral office, but it is the communi-
cation of right and power for the regular use and exercise of gifts
and abilities received antecedently unto that call, unto the edifica-
tion of the church, wherein the office itself doth consist. And if we
would know what these qualifications and endowments are, for the
substance of them, we may learn them in their great example and
pattern, our Lord Jesus Christ himself Our Lord Jesus Christ, be-
ing the good Shepherd, whose the sheep are, the Shepherd and Bishop
of our souls, the chief Shepherd, did design, in the undertaking and
exercise of his pastoral office, to give a type and example unto all
those who are to be called unto the same office under him; and if
there be not a conformity unto him herein, no man can assure his
own conscience or the church of God that he is or can be law^fully
called unto this office.

The qualifications of Christ unto, and the gracious qualities of his
mind and soul in, the discharge of his pastoral office, may be referred
unto five heads: —

(L) That furniture luith spiritual gifts and abilities by the com-
munication of the Holy Ghost unto him in an unmeasurable fulness,
whereby he was fitted for the discharge of his office. This is expressed
with respect unto his undertaking of it, Isa. xi. 2, 3, Ixi. 1-3 ; Luke
iv. 14. Herein was he "anointed with the oil of gladness above his
fellows," Heb. i. 9. But this unction of the Spirit is, in a certain mea-
sure, required in all who are called, or to be called, unto the pastoral
office, Eph. iv. 7. That there are spiritual powers, gifts, and abilities^
required unto the gospel ministry, I have at large declared iu another
treatise, as also what they are; and where there are none of those
spiritual abilities which are necessary unto the edification of the
church in the administration of gospel ordinances, as in prayer,
pi'eaching, and the like, no outward call or order can constitute any
man an evangelical pastor. As unto particular persons, I will not
contend as unto an absolute nullity in the office by reason of their
deficiency in spiritual gifts, unless it be gross, and such as renders
them utterly useless unto the edification of the church. I only say,

VOL. XVI. 4

50 TRUE NATURE OF A GOSPEL CHURCH.

that no man can in an orderly way and manner be called or set apart
unto this office in whom there are not some indications of God's
designation of him thereunto by his furniture with spiritual gifts,
of knowledge, wisdom, understanding, and utterance for prayer and
preaching, Avith other ministerial duties, in some competent mea-
sure.

(2.) ComjMSsion and love to the flock were gloriously eminent in
this " great Shepherd of the sheep." After other evidences hereof,
he gave them that signal confirmation in laying down his life for
them. This testimony of his love he insists upon himself, John x.
And herein also his example ought to lie continually before the eyes
of them who are called unto the pastoral office. Their entrance
should be accompanied with love to the souls of men ; and if the dis-
charge of their office be not animated with love unto their flocks,
wolves, or hirelings, or thieves, they may be, but shepherds they are
not. Neither is the glory of the gospel ministry more lost or defaced
in any thing, or by any means, than by the evidence that is given
among the most of an inconformity unto Jesus Christ in their love
unto the flock. Alas! it is scarce once thought of amonsfst the most
of them who, in various degrees, take upon them the pastoral office.
Where are the fruits of it? what evidence is given of it in any kind?
It is well if some, instead of laying down their lives for them, do not
by innumerable ways destroy their souls.

(3.) There is and was in this great Shepherd a continual watch-
fulness over the whole flock, to keep it, to preserve it, to feed, to lead,
and cherish it, to purify and cleanse it, until it be presented iin-
spotted unto God. He doth never slumber nor sleep; he watereth his
vineyard every moment ; he keeps it night and day, that none may
hurt it ; he loseth nothing of what is committed to him. See Isa. xl.
11. I speak not distinctly of previous qualifications unto an outward
call only, but with a mixture of those qualities and duties which are
required in the discharge of this office; and herein also is the Lord
Christ to be our example. And hereunto do belong, — [1.] Constant
'prayer for the flock ; [2.] Diligence in the dispensation of the word
with wisdom, as unto times, seasons, the state of the flock in general,
their light, knowledge, ways, walking, ignorance, temptations, trials,
defections, weaknesses of all sorts, growth, and decays, etc.; [3.]
Personal admonition, exhortation, consolation, instruction, as their
particular cases do require; [4.] All with a design to keep them
from evil, and to present them without blame before Christ Jesus at
the great day. But these and things of the like nature presenting
themselves with some earnestness unto my mind, I shall at present
discharge myself of the thoughts of them, hoping for a more conveni-
ent place and season to give them a larger treatment ; and somewhat
yet further shall be spoken of them in the next chapter.

THE OFFICERS OF THE CHURCH. 51

(4.) Zeal f 07' the glory of God, in his whole ministry and in all
the ends of it, had its continual residence in the holy soul of the
great Shepherd. Hence it is declared in an expression intimating
that it was inexpressible : " The zeal of thine house hath eaten me
up," John ii. 1 7. This also must accompany the discharge of the
pastoral office, or it will find no acceptance with him; and the want
of it is one of those things which hath filled the world with a dead,
faithless, fruitless ministry.

(5.) As he was absolutely in himself " holy, harmless, undefiled,
separate from sinners," so a conformity unto him in these things,
and that in some degree of eminency above others, is required in
them who are called unto this office.

2. Again ; none can or vadsy take this office upon him, or discharge
the duties of it, which are peculiarly its own, with authority, but he
who is called and set apart thereunto according to the mind of Jesus
Christ. The continuation of all church order and power, of the
regular administration of all sacred ordinances, yea, of the very be-
ing of the church as it is organ ical, depends on this assertion. Some
deny the continuation of the office itself, and of those duties Avhich
are peculiar unto it, as the administration of the sacraments ; some
judge that persons neither called nor set apart unto this office may
discharge all the duties and the whole work of it ; some, that a tem-
porary delegation of power unto any by the church is all the war-
ranty necessary for the undertaking and discharge of this office.
Many have been the contests about these things, occasioned by the
ignorance and disorderly affections of some persons. I shall briefly
rejoresent the truth herein, with the grounds of it, and proceed to the
consideration of the call itself, which is so necessary: —

(1.) Christ himself, in his own person and by hisown authority, was
thejiuthor of this office. He gave it, appointed it, erected it in the
church, by virtue of his sovereign power and authority, Eph. iv. 11,
12; 1 Cor. xii. 28. As he gave, appointed, ordained, an extraordi-
nary office of apostleship, so he ordained, appointed, and gave, the
ordinary office of pastorship or teaching. They have both the same
divine original.

(2.) He appointed this office for continuanoo^jiv to abide in the
church unto the consummation of all things, Eph. iv. 18, Matt,
xxviii. 19, 20 ; and therefore he took order by his apostles that, for the
continuation of this office, pastors, elders, or bishops, should be called
and ordained unto the care and discharge of it in all churches ; which
Avas done by them accordingly. Acts xiv. 22, 23, xx. 28, 1 Tim. iii.
1-7, Tit. i. 5-9 : wherein he gave rule unto all churches unto the
end of the world, and prescribed them their duty.

(3.) On this office and the discharge of it he hath laid the whole
weight of the order, rule, and edification ofhis church, in his name

52 TRUE NATURE OF A GOSPEL CHURCH.

and by virtue of his authority, Acts xx. 28; Col. iv. 17; 1 Tim. iil.
]5; 1 Pet. V. 1-4; E.ev. ii. 1-5, etc. Hereon a double necessity of
the continuation of this office doth depend, — first. That which ariseth
from the precept or command of it, which made it necessary to the
church on the account of the obedience which it owes to Christ; and,
secondly, From its being the principal ordinary means of all the
ends of Christ in and towards his church. Wherefore, although he
can himself feed his church in the wilderness, when it is deprived
of all outward instituted means of edification, yet where this office
fails through its neglect, there is nothing but disorder, confusion,
and destruction, will ensue thereon; no promise of feeding or edifi-
cation.

(4.) The Lord Christ hath given commands unto the church for
obedience unto those who enjoy and exercise this office among them.
Now, all these commands are needless and superfluous, nor can any
obedience be yielded unto the Lord Christ in their observance, unless
there be a continuation of this office. And the church loseth as
much in grace and privilege as it loseth in commands; for in obedi-
ence unto the commands of Christ doth grace in its exercise consist,
1 Tim. V. 17; Heb. xiii. 7, 17.

(5.) This office is accompanied with power and authority, which
none can take or assume to themselves. All power and authority,
whether in things spiritual or temporal, which is not either founded
in the law of nature or collated by divine ordination, is usurpation
and tyranny ; no man can of himself take either sword. To invade
an office which includes power and authority over others is to dis-
turb all right, natural, divine, and civil. That such an authority is
included in this office is evident, — [1.] From the names ascribed unto
them in whom it is vested; as pastors, bishops, elders, rulers, all
of them requiring it. [2.] From the work prescribed unto them,
which is feeding by rule and teaching. [3.] From the execution of
church-power in discipline, or the exercise of the keys of the king-
dom of heaven committed unto them. [4.] From the commands
given for obedience unto them, which respect authority. [5.] From
their ajjpointment to be tJie means and instruments of exerting the
authority of Christ in the church, which can be done no other way.

(6.) Christ hath appointed a standing ride of the calling of men
unto this office, as we shall see immediately ; but if men may enter
upon it and discharge it without any such call, that rule, with the
way of the call prescribed, is altogether in vain ; and there can be
no greater affront unto the authority of Christ in his church than to
act in it in neglect of or in opposition unto the rule that he hath
appointed for the exercise of power in it.

(7.) There is an accountable trust committed unto those who un-
dertake this office. The whole flock, the ministry itself, the truths

THE OFFICERS OF THE CHURCH. 53

of the gospel, as to the preservation of them, all are committed to
them. Col. iv. 17; 1 Tim. vl. 20; 2 Tim. ii. 2, 16, 23; Acts xx.
28; 1 Pet. v. 1-4; Heb. xiii. 17, "They that must give account."
Nothinof can be more wicked or foolish than for a man to intrude
himself into a trust which is not committed unto him. They are
branded as profligately wicked who attempt any such thing among
men, which cannot be done without falsification; and what shall he
be esteemed who intrudes himself into the highest trust that any
creature is capable of in the name of Christ, and takes upon him to
give an account of its discharge at the last day, without any divine
call or warranty?

(8.) There are, unto the discharge of this office, especial promises
granted and annexed of present assistances and future eternal re-
wards, Matt, xxviii. 1 9, 20 ; 1 Pet. v. 4. Either these promises belong
unto them who take this office on themselves without any call, or
they do not. If they do not, then have they neither any especial
assistance in their work nor can expect any reward of their labours.
If it be said they have an interest in them, then the worst of men
may obtain the benefit of divine promises without any divine desig-
nation.

(9.) The general force of the rule, Heb. v. 4, includes a prohibition
of undertaking any sacred office without a divine call ; and so the
instances of such prohibitions under the old testament, as unto the
duties annexed unto an office, as in the case of Uzziah invading the
priesthood, 2 Chron. xxvi. 16-21; or of taking a ministerial office
without call or mission, as Jer. xxvii. 9, 10, 14, 15, having respect
unto the order of God's institutions, may be pleaded in this case.

(10.) Whoever, therefore, takes upon him the pastoral office with-
out a lawful outward call, doth take unto himself power and autho-
rity without any divine warranty, which is a foundation of all dis-
order and confusion ; interests himself in an accountable trust no
way committed unto him ; hath no promise of assistance in or re-
ward for his work, but engageth in that which is destructive of all
church-order, and consequently of the very being of the church itself.

(11.) Yet there are three things that are to be annexed unto this
assertion, by way of limitation; as, — [1.] Many things performed by
virtue of office, in a Avay of authority, may be performed by others not
called to office, in a way of charity. Such are the moral duties of
exhorting, admonishing, comforting, instructing, and praying with
and for one another. [2.] Spiritual gifts may be exercised unto the
edification of others without office-power, where order and opportu-
nity do require it. But the constant exercise of sjDiritual gifts in
preaching, with a refusal of undertaking a ministerial office, or with-
out design so to do upon a lawful call, cannot be approved. [3.] The
rules proposed concern only ordinary cases, and the ordinary state

54 TRUE NATURE OF A GOSPEL CHURCH.

of the church ; extraordinary cases are accompanied with a warranty
in themselves for extraordinary actings and duties.

(12.) The call of persons unto the pastoral office is an act and duty
of the church. It is not an act of the political magistrate, not of
the pope, not of any single prelate, but of the whole church, unto
whom the Lord Christ hath committed the keys of the kingdom of
heaven. And, indeed, although there be great differences about
the nature and manner of the call of men unto this office, yet none
who understands aught of these things can deny but that it is an act
and duty of the church, which the church alone is empowered by
Christ to put forth and exert. But this will more fully appear in
the consideration of the nature and manner of this call of men unto
the pastoral office, and the actings of the church therein.

The call of persons unto the pastoral office in the church consists
of two pai-ts,-^first. Election; secondly, Ordination, as it is com-
monly called, or sacred separation by fasting and prayer. As unto
the former, four things must be inquired into: — I. What is previous
unto it, or preparatory for it ; II. Wherein it doth consist; III. Its
necessity, or the demonstration of its truth and institution; IV. What
influence it hath into the communication of pastoral office-potver
unto a pastor so chosen.

I. That which is previous unto it is the meetness of the person for
his office and work that is to be chosen. It can never be the duty
of the church to call or choose an unmeet, an unqualified, an unpre-
pared person unto this office. No pretended necessity, no outward
motives, can enable or warrant it so to do ; nor can it by any outward
act, whatever the rule or solemnity of it be, communicate ministerial
authority unto persons utterly unqualified for and incapable of the
discharge of the pastoral office according to the rule of the Scripture.
And this has been one great means of debasing the ministry and of
almost ruining the church itself, either by the neglect of those who
suppose themselves intrusted with the whole power of ordination, or
by impositions on them by secular power and patrons of livings, as
they are called, with the stated regulation of their proceedings herein
by a defective law, whence there hath not been a due regard unto
the antecedent preparatory qualifications of those who are called unto
the ministry.

Two ways is the meetness of any one made known and to be
judged of : — 1. By an evidence given of the qualifications in him
• before mentioned. The church is not to call or choose any one to
office who is not known unto them, of whose frame of spirit and
walking they have not had some experience; not a novice, or one
lately come unto them. He must be one who by his ways and
walking hath obtained a good report, even among them that are
without, so far as he is kaown, unless they be enemies or scoffers;

THE OFFICERS OF THE CHURCH. 65

and one that hath in some good measure evidenced his faith, love,
and obedience unto Jesus Christ in the church. This is the chief
trust that the Lord Christ hath committed unto his churches; and
if tliey are neghgent herein, or if at all adventures they will impose
an officer in his house upon him without satisfaction of his meetness
upon due inquiry, it is a great dishonour unto him and provocation
of him. Herein principally are churches made the overseers of their
own purity and edification. To deny them an ability of a right
judgment herein, or a liberty for the use and exercise of it, is error
and tja-anny. But that flock which Christ purchased and purified
with his own blood is thought by some to be little better than a
herd of brute beasts. Where there is a defect of this personal know-
ledge, from want of opportunity, it may be supplied by testimonies
of unquestionable authority. 2. By a trial of his gifts for edifica-
tion. These are those spiritual endowments which the Lord Christ
grants and the Holy Spirit works in the minds of men, for this very
end that the church may be profited by them, 1 Cor. xii. 7—11. And
we must at pres.ent take it for granted that every true church of
Christ, that is so in the matter and form of it, is able to judge in
some competent measure what gifts of men are suited unto their
own edification. But yet, in making a judgment hereof, one direc-
tive means is the advice of other elders and churches; which they are
obliged to make use of by virtue of the communion of churches, and
for the avoidance of offence in their walk in that communion.

II. As to the nature of this election, call, or choice of a person
known, tried, and judged meetly qualified for the pastoral office, it
is an act of the whole church ; that is, of the fraternity with their
elders, if they have any; for a pastor may be chosen unto a church
which hath other teachers, elders, or officers, already instated in it.
In this case their concurrence in the choice intended is necessary, by
way of common suffrage, not of authority or office-power ; for election
is not an act of authority, but of liberty and power, wlierein the
whole church in the fraternity is equal. If there be no officers stated
in the church before, as it was with the churches in the primitive
times, on the first ordination of elders among them, this election
belongs unto the fraternity.

III. That, therefore, which we have now to prove is this, that it is
the mind and will of Jesus Christ that meet persons should be called
unto the pastoral office (or any other office in the church) hy the
election and choice of the church itself whereunto they are called,
antecedently unto a sacred, solemn separation unto their respective
offices; for under the old testament there were three ways whereby
men were called unto office in the church : — 1. They were so extra-
ordinarily and immediately, by the nomination and designation of
God himself: so Aaron was called unto the priesthood; and others

56 TEUE NATURE OF A GOSPEL CHURCH.

afterward, as Samuel, to be prophets. 2. By a law of carnal
generation : so all the priests of the posterity of Aaron succeeded
into the office of the priesthood without any other call. 3. By the
choice of the 2^eople, which was the call of all the ordinary elders
and rulers of the church: Deut. i. 13, ^^2 ^-?, " Give to yourselves."
It was required of the people that they should in the first place
make a judgment on their qualifications for the office whereunto
they were called. Men known unto them for wise, understanding,
righteous, walking in the fear of God, they were to look out, and
then to present them unto Moses, for their separation unto office;
Avhich is election. It is true that, Exod. xviii. 25, it is said that Moses
chose the elders; but it is frequent in the Scripture that where
any thing is done by many, where one is chief, that is ascribed in-
differently either to the many or to the chief director. So is it said,
" Israel sent messengers," Num. xxi. 21. Moses, speaking of the
same thing, says, " I sent messengers," Deut ii. 26. So, 1 Chron.
xix. 19, " They made peace with David and became his servants; "
which is, 2 Sam. x. 19, " They made peace with Israel and served
them." See also 2 Kings xi. 12, with 2 Chron. xxiii. 11; as also
1 Chron. xvi. 1, with 2 Sam. vi. 17; and the same may be observed
in other places. Wherefore the people chose these elders under the
conduct and guidance of Moses: which directs us unto the right in-
terpretation of Acts xiv. 23, whereof we shall speak immediately.

The first of these ways was repeated in the foundation of the evan-
gelical church. Christ himself was called unto his office by the
Father, through the unction of the Spirit, Isa. Ixi. 1-3, Heb. v. 5;
and he himself called the apostles and evangelists, in whom that call
ceased. The second, ordinary way, by the privilege of natural genera-
tion of the stock of the priests, was utterly abolished. The third way
only remained for the ordinary continuation of the church, — namely,
by the choice and election of the church itself, with solemn separa-
tion and dedication by officers extraordinary or ordinary.

The first instance of the choice of a church-officer had a mixture
in it of the first and last ways, in the case of Matthias. As he was
able to be a church-officer, he had the choice and consent of the
church ; as he was to be an apostle or an extraordinary officer, there
was an immediate divine disposition of him into his office ; — the latter,
to give him apostolical authority ; the former, to make him a prece-
dent of the future actings of the church in the call of their officers.

I say, this being the first example and pattern of the calling of
any person unto office in the Christian church-state, wherein there
was an interposition of the ordinary actings of men, is established as
a rule and precedent, not to be changed, altered, or departed from, in
any age of the church whatever. It is so as unto what was of com-
mon right and equity, which belonged unto the whole church. And

THE OFFICEKS OF THE CHURCH. 57

I cannot but wonder how men durst ever reject and disannul this
divine example and rule. It Avill not avail them to say that it is
only a matter of fact, and not a precept or institution, that is re-
corded; for, — 1. It is a. fact left on record in the holy Scripture for
our instruction and direction. 2. It is an example of the apos-
tles and the whole church proposed unto us; which, in all things
not otherwise determined, hath the force of an institution. 3. If
, there were no more in it but this, that we have a matter of common
right determined and applied by the wisdom of the apostles and
the entire church of believers at that time in the world, it were an.
impiety to depart from it, unless in case of the utmost necessity.

Whereas what is here recorded was in the call of an apostle, it
strengthens the argument which hence we plead; for if in the ex-
traordinary call of an apostle it was the mind of Christ that the
fraternity or multitude should have the liberty of their suffrage, how
much more is it certainly his mind, that in the ordinary call of their
own peculiar ofScers, iu whom, under him, the concernment is their
own only, this right should be continued unto them !

The order of the proceeding of the church herein is distinctly
declared; for, — 1. The number of the church at that time, — that is,
of the men, — was about an hundred and twenty, Acts i. 15. 2. They
were assembled all together in one place, so as that Peter stood up
in the midst of them, verse 15. 3. Peter, in the name of the rest
of the apostles, declares unto them the necessity of choosing one to
be substituted in the room of Judas, verses 16-22. 4. He limits
the choice of him unto the especial qualification of being a meet
witne.ss of the resurrection of Christ, or unto those who constantly ac-
companied him with themselves from the baptism of John ; that is,
from his being baptized by him, whereon he began his public minis-
try. 5. Among these they were left at their liberty to nominate any
two, who were to be left unto the lot for a determination whether
of them God designed imto the office. 6. Hereon the whole mul-
titude Urrtdav h\)o, " appointed two;" that is, the civdpsg ddsX<poi, the
" men and brethren," unto whom Peter spoke, verse 16, did so.
7. The same persons, to promote the work, " prayed and gave forth
their lots," verses 24—26. 8. SuyxarE-vJ^jp/V^jj Mardi'ag, — Matthias
was, by the common suffrage of the whole church, reckoned unto
the number of the apostles.

I say not that these things were done by the disciples in distinction
from Peter and the rest of the apostles, but in conjunction with them.
Peter did nothing without them, nor did they any thing without him.

The exceptions of Bellarmine and others against this testimony^
that it was a grant and a condescension in Peter, and not a declara-
tion of the right of the church, that it was an extraordinary case^
that the determination of the whole was by lot, are of no validity.

58 TRUE NATURE OF A GOSPEL CHURCH.

The pretended concession of Peter is a figment ; the case was so ex-
traordinary as to inchide in it all ordinary cases, for the substance of
them ; and although the ultimate determination of the individual
person (which was necessary unto his apostleship) was immediately
divine, by lot, yet here is all granted unto the people, in their choos-
ing and appointing two, in their praying, in their casting lots, in
their voluntary approbatory suffrage, that is desired.

This blessed example, given us by the wisdom of the apostles, yea,
of the Spirit of God in them, being eminently suited unto the nature
of the thing itself, as we shall see immediately, and compliant with all
other directions and apostolical examples in the like case, is rather
to be followed than the practice of some degenerate churches, who,
to cover the turpitude of their acting in deserting this example and
rule, do make use of a mock show and pretence of that which really
they deny, reject, and oppose.

The second example we have of the practice of the apostles in this
case, whereby the preceding rule is confirmed, is given us Acts vi.,
in the election of the deacons. Had there ensued, after the choice
of Matthias, an instance of a diverse practice, by an exclusion of the
consent of the people, the former might have been evaded as that
which was absolutely extraordinary, and not obliging unto the church :
but this was the very next instance of the call of any church-officer,
and it was the first appointment of any ordinary officers in the Chris-
tian church; for, it falling out in the very year of Christ's ascension,
there is no mention of any ordinary elders, distinct from the apostles,
ordained in that church ; for all the apostles themselves yet abiding
there for the most part of this time, making only some occasional ex-
cursions unto other places, were able to take care of the rule of the
church and the preaching of the word. They are, indeed, mentioned
as those who were well known in the church not long afterward, chap,
xi. SO; but the first instance of the call of ordinary teaching elders or
pastors is not recorded. That of deacons is so by reason of the occa-
sion of it; and we may observe concerning it unto our purpose, —

1. That the institution of the office itself was of apostolical autho-
rity, and that fulness of church-power wherewith they were furnished
by Jesus Christ.

2. That they did not exert that authority but upon such reasons of
it as were satisfactory to the church ; which they declare, chaj). vi. 2.

8. That the action is ascribed to the twelve in general, without
naming any person who spake for the rest ; which renders the pre-
tence of the Romanists from the former place, where Peter is said
to have spoken unto the disciples, — whereon they would have the act-
ings of the church which ensued thereon to have been by his con-
cession and grant, not of their own right, — altogether vain; for the
rest of the apostles were as much interested and concerned in what

THE OFFICERS OF THE CHURCH. 69

was then spoken by Peter as they were at this time, when the whole
is ascribed unto the twelve.

4. That the church was greatly multiplied [at] that time, on the
account of the conversion unto the faith recorded in the foregoing
chapter. It is probable, indeed, that many, yea, the most of them,
were returned unto their own habitations; for the next year there
were churches in all Judea, Galilee, and Samaria, chap. ix. 31. And
Peter went about " throughout all quarters," to visit the saints that
dwelt in them, verse 32, of whose conversion we read nothing but
that which fell out at Jerusalem at Pentecost; but a great multitude
they were, chap. vi. 1, 2.

5. This whole multitude of the church, — that is, the "brethren,"
verse 3, — assembled in one place, being congregated by the apostles,
verse 2; who would not ordain any thing, wherein they were con-
cerned, without their own consent.

6. They judged on the whole matter proposed unto them, and
gave their approbation thereof, before they entered upon the practice
of it: Verse 5, " The saying pleased the whole multitude."

7. The qualifications of the persons to be chosen unto the office
intended are declared by the apostles: Yerse 3,-" Of honest report,
full of the Holy Ghost and wisdom."

8. These qualities the multitude were to judge upon; and so, abso-
lutely, of the meetness of any for this office.

9. The choice is wholly committed and left unto them by the
apostles, as that which of right did belong unto them, " Look ye
out among you;" which they made use of, choosing them unto the
office by their common suffrage, verse 5.

10. "Having thus chosen them, they presented them as their chosen
officers unto the apostles, to be by them set apart unto the exercise
of their office by prayer and imposition of hands, verse 6.

It is impossible there should be a more evident, convincing in-
stance and example of the free choice of ecclesiastical officers by the
multitude or fraternity of the church than is given us herein. Nor
was there any ground or reason why this order and process should
be observed, why the apostles would not themselves nominate and
appoint persons whom they saw and knew meet for this office to
receive it, but that it was the right and liberty of the people, accord-
ing to the mind of Christ, to choose their own officers, which they
would not abridge nor infringe.

So was it then, ovtu >tai vvv ymoCai 'ihi, saith Chrysostom on the
place, " and so it ought now to be;" but the usage began then to de-
cline. It were well if some would consider how the apostles at that
time treated that multitude of the people, which is so much now de-
spised, and utterly excluded from all concern in church affairs but
what consists in servile subjection; but they have, in this pattern and

60 TRUE NATURE OF A GOSPEL CHURCH.

precedent for the future ordering of the calling of meet persons to
office in the church, their interest, power, and privilege secured unto
them, so as that they can never justly be deprived of it. And if there
were nothing herein but only a record of the wisdom of the apostles
in managing church affairs, it is marvellous to me that any who
would be thought to succeed them in any part of their trust and
office should dare to depart from the example set before them by
the Holy Ghost in them, preferring their own ways and inventions
above it. I shall ever judge that there is more safety in a strict ad-
herence unto this apostolical practice and example than in a com-
pliance with all the canons of councils or churches afterward.

The only objection usually insisted on, — that is, by Bellarmine and
those that follow him, — is, "That this being the election of deacons to
manage the alms of the church, that is, somewhat of their temporals,
nothing can thence be concluded unto the right or way of calling
bishops, pastors, or elders, who are to take care of the souls of the
people. They may, indeed, be able to judge of the fitness of them
who are to be intrusted with their purses, or what they are willing
to give out of them ; but it doth not thence follow that they are able
to judge of the fitness of those who are to be their spiritual pastors,
nor to have the choice of them."

Nothing can be weaker than this pretence or evasion ; for, — (1 .)
The question is concerning the calling qfpei'sons unto office in the
church in general, whereof we have here a rule whereunto no ex-
ception is any way entered. (2.) This cannot be fairly pleaded by
them iuho ajypoint deacons to preach, baptize, and officiate publicly
in all holy things, excepting only the administration of the eucharist.
(3.) If the people are meet and able to judge of them who are of
"honest report, full of the Holy Ghost and wisdom," which is here
required of them, they are able to judge who are meet to be their
pastors. (4.) The argument holds strongly on the other side, namely,
that if it be right and equal, if it be of divine appointment and apos-
tolical practice, that the people should choose those who were to
collect and distribute their charitable benevolence because of their
concernment therein, much more are they to enjoy the same liberty,
right, and privilege, in the choice of their pastors, unto whom they
commit the care of their souls, and submit themselves unto their
authority in the Lord.

Thirdly. Accordingly they did use the same liberty in the choice of
their elders: Acts xiv. 23, 'KnpoTov^savrtg cclroTg -rpssCuTepoug xut sxkXt]-
ciav, Tpoffiv^dfMvoi fxsra vridniuv, — that is, say Erasmus, Vatablus, Beza,
all our old English translations, appointing, ordaining, creating elders
by election, or the suffrage of the disciples, having prayed with fast-
ing. The whole order of the sacred separation of persons qualified
unto the office of the ministry, — that is, to be bishops, elders, or pas-

THE OFFICERS OF THE CHURCH. 61

tors, — is here clearly represented ; for, — 1. Tliey were chosen by
the people, the apostles who were present, namely, Paul and Barna-
bas, presiding in the action, directing of it and confirming that by
their consent with them. 2. A time of prayer and fasting was ap-
pointed for the action or discharge of the duty of the church herein.
3. When they were so chosen, the apostles present solemnly prayed,
whereby their ordination was completed. And those who would have
•)(iipoTovia here mentioned to be •xiipokaia, or an authoritative impo-
sition of hands, wherein this ordination did consist, do say there is an
vffTspoXoyia in the words, — that is, they feign a disorder in them to
serve their own hypothesis ; for they suppose that their complete or-
dination was effected before there was any prayer with fasting, for
by imposition of hands in their judgment ordination is completed: so
Bellarmine and a Lapide on the place, with those that follow them.
But first to pervert the true signification of the v/ord, and then to
give countenance unto that wresting of it by assigning a disorder
unto the words of the whole sentence, and that such a disorder as
makes, in their judgment, a false representation of the matter of fact
related, is a way of the interpretation of Scripture which will serve
any turn. 4. This was done in every church, or in every congrega-
tion, as Tindal renders the word, namely, in all the particular congre-
gations that were gathered in those parts; for that collection and
constitution did always precede the election and ordination of their
officers, as is plain in this place, as also Tit. i. 5, So far is it from
truth that the being of churches dependeth on the successive ordi-
nation of their officers, that the church, essentially considered, is al-
ways antecedent unto their being and call.

But because it is some men's interest to entangle things plain and
clear enough in themselves, I shall consider the objection unto this
reddition of the words. The whole of it lies against the signification,
use, and application of -x^sipoTovYjsavrsg. Now, although we do not here
argue merely from the signification of the word, but from the repre-
sentation of the matter of fact made in the context, yet 1 shall ob-
serve some things sufficient for the removal of that objection; as, —

1. The native signification of yjipo-ovsu, by virtue of its composi-
tion, is to "lift up" or " stretch forth the hands," or a hand. And
hereunto the LXX. have respect, Isa. Iviii. 9, where they render ^d^
i'^y^, "the putting forth of the finger," which is used in an ill sense,
by -/iiporovia. XfiporovsTv is the same with rag yj7pag a'ipttv, nor is it
ever used in any othei' signification.

2. The first constant use of it in things political or civil, and so
consequently ecclesiastical, is to choose, elect, design, or create any
person an officer, magistrate, or ruler, by suffrage or common consent
of those concerned. And this was usually done with making bare the
hand and arm with lifting up, as Aristophanes witnesseth : —

62 TRUE NATURE OF A GOSPEL CHURCH.

'E^&ifyiia'aa'ais tov inpov (ifx'^iovx. — Eccles. 2G6.

He is a great stranger unto these things who knoweth not that
among the Greeks, especially the Athenians, from whom the use of
this word is borrowed or taken, ^siporovla was an act 6'X»j$ r^; sxiiXri'^iag,
"of the whole assembly" of the people in the choice of their officers
and magistrates, xs/^oroi/sw is " by common suffrage to decree and
determine of any thing, law, or order;" and when applied unto per-
sons, it signifies their choice and designation to office. So is it used
in the first sense by Demosthenes, Orat, De Corona, oS'. 'o 6^,«,o5 rag
sij,ag yi/WjCias Tipi ffcozTipiag rtjg 'xCXiug l^siporovsi, — " The people con-
firmed my sayings by their suffrage;" and in the other, Philip. 1,
O'jTS (SouXi^g, c'lfTS drj/Mov •^siporovyjsavTog ahtov^ — " Neither the senate nor
the people choosing him to his office," So is the passive verb used,
" to be created by suffrages." xstporovta was the act of choosing ;
whose effect Avas -^yi^iafia, the determining vote or suffrage. "Por-
rexerunt manus: psephisma natum est," saith Cicero, speaking of the
manner of the Greeks, Pro Flacco, 7. And when there was a divi-
sion in choice, it was determined by the gi'eater suffrage : Thucyd.
lib. iii. cap. xlix., Ka/ syevovro h rfi ^sipoTOvla dy^oj/MaXof sxpuTJ^ffs ds r,
TOV Aiodorov, As many instances of this nature may be produced as
there are reports of calling men unto magistracy by election in the
Greek historians; and all the further compositions of the word do
signify to choose, confirm, or to abrogate, by common suffrage.

3. The word is but once more used in the New Testament, 2 Cor.
viii. 19, where it plainly signifies election and choice of a person to
an employment : Xnporovi^Ssig vTh ruv s7iy,X7}<!i;^v ffuv'sxdrifiog riiMuv — "He
was chosen of the churches to travel with us."

4. It is acknowledged that after this was the common use of the
word, it Avas applied to signify the thing itself, and not the manner
of doing it. Hence it is used sometimes for the obtaining or colla-
tion of authority, or dignity, or magistracy, any manner of way,
though not by election: " to appoint," " to create." But this was, by
an abusive application of the word, to express the thing itself intended
without regard unto its signification and proper use. Why such a
use of it should be here admitted no reason can be given ; for in all
other places on such occasions, the apostles did admit and direct the
churches to use their liberty in their choice. So Acts xv. 22, " The
apostles and elders, with the whole church, sent chosen men of their
own company to Antioch," such as they chose by common suffrage for

^ This passage is not in the first Philippic, though in that speech ^ufioronia occurs
frequently in the sense referred to. Owen seems to have found this sentence in Stephens,
Tvho does not specify where it actually occurs in Demosthenes. The following expres-
sions, however, are to be found in it, and are sufficieirt authoi-ity for the statement of

our author: Ol» l-^^eipor/ivsTTS Tt l^ vftuy avruv ^ixa rx^iap^ovs E/j rriy ayopav x^ifo-

mvUTi Tsui Ta^iap^ov;. — Ed.

THE OFFICERS OF THE CHURCH 63

that end; so again, verse 25. " Whomsoever ye shall approve, them
will I send," 1 Cor. xvi. 3 : the church chose them, the apostle sent
them. " Who was chosen of the churches to travel with us," 2 Cor.
viii. 19. "Look ye out among you," Acts vi. 3. If on all these and
the like occasions, the apostles did guide and direct the people in
their right and use of their liberty, as unto the election of persons
unto offices and employments when the churches themselves were
concerned, what reason is there to depart from the proper and usual
signification of the word in tliis place, denoting nothing but what
was the common practice of the apostles on the like occasions?

5. That which alone is objected hereunto, by Bellarmine and others
who follow him and borrow their whole [argument] in this case from
him, namely, that yjipoTov7]Cavrii;, grammatically agreeing with and
regulated by Paul and Barnabas, denotes their act, and not any act
of the people, is of no force; for, — (1.) Paul and Barnabas did pre-
side in the whole action, helping, ordering, and disposing of the
jjeople in the discharge of their duty, as is meet to be done by some on
all the like occasions; and therefore it is truly said of them that "they
appointed elders by the suffrage of the people." (2.) I have showed
instances before out of the Scripture, that when a thing is done by
the people, it is usual to ascribe it unto him or them who were chief
therein, as elsewhere the same thing is ascribed unto the whole people.

The same authors contend that the liberty of choosing their own
officers or elders, such as it was, was granted unto them or permitted
by way of condescension for a season, and not made use of by vir-
tue of any right in them thereunto. But this permission is a mere
imagination. It was according to the mind of Christ that the
churches should choose their own elders, or it was not. If it Avere not,
the apostles would not have permitted it ; and if it were, they ought
to ordain it and practise according to it, as they did. Nor is such a
constant apostolical practice, proposed for the direction of the church
in all ages, to be ascribed unto such an original as condescension and
permission : yea, it is evident that it arose from the most fundamental
principles of the constitution and nature of the gospel churches, and
was onl}' a regular pursuit and practice of them ; for, —

First, The calling of bishops, pastors, or elders, is an act of the power
of the keys of the kingdom of heaven. But these keys are origi-
nally and properly given unto the whole church, unto the elders of
it only ministerially, and as unto exercise. Pastors are eyes to the
church. But God and nature design, in the first place, light to the
whole body, to the whole person ; thereunto it is granted both sub-
jectively and finally, but actually it is peculiarly seated in the eye.
So is it in the grant of church-power ; it is given to the whole church,
though to be exercised only by its elders.

That the gi-ant of the keys unto Peter was in the person and as

64 TRUE NATURE OF A GOSPEL CHURCH.

the representative of the whole confesshig church is the known
judgment of Austin and a multitude of divines that follow him: so
he fully expresseth himself, Tractat. 124 in Johan. : "Peter the
apostle bare, in a general figure, the person of the church; for as
unto what belonged unto himself, he was by nature one man, by
grace one Christian, and of special, more abounding grace one and
the chief apostle. But when it was said unto him, ' I will give unto
thee the keys of the kingdom of heaven,' etc.. He signified the whole
church," etc. Again : " The church, which is founded in Christ, re-
ceived from him, in (the person of) Peter, the keys of the kingdom
of heaven, which is the power of binding and loosing."

Unto whom these keys are granted, they, according to their dis-
tinct interests in that grant, have the right and power of calling
their bishops, pastors, or elders; for in the exercise of that trust and
power it doth consist. But this is made unto the whole church ; and
as there are in a church already constituted several sorts of persons,
as some are elders, others are of the people only, this right resideth
in them and is acted by them according to their respective capa-
cities, as limited by the light of nature and divine institution; which
is, that the election of them should belong unto the body of the
people, and their authoritative designation or ordination unto the
elders. And when in any place the supreme magistrate is a mem-
ber or part of the church, he hath also his peculiar right herein.

That the power of the keys is thus granted originally and funda-
mentally unto the whole church is undeniably confirmed by two
arguments: —

1, The church itself is the wife, the spouse, the bride, the queen
of the husband and king of the church, Christ Jesus, Ps. xlv. 9 ;
John iii. 29; Rev. xxi. 9, xxii. 17; Matt. xxv. 1, 5, 6. Other wife
Christ hath none ; nor hath the church any other husband. Now,
to whom should the keys of the house be committed but unto the
bride? There is, I confess, another who claims the keys to be his
own; but withal he makes himself the head and husband of the
church, proclaiming himself not only to be an adulterer with that har-
lot which he calleth the church, but a tyrant also, in that, pretending
to be her husband, he will not trust her with the keys of his house,
which Christ hath done with his spouse. And whereas, by the canon
law, every bishop is the husband or spouse of his diocesan church, for
the most part they commit an open rape upon the people, taking
them without their consent; at least they are not chosen by them,
which yet is essential unto a lawful marriage. And the bride of Christ
comes no otherwise so to be but by the voluntary choice of him to be
her husband. For the officers or rulers of the church, they do be-
long unto it as hers, 1 Cor. iii. 21 , 22, and as stewards in the house,
chap. iv. 1 ; the servants of the church for Jesus' sake, 2 Cor. iv. 5.

THE OFFICERS OF THE CHURCH. 65

If the Lord Christ have the keys of the kingdom of heaven, that
is, of " his own house," Heb. iii. 6 ; if the church itself be the spouse
of Christ, the mother of the family, the bride, the Lamb's wife,
Rev. xxi. 9; and if all the officers of the church be but stewards
and servants in the house and unto the family ; if the Lord Christ
do make a grant of these keys unto any, whereon the disposal of all
things in tliis house and family doth depend, the question is, whether
he hath originally granted them unto his holy spouse, to dispose of
according unto her judgment and duty, or unto any servants in the
house, to dispose of her and all her concernments at their pleasure?

2. The power of the keys as unto binding and loosing, and con-
sequently as unto all other acts thence proceeding, is expressly
granted unto the whole church: Matt, xviii. 17, 18, " If he shall
neglect to hear them, tell it unto the church: but if he neglect to
hear the church, let him be unto thee as an heathen man and a
publican. Verily I say unto you, Whatsoever ye shall bind on earth
shall be bound in heaven : and whatsoever ye shall loose on earth
shall be loosed in heaven." What church it is that is here intended
we have proved before, and that the church is intrusted with the
power of binding and loosing ; and what is the part of the body of
the people herein the apostle declares, 1 Cor. v. 4, 5 ; 2 Cor. ii. 6.

Secondly, This right, exemplified in apostolical practice, is com-
prehended in the commands given unto the church or body of the
people with respect unto teachers and rulers of all sorts: for unto
them it is in a multitude of places given in charge that they should
discern and try false prophets, flee from them, try spirits, or such as
pretend spiritual gifts or offices, reject them who preach false doctrine,
to give testimony unto them that are to be in office, with sundry
other things of the like nature; which all of them do suppose, or
cannot be discharged without, a right in them to choose the worthy
and reject the unworthy, as Cyprian speaks. See Matt. vii. 15-20;
John V. 89 ; Gal. ii. 9 ; 1 Thess. v. 21 ; 1 John iv. 1 ; 2 John 10, 11,

What is objected hereunto from the unfitness and disability of the
people to make a right judgment concerning them who are to be
their pastors and rulers labours with a threefold weakness: for, —
1. It reflects dishonour upon the wisdom of Christ, in commanding
them the observance and discharge of such duties as they are no
way meet for. 2. It proceeds upon a supposition of that degene-
rate state of churches in their members, as to light, knowledge,
wisdom, and holiness, which they are for the most part fallen into;
which must not be allowed to have the force of argument in it, when
it is to be lamented and ought to be reformed. 8. It supposeth
that there is no supply of assistance provided for the people in the
discharge of their duty, to guide and direct them therein; which is
otherwise, seeing the elders of the church wherein any such election

VOL. XVI. 5

66 TRUE NATUKE OF A GOSPEL CHURCH.

is made, and those of other churches in communion with that church,
are, by the common advice and declaration of tlieir judgment, to be
assistant unto them.

Thirdly, The church is a voluntary society. Persons otherwise
absolutely free, as unto all the rules, laws, and ends of such a society,
do of their own wills and free choice coalesce into it. This is the ori-
ginal of all churches, as hath been declared. " They first gave their
own selves to the Lord, and unto us by the will of God," 2 Cor. viii. 5.
Herein neither by prescription, nor tradition, nor succession, hath
any one more power or authority than another, but they are all
equal. It is gathered into this society merely by the authority of
Christ; and where it is so collected, it hath neither right, power, pri-
vilege, rules, nor bonds, as such, but what are given, prescribed, and
limited, by the institution and laws of Christ. Moreover, it abides
and continues on the same grounds and principles as whereon it was
collected, namely, the wills of the members of it, subjected unto the
commands of Christ. This is as necessary unto its present continu-
ance in all its members as it was in its first plantation. It is not like
the political societies of the world, which, being first established by
force or consent, bring a necessity on all that are born in them and
under them to comply with their rule and laws. For men may, and
in many cases ought to submit unto the disposal of temporal things
in a way, it may be, not convenient for them, which they judge not
well of, and which in many things is not unto their advantage; and
this may be just and equal, because the special good which every
one would aim at, being not absolutely so, may be outbalanced by
a general good, nor alterable^ but by the prejudice of that which is
good in particular. But with reference unto things spiritual and
eternal it is not so. No man can by any previous law be concluded
as unto his interest in such things; nor is there any general good to
be attained by the loss of any of them. None, therefore, can coalesce
in such a society, or adhere unto it, or be any way belonging unto
it, but by his own free choice and consent. And it is inquired, how
it is possible that any rule, authority, power, or office, should arise or
be erected in such a society? We speak of that which is ordinary;
for He by whom this church-state is erected and appointed may and
did appoint in it and over it extraordinary officers for a season. And
we do suppose that as he hath, by his divine authority, instituted
and appointed that such societies shall be, he hath made grant of
privileges and powers to them proper and sufficient for this end ; as
also, that he hath given laws and rules, by the observance whereof
they may be made partakers of those privileges and powers, with a
right unto their exercise.

On these suppositions, in a society absolutely voluntary, among
* Not attainable ? — Ed.

THE OFFICERS OF THE CHURCH. 67

those who in their conjunction into it by their own consent are
every way equal, there can but three things be required unto the
actual constitution of rule and office among them : —

And the first is, That there be some among them that are fitted
and qualified for the discharge of such an office in a peculiar man-
ner above others. This is previous unto all government, beyond that
which is purely natural and necessaiy: " Principio rerum, gentium
nationumque imperium penes reges erat; quos ad fastigium hujus
majestatis, non ambitio popularis, sed spectata inter bonos moderatio
provehebat," Just., lib. i. cap. i. So it was in the world, so it was in
the church: "Prsesident probati quique seniores, honorera istum non
pretio, sed testimonio adepti," Tertul. This preparation and furni-
ture of some persons with abilities and meet qualifications for office
and work in the church the Lord Christ hath taken on himself, and
doth and will • effect it in all generations. Without this there can
be neither office, nor rule, nor order in the church.

Secondly, Whereas there is a new relation to be made or created
between a pastor, bishop, or elder, and the church, which was not be-
fore between them (a bishop and a church, a pastor and a flock, are
relata), it must be introduced at the same time by the mutual
voluntary acts of one another, or of each party ; for one of the relata
can, as such, have no being or existence without the other. Now,
this can no othei'wise be but by the consent and voluntary subjec-
tion of the church unto persons so antecedently qualified for office,
according to the law and will of Christ; for it cannot be done by
the delegation of power and authority from any other superior or
equal unto them that do receive it. Neither the nature of this
power, which is incapable of such a delegation, nor the relation unto
Christ of all those who are pastors of the church, will admit of an
interposition of authority by way of delegation of power from them-
selves in other men ; which would make them their ministers and not
Christ's. Nor is it consistent with the nature of such a voluntary
society. This, therefore, can no way be done but by free choice,
election, consent, or approbation. It cannot, I say, be so regularly.
ITow far an irregularity herein may vitiate the whole call of a mini-
ster we do not now inquire.

Now, this choice or election doth not communicate a power from
them that choose unto them that are chosen, as though such a power
as that whereunto they are called should be formally inherent in the
choosers antecedent unto such choice; for this would make those
that are chosen to be their ministers only, and to act all things in
their name and by virtue of authority derived from them. It is
only an instrumental, ministerial means to instate them in that power
and authorit}'^ which is given unto such officers by the constitution
and laws of Christ, whose ministers thereon they are. These gifts.

68 TRUE NATURE OF A GOSPEL CHURCH.

ofl&ces, and officers, being granted by Christ unto the churches, Eph,
iv. 11, 12, wherever there is a church called according to his mind,
they do, in and by their choice of them, " submit themselves unto
them in the Lord," according unto all the powers and duties where-
with they are by him intrusted and whereunto they are called.

Thirdly, It is required that persons so chosen, so submitted unto,
be [al]so solemnly separated, dedicated unto, and confirmed in their
ofiice by fasting and prayer. As this is consonant unto the light of
nature, which directs unto a solemnity in the susception of public
officers, — whence proceeds the coronation of kings, which gives them
not their title, but solemnly proclaims it, which on many accounts is
unto the advantage of government, — so it is ])rescribed unto the
church in this case by especial institution. But hereof I shall speak
further immediately.

This order of calling men imto the pastoral office, namely, by
their previous qualifications for the ministry, whereby a general de-
signation of the persons to be called is made by Christ himself, the
orderly choice or election of them in a voluntary subjection unto them
in the Lord, according to the mind of Christ, by the church itself,
followed with solemn ordination, or setting apart vmto the office and
discharge of it by prayer with fasting, all in obedience unto the com-
mands and institution of Christ, whereunto the communication of
office-power and privilege is by law-constitution annexed, is suited
unto the light of reason in all such cases, the nature of gospel socie-
ties in order or churches, the ends of the ministry, the power com-
mitted by Christ unto the church, and confirmed by apostolical prac-
tice and example.

Herein we rest, without any further dispute, or limiting the formal
cause of the communication of office-power unto any one act or duty
of the church, or of the bishops or elders of it. All the three things
mentioned are e.ssential thereunto ; and when any of them are utterly
neglected, — where they are neither formally nor virtually, — there is no
lawful, regular call unto the ministry according to the mind of Christ.

This order was a long time observed in the ancient church invio-
late, and the footsteps of it may be traced through all ages of the
church, although it first gradually decayed, then was perverted and
corrupted, until it issued (as in the Roman church) in a pageant and
show, instead of the reality of the things themselves : for the trial
and approbation of spiritual endowments, previously necessary unto
the call of any, was left unto the pedantic examination of the bishop's
domestics, who knew nothing of them in themselves ; the election
and approbation of the people was turned into a mock show in the
sight of God and men, a deacon calling out that if any had objec-
tions against him who was to be ordained, they should come forth
and speak, whereunto another cries out of a corner, by compact,

THE OJTICERS OF THE CHURCH. 69

" He is learned and worthy;" and ordination was esteemed to con-
sist only in the outward sign of imposition of hands, with some other
ceremonies annexed thereunto, whereby, without any other consider-
ation, there ensued a flux of power from the ordainers unto the
ordained !

But from the beginning it was not so. And some few instances
of the right of the people, and the exercise of it in the choice of their
own pastors, may be touched on in our passage : —

Clemens, Epist. ad Corinth., affirms that the apostles themselves
appointed approved persons unto the office of the ministry, tJv\'Svdoxri-
meri; rrn ixxX'^slag 'Trdffns, " by (or with) the consent (or choice) of the
Avhole church." 2uvsudoxsTv is " to enact by common consent:" which
makes it somewhat strange that a learned man should think that
the right of the people in election is excluded in this very place by
Clemens, from what is assigned unto the apostles in ordination.

Ignatius, Epist. ad Philadelph., cap. x., ups'rov ierh Ijij^Tv, w; s-/.-/.7.7isicf
0£oy, "xiipo-ovYisai sit'ksxo'zov, writing to the fraternity of the church, — "It
becomes you, as a church of God, to choose or (ordain) a bishop."

Tertullian, Apol., " President probati quique seniores, honorem
istum non pretio, sed testimonio adepti," — " The elders came unto
their honour (or office) by the testimony of the people;" that is, by
their suffrage in their election.

Origen, in the close of his last book against Celsus, discoursing
expressly of the calling and constitution of churches or cities of God,
speaking of the elders and rulers of them, affirms that they are hxXs-
y6[Xivoi, " chosen to their office," by the churches which they do rule.

The testimony given by Cyprian in sundry places unto this right
of the people, especially in Epist. Ixvii., unto the elders and people
of some churches in Spain, is so known, so frequently urged, and ex-
cepted against to so little purpose, as that it is no way needful to
in.sist again upon it. Some few things I shall only observe concern-
ing and out of that epistle ; as, —

1. It was not a simple epistle of his own more ordinary occasions,
but a determination upon a weighty question, made by a synod of
bishops or elders, in whose name, as well as that of Cyprian, it was
written and sent unto the churches who had craved their advice.

2. He doth not only assert the right of the people to choose
worthy persons to be their bishops, and reject those that are un-
worthy, but also industriously proves it so to be their right by divine
institution and appointment.

S. He declares it to be the sin of the people, if they neglect the
use and exercise of their right and power in rejecting and withdraw-
ing themselves from the communion of unworthy pastors, and choos-
ing others in their room.

4. He affirms that this was the practice not only of the churches

70 TRUE NATURE OF A GOSPEL CHURCH.

of Africa, but of those in most of the other provinces of the empire.
Some passages in his discourse, wherein all these things are asserted,
I shall transcribe, in the order wherein they lie in the epistle: —

" Nee sibi plebs blandiatur, quasi immunis esse a contagio delicti
possit cum sacerdote peccatore communicans, et ad injustum et illi-

citum prsepositi sui episcopatum consensum suum commodans

Propter quod plebs obsequens prseceptis Dominicis et Deum metu-
ens, a peccatore prseposito separare se debet, nee se ad sacrilegi
sacerdotis sacrificia miscere; quando ipsa maxime habeat potestatem
vel eligendi dignos sacerdotes vel indignos recusandi, quod et ipsum
videmus de divina authoritate descendere;" — "For this cause the
people, obedient to the commands of our Lord and fearing God, ought
to separate themselves from a wicked bishop, nor mix themselves
with the worship of a sacrilegious priest; for they principally have
the power of choosing the worthy priests and rejecting the un-
worthy, which comes from divine authority (or appointment),'' as he
proves from the Old and New Testament. Nothing can be spoken
more fully representing the truth which we plead for. He assigns
unto the people a right and power of separating from unworthy pas-
tors, of rejecting or deposing them, and that granted to them by
divine authority.

And this power of election in the people he proves from the apo-
stolical practice before insisted on : " Quod postea secundum divina
magisteria observatur in Actis Apostolorum, quando in ordinando in
locum Judse apostolo, Petrus ad plebem loquitur. 'Surrexit,' inquit,
* Petrus in medio discentium, fuit autem turba hominum forte cen-
tum viginti.' Nee hoc in episcoporum tantum et sacerdotum, sed in
diaconorum ordinationibus observasse apostolos animadvertimus de
quo et ipso in actis eorum scriptum est. ' Et convocarunt,' inquit,
' illi duodecim totam plebem discipulorum, et dixerunt eis,'" etc.;
— " According unto the divine commands, the same course was ob-
served in the Acts of the Apostles;" whereof he gives instances in
the election of Matthias, Acts i., and of the deacons, chap. vi.

And afterward, speaking of ordination " de universse fraternitatis
suffragio," " by the suffrage of the whole brotherhood of the church,"
he says, " Diligenter de traditione divina, et apostolica observatione
servandum est et tenendum apud nos quoque et fere per universas
provincias tenetur;" — "According to which divine tradition and apo-
stolical practice, this custom is to be preserved and kept amongst us
also, as it is almost through all the provinces."

Those who are not moved with his authority, yet I think have
reason to believe him in a matter of fact of what was done every-
where, or almost everywhere, in his own days; and they may take
time to answer his reasons when they can, which comprise the sub-
stance of all that we plead in this case.

THE OFFICERS OF THE CHURCH. Vl

But the testimonies in following ages given unto this right and
power of the people in choosing their own church-officers, bishops
and others, recorded in the decrees of councils, the writings of the
learned men in them, the rescripts of popes, and constitutions of
emperors, are so fully and faithfully collected by Blondellus, in the
third part of his apology for the judgment of Jerome about episco-
pacy, as that nothing can be added unto his diligence, nor is there
any need of further confirmation of the truth in this behalf.

The- pretence also of Bellarmine, and others who follow him and
borrow their conceits from him, that this liberty of the people in
choosing their own bishops and pastors was granted unto them at
first by way of indulgence or connivance, and that, being abused by
them and turned into disorder, it was gradually taken from them,
until it issued in that shameful mocking of God and man which is in
use in the Roman church, when, at the ordination of a bishop or
priest, one deacon makes a demand, " Whether the person to be or-
dained be approved by the people," and another answers out of a
corner, " That the people approve him," has been so confuted by
protestant writers of all sorts, that it is needless to insist any longer
on them.

Indeed, the concessions that are made, that this ancient practice
of the church in the people's choosing their own officers (which to
deny is all one as to -deny that the sun gives light at noon-day), is,
as unto its right, by various degrees transferred unto popes, patrons,
and bishops, with a representation in a mere pageantry of the people's
liberty to make objections against them that are to be ordained, are
as fair a concession of the gradual apostasy of churches from their
original order and constitution as need be desired.

This power and right which we assign unto the people is not to
act itself only in a subsequent consent unto one that is ordained, in
the acceptance of him to be their bishop or pastor. How far that
may salve the defect and disorder of the omission of previous elec-
tion, and so preserve the essence of the ministerial call, I do not
now inquire. But that which we plead for is the power and right
of election, to be exercised previously unto the solemn ordination or
setting apart of any unto the pastoral office, communicative of office-
power in its own kind unto the person chosen.

This is part of that contest which for sundry ages filled most
countries of Europe with broils and disorders; neither is there yet
an end put unto it. But in this present discourse we are not in the
least concerned in these things ; for our inquiry is, what state and
order of church-affairs is declared and represented to us in the Scrip-
ture ; and therein there is not the least intimation of any of those
things from whence this controversy did arise and whereon it doth
depend. Secular endowments, jurisdictions, investiture, rights of

72 TRUE NATURE OF A GOSPEL CHURCH.

presentation, and the like, with respect unto the evangelical pastoral
office and its exercise in an}^ place, which are the subjects of these
contests, are foreign unto all things that are directed in the Scriptures
concerning them, nor can be reduced unto an}^ thing that belongs
unto thera. Wherefore, whether this "jus patrouatus''' be consistent
with gospel institutions; whether it may be continued with respect
unto lands, tithes, and benefices; or how it may be reconciled unto
the right of the people in the choice of their own ecclesiastical
officers, from the different acts, objects, and ends required unto the
one and the other, — are things not of our present consideration.

And this we affirm to be agreeable unto natural reason and equity,
to the nature of churches in their institution and ends, to all autho-
rity and office-power in the church necessary unto its edification,
with the security of the consciences of the officers themselves and the
preservation of due respect and obedience unto them, and constituted
by the institution of Christ himself in his apostles and the practice of
the primitive church. Wherefore, the utter despoiling of the church,
of the disciples, of those gathered in church-societies by his authority
and command, of this right and liberty, may be esteemed a sacrilege
of a higher nature than sundry other things which are reproached as
criminal under that name.

And if any shall yet further appear to justify this deprivation of
the right laid claim unto, and the exclusion of the people from their
ancient possession, with sobriety of argument and reason, the whole
caiise may be yet further debated, from principles of natural light
and equity, from maxims of law and policy, from the necessity of the
ends of church-order and poAver, from the moral impossibility of any
other way of the conveyance of ecclesiastical office-power, as well as
from evangelical institution and the practice of the first churches.

It will be objected, I know, that the restoration of this liberty unto
the people will overthrow that jws patronattis, or right of present-
ing unto livings and preferments which is established by law in this
nation, and so, under a pretence of restoring unto the people their
right in common, destroy other men's undoubted rights in their own
enclosures.

IV. But this election of the church doth not actually and immedi-
ately instate the person chosen in the office whereunto he is chosen, nor
give actual right unto its exercise. It is required, moreover, that he
be solemnly set apart unto his office in and by the church with fast-
ing and prayer. That there should be some kind of peculiar prayer
in the dedication of any unto the office of the ministry is a notion
that could never be obliterated in the minds of men concerned in
these things, nor cast out of their practice. Of what sort they have
been amongst many we do not now inquire. But there hath been
less regard unto the other duty, namely, that these prayers, should

THE OFFICERS OF THE CHURCH. 7S

be accompanied with fasting; but this also is necessary by virtue of
apostohcal example, Acts xiv. 23.

The conduct of this work belongs unto the elders or officers of the
church wherein any one is to be so ordained. It did belong unto
extraordinary officers whilst they were continued in the church, and
upon the cessation of their offi.ce it is devolved on the ordinary stated
officers of the church. It is so, I say, in case there be any such
officer before fixed in the church whereunto any one is to be only
ordained; and in case there be none, the assistance of pastors or
elders of other churches may and ought to be desired unto the con-
duct and regulation of the duty.

It is needless to inquire what is the authoritative influence of this
ordination into the communication of office or office-power, whilst it
is acknowledged to be indispensably necessary, and to belong essen-
tially unto the call unto office; for Avhen sundry duties, as these of
election and ordination, are required unto the same end, by virtue of
divine institution, it is not for me to determine what is the peculiar
efficacy of the one or the other, seeing neither of them without the
other hath any at all.

Hereunto is added, as an external adjunct, imposition of hands,
significant of the persons so called to office in and unto the church;
for although it will be difficultly proved that the use of this cere-
mony was designed unto continuance, after a cessation of the com-
munication of the extraordinary gifts of the Holy Ghost, whereof it
was the sign and outward means in extraordinary officers, yet we do
freely grant it unto the ordinary officers of the church, provided that
there be no apprehension of its being the sole authoritative convey-
ance'of a successive flux of office-power, which is destructive of the
whole nature of the institution.

And this may at present suffice, as unto the call of meet persons
unto the pastoral office; and,. consequently, any other office in the
church. The things following are essentially necessary unto it, so as
that authority and right to feed and rule in the church in the name
of Christ, as an officer of his house, may be given unto any one
thereby, by virtue of his law and the charter granted by him unto
the church itself The first is, That antecedently unto any actings of
the church towards such a person with respect unto office, he be
furnished by the Lord Christ himself with graces, and gifts, and
abilities, for the discharge of the office whereunto he is to be called.
This divine designation of the person to be called rests on the kingly
office and care of Christ towards his church. Where this is wholly
wanting, it is not in the power of any church under heaven, by vir-
tue of any outward order or act, to communicate pastoral or minis-
terial power unto any person whatever. Secondly, There is to be
an exploration or trial of those gifts and abilities as unto their

71 TRUE NATURE OF A GOSPEL CHURCH.

accommodation unto the edification of that church whereunto any
person is to be ordained a pastor or minister. But although the right
of judging herein doth belong unto and reside in the church itself
(for who else is able to judge for them, or is intrusted so to do?), yet
is it their wisdom and duty to desire the assistance and guidance of
those who are approved in the discharge of their office in other
churches. Thirdly, The first act of j^ower committed unto the
church by Jesus Christ, for the constitution of ordinary officers in it,
is that election of a person qualified and tried unto his office which
we have now vindicated. Fourthly, There is required hereunto the
solemn ordination, inauguration, dedication, or setting apart, of the
person so chosen, by the presbytery of the church, with fasting and
prayer and the outward sign of the imposition of hands.

This is that order which the rule of the Scripture, the example of
the first churches, and. the nature of the things themselves, direct
unto; and although I will not say that a defect in any of these,
especially if it be from unavoidable hinderances, doth disannul the
call of a person to the pastoral office, yet I must say that where they
are not all duly attended unto, the institution of Christ is neglected,
and the order of the church infringed. Wherefore, —

The plea of the communication of all authority for office, and of
office itself, solely by a flux of power from the first ordainers,
through the hands of their pretended successors in all ages, under
all the innumerable miscarriages whereunto they are subject, and
have actually fallen into, without any respect unto the consent or
call of the churches, by rules, laws, and orders foreign to the Scrip-
ture, is contrary to the whole nature of evangelical churches and all
the ends of their institution, as shall be manifested, if it be needful.

CHAPTER V.

The especial duty of pastors of churches-

We have declared the way whereby pastors are given unto and
instated in the church; that which should ensue is an account of
their work and duty in the discharge of their office : but this hath
been the subject of many large discourses, both among the ancient
writers of the church and of late; I shall therefore only touch on
some things that are of most necessary consideration: —

1. The first and principal duty of a pastor is to feed the flock by
diligent preaching of the word. It is a promise relating to the new
testament, that God would give unto his church " pastors according
to his own heart, which should feed them with knowledge and under-
standing," Jer. iii. 1 5. This is by teaching or preaching the word, and

THE ESPECIAL DUTY OF TASTOKS OF CHURCHES. 75

no otherwise. This feeding is of the essence of the office of a pastor,
as unto the exercise of it; so that he who doth not, or can not, or will
not feed the flock is no pastor, whatever outward call or work he
may have in the church. The care of preaching the gospel was com-
mitted to Peter, and in him unto all true pastors of the church, under
the name of " feeding,'' John xxi. 15-17. According to the ex-
amjale of the apostles, they are to free themselves from all encum-
brances, that they may give themselves wholly unto the word and
prayer, Acts vi. 1-4 Their work is "to labour in the word and doc-
trine," 1 Tim. V. 1 7 ; and thereby to " feed the flock over which the
Holy Ghost hath made them overseers," Acts xx. 28: and it is that
which is everywhere given them in charge.

This work and duty, therefore, as was said, is essential unto the
oflice of a pastor, A man is a pastor unto them whom he teeds by
pastoral teaching, and to no more; and he that doth not so feed is
no pastor. Nor is it required only that he preach now and then at
his leisure, but that he lay aside all other employments, though law-
ful, all other duties in the church, as unto such a constant attendance
on them as would divert him from this work, that he give himself
unto it, — that he be in these things labouring to the utmost of his
ability. Without this no man will be able to give a comfortable
account of the pastoral office at the last day.

There is, indeed, no more required of any man than God givetli
him ability for. Weakness, sickness, bodily infirmities, may disenable
men from the actual discharge of this duty in that assiduity and
frequency which are required in ordinary cases; and some may,
through age or other incapacitating distempers, be utterly disabled
for it, — in which case it is their duty to lay down and take a dismis-
sion from their office, or, if their disability be but partial, provide a
suitable supply, that the edification of the church be not prejudiced;
— but for men to pretend themselves pastors of the church, and to be
unable for, or negligent of, this work and duty, is to live in open de-
fiance of the commands of Christ.

We have lived to see and hear of reproachful scorn and contempt
cast upon laborious preaching, — that is, " labouring in the word and
doctrine," — and all manner of discouragements given unto it, with
endeavours for its suppression in sundry instances; yea, some have
proceeded so far as to declare that the work of preaching is unneces-
sary in the church, so to reduce all religion to the reading and rule
of the liturgy. The next attempt, so far as I know, may be to
exclude Christ himself out of their religion ; which the denial of a
necessity of preaching the gospel makes an entrance into, yea, a good
progress towards.

Sundry things are required unto this work and duty of pastoral
preaching; as, — (1.) Spiritual wisdom and understanding in the

76 TEUE NATUKE OF A GOSPEL CHURCH.

mysteries of the gospel, that they may declare unto the church "all the
counsel of God" and "the unsearchable riches of Christ:'' see Acts
XX. 27; 1 Cor. ii. 4-7; Eph. iii. 8-11. The generality of the church,
especially those who are grown in knowledge and experience, have
a spiritual insight into these things, and the apostle prays that all
believers may have so, Eph. i. 15-19; and if those that instruct
them, or should do so, have not some degree of eminency herein,
they cannot be useful to lead them on to perfection. And the little
care hereof or concernment herein is that which in our days hath
rendered the ministry of many fruitless and useless. (2.) Experience
of the poiuer of the truth which they preach in and upon their own
souls. Without this they will themselves be lifeless and heartless in
their own work, and their labour for the most part will be unprofitable
towards others. It is, to such men, attended uoto as a task for their
advantage, or as that which carries some satisfaction in it from osten-
tation and supposed reputation wherewith it is accompanied. But
a man preach eth that sermon only well unto others which preach eth
itself in his own soul. And he that doth not feed on and thrive in the
digestion of the food which he provides for others will scarce make
it savoury unto them ; yea, he knows not but the food he hath pro-
vided may be poison, unless he have really tasted of it himself
If the word do not dwell wdth power in us, it will not pass with
power yro^?i us. And no man lives in a more woful condition than
those who really believe not themselves what they persuade others
to believe continually. The want of this experience of the power of
gospel truth on their own souls is that which gives us so many life-
less, sapless orations, quaint in words and dead as to power, instead
of preaching the gospel in the demonstration of the Spirit. And
let any say what they please, it is evident that some men's preach-
ing, as well as others' not-preaching, hath lost the credit of their
ministry. (3.) Skill to divide the word aright, 2 Tim. ii. 15;
and this consists in a practical wisdom, upon a diligent attend-
ance unto the word of truth, to find out what is real, substantial,
and meet food for the souls of the hearers, — to give unto all sorts
of persons in the church that which is their proper portion. And
this requires, (4.) A prudent and diligent consideration of the
state of the floch over which any man is set, as unto their strength
or weakness, their growth or defect in knowledge (the measure of
their attainments requiring either milk or strong meat), their temp-
tations and duties, their spiritual decays or thrivings ; and that not
only in general, but, as near as may be, with respect unto all the
individual members of the church. Without a due regard unto these
things, men preach at random, uncertainly fighting, like those that
beat the air. Preaching sermons not designed for the advantage of
them to whom they are preached ; insisting on general doctrines not

THE ESPECIAL DUTY OF PASTORS OF CHURCHES. 77

levelled to the condition of the auditory; speaking what men can,
without consideration of what they ought, — are things that will make
men weary of preaching, when their minds are not influenced with
outward advantages, as much as make others weary in hearing of
them. And, (5.) All these, in the whole discharge of their duty,
are to be constantly accompanied with the evidence of zeal for the
glory of God and compassion for the souls of men. Where these
are not in vigorous exercise in the minds and souls of them that
preach the word, giving a demonstration of themselves unto the con-
sciences of them that hear, the quickening form, the life and soul of
preaching, is lost.

All these things seem common, obvious, and universally acknow-
ledged; but the ruin of the ministry of the most for the want of
them, or from notable defects in them, is or may be no less evi-
dently known. And the very naming of them (which is all at pre-
sent which I design) is sufficient to evidence how great a necessity
there is incumbent on all pastors of churches to give themselves unto
the word and prayer, to labour in the word and doctrine, to be con-
tinually intent on this work, to engage all the faculties of their souls,
to stir up all their graces and gifts, unto constant exercise in the dis-
charge of their duty; for "who is sufficient for these things?" And
as the consideration of them is sufficient to stir up all ministers unto
fervent prayer for supplies of divine aid and assistance for that work
which in their own strength they can no way answer, so is it enough
to warn them of the avoidance of all things that would give them
a diversion or avocation from the constant attendance unto the dis-
charge of it.

When men undertake the pastoral office, and either judge it not
their duty to preach, or are not able so to do, or attempt it only at
some solemn seasons, or attend unto it as a task required of them,
without that wisdom, skill, diligence, care, prudence, zeal, and com-
passion, which are required thereunto, the glory and use of the mini-
stry will be utterly destroyed.

2. The second duty of a pastor towards his flock is continual fer-
vent prayer for them, James v. 16; John xvii. 20; Exod. xxxii. 11 ;
Deut. ix. 1 8 ; Lev. xvi. 24 ; 1 Sam. xii. 23 ; 2 Cor. xiii. 7, 9 ; Eph. i.
15-19, iii. 14; Phil. i. 4; Col. i. 3; 2 Thess. i. 11. "We will give
ourselves continually to prayer," Acts vi. 4. Without this, no man can
or doth preach to them as he ought, nor perform any other duty of his
pastoral office. From hence may any man take the best measure of
the discharge of his duty towards his flock. He that doth constantly,
diligently, fervently, pray for them, will have a testimony in himself
of his own sincerity in the discharge of all other pastoral duties, nor
can he voluntarily omit or neglect any of them. And as for those
who are negligent herein, be their pains, labour, and travail in other

78 TRUE NATURE OF A GOSPEL CHURCH.

duties never so great, they may be influenced from other reasons,
and so give no evidence of sincerity in the discharge of their office.
In this constant prayer for the church, which is so incumbent on all
pastors as that whatever is done without it is of no esteem in the
sight of Jesus Christ, respect is to be had, — (1.) Unto the success of
the word, unto all the blessed ends of it, among them. These are no
less than the improvement and strengthening of all their graces, the
direction of all their duties, their edification in faith and love, with
the entire conduct of their souls in the life of God, unto the enjoy-
ment of him. To preach the word, therefore, and not to follow it
with constant and fervent prayer for its success, is to disbelieve its
use, neglect its end, and to cast away the seed of the gospel at ran-
dom. (2.) Unto the temptations that the church is generally exposed
unto. These greatly vary, according unto the outward circumstances
of things. The temptations in general that accompany a state of
outward peace and tranquillity are of another nature than those that
attend a time of trouble, persecution, distress, and poverty ; and so
it is as unto other occasions and circumstances. These the pastors
of churches ought diligently to consider, looking on them as the
means and ways whereby churches have been ruined, and the souls
of many lost for ever. With respect unto them, therefore, ought
their prayers for the church to be fervent. (3.) Unto the especial
state and condition of all the membets, so far as it is known unto
them. There may be of them who are spiritually sick and diseased,
tempted, afflicted, bemisted, wandering out of the way, surprised in
sins and miscarriages, disconsolate and troubled in spirit in a pecu-
liar manner. The remembrance of them all ought to abide with
them, and to be continually called over in their daily pastoral sup-
plications. (4.) Unto the presence of Christ in the assemblies of
the church, with all the blessed evidences and testimonies of it.
This is that alone which gives life and power unto all church assem-
blies, without which all outward order and forms of divine worship
in them are but a dead carcase. Now, this presence of Christ in the
assemblies of his church is by his Spirit, accompanying all ordinances
of worship with a gracious, divine efficacy, evidencing itself by blessed
oj)erations on the minds and hearts of the congregation. This are
pastors of churches continually to pray for; and they will do so who
understand that all the success of their labours, and all the accep-
tance of the church with God in their duties, do depend hereon,
(o.) To their p)reservatio7i in faith, love, and fruitfuluess, with all
the duties that belong unto them, etc.

It Avere much to be desired that all those who take upon them
this pastoral office did well consider and understand how great and
necessary a part of their work and duty doth consist in their con-
tinual fervent prayer for their flocks ; for besides that it is the only

THE ESPECIAL DUTY OF PASTORS OF CHURCHES. 79

instituted way whereby they may, by virtue of their office, bless their
congregations, so will they find their hearts and minds, in and
by the discharge of it, more and more filled with love, and engaged
with diligence unto all other duties of their office, and excited unto
the exercise of all orrace towards the whole church on all occasions.
And where any are negligent herein, there is no duty which they
perform towards the church but it is influenced with false consider-
ations, and will not hold weight in the balance of the sanctuary.

8. The administration of the seals of the covenant is committed
unto them, as the stewards of the house of Christ; for unto them
the authoritative dispensation of the word is committed, whereunto
tlie administration of the seals is annexed ; for their principal end
is the peculiar confirmation and application of the word preached.
And herein there are three things that they are to attend unto : —
(1.) The times and seasons of their administration unto the church's
edification, especially that of the Lord's supper, whose frequency is
enjoined. It is the duty of pastors to consider all the necessary cir-
cumstances of their administration, as unto time, place, frequency,
order, and decency. (2.) To keep severely unto the institution of
Christ, as unto the way and manner of their administration. The
gradual introduction of uninstituted rites and ceremonies into the
church celebration of the ordinance of the Lord's supper ended at
length in the idolatry of the mass. Herein, then, alone, and not in
bowing, cringing, and vestments, lies the glory and beauty of these
administrations, namely, that they are compliant with and expres-
sive of the institution of Christ, nor is any thing done in them but
in express obedience unto his authority. " I have received of the
Lord that which also I delivered unto you," saith the apostle in this
case, 1 Cor. xi. 23. (3.) To take care that these holy things be adminis-
tered only unto those who at^e meet and worthy, according unto the
rule of the gospel. Those who impose on pastors the promiscuous
administration of these divine ordinances, or the application of the
seals unto all without difference, do deprive them of one-half of their
ministerial office and duty.

But here it is inquired by some, " Whether, in case a church have
no pastor at present, or a teaching elder with pastoral power, it may
not delegate and appoint the administration of these especial ordi-
nances unto some member of the church at this or that season, who
is meetly qualified for the outward administration of them?" which,
for the sake of some, I shall examine.

No clun'ch is complete in order without teaching officers, Eph. iv.
11, 12; 1 Cor. xiL 27, 28.

A church not complete in order cannot be complete in administra-
tions, because the power of administrations depends upon the power
of order proportionably ; that is, the power of th^ church depends

80 TRUE NATUEE OF A GOSPEL CHUECII.

upon tlie being of the church. Hence the first duty of a church
without officers is to obtain them, according to rule. And to endea-
vour to complete administrations without an antecedent completing
of order is contrary unto the mind of Christ, Acts xiv. 23 ; Tit. i. 5,
" That thou shouldest set in order the things that are wanting, and
ordain elders in every church." The practice therefore proposed is
irregular, and contrary to the mind of Christ.

The order of the church is twofold, — as essential, and as organical.
The order of the church as essential, with its power thence arising, is,
— first. For its preservation ; secondly. For its perfection. (1 .) For
its preservation in admission and exclusion of members; (2.) For its
perfection in the election of officers.

No part of this power, which belongs to the church as essentially
considered, can be delegated, but must be acted by the whole church.
They cannot delegate power to some to admit members, so as it
should not be an act of the whole church. They cannot delegate
power to any to elect officers, nor any thing else which belongs to
them as a church essentially. The reason is, things that belong unto
the essence of any thing belong unto it formally as such, and so
cannot be transferred.

The church, therefore, cannot delegate the power and authority
inquired after, should it be supposed to belong to the power of order
as the church is essentially considered ; which yet it doth not.

If the church may delegate or substitute others for the discharge
of all ordinances whatsoever without elders or pastors, then it may
perfect the saints and complete the work of the ministry without
them, which is contrary to Eph. iv. 11, 12; and, secondly, it would
render the ministry only convenient, and not absolutely necessary to
the church, which is contrary to the institution of it.

A particular church, in order as organical, is the adequate subject
of all ordinances, and not as essential; because as essential it never
doth nor can enjoy all ordinances, namely, the ministry in particular,
whereby it is constituted organical. Yet, on this supposition, the
church, as essentially considered, is the sole adequate subject of all
ordinances.

Though the church be the only subject, it is not the only object
of gospel ordinances, but that is various. For instance,—

(1.) The 'preaching of the word: its first object is the world, for
conversion ; its next, professors, for edification.

(2.) Baptism: its only object is neither the world nor the mem-
hers of a particular church, but professors, with those that are
reckoned to them by God's appointment, — that is, their infant seed.

(3.) The supper: its object is a particular church only, which is
acknowledged, and maybe proved by the institution, one special end
of it, and the necessity of discipline thereon depending.

THE ESPECIAL DUTY OF PASTORS OF CHURCHES. 81

Ordinauces, whereof the church is the only subject and the only
object, cannot be administered authoritatively but by officers only, —
(1.) Because none but Christ's stewards have authority in and to-
wards his house as such, 1 Cor. iv. 1; 1 Tim. iii. 15; Matt. xxiv. 45;
(2.) Because it is an act of office-authority to represent Christ to the
whole church, and to feed the whole flock thereby, Acts xx. 28 ;
1 Pet. v. 2.

There are no footsteps of any such practice among the churches
of God who walked in order, neither in the Scripture nor in all an-
tiquit3^

But it is objected, by those who allow this practice, " That if the
church may appoint or send a j)erson forth to preach, or appoint a
brother to preach unto themselves, then they may appoint him to
administer the ordinance of the supper."

Ans. Here is a mistake in the supposition. The church, — that
is, the body of it, — cannot send out any brother authoritatively to
preach. Two things are required thereunto, collation of gifts and
communication of office; neither of which the church, under that con-
sideration, can do to one that is sent forth. But where God gives
gifts by his Spirit and a call by his providence, the church only
complies therewith, not in communicating authority to the person,
but in praying for a blessing upon his work.

The same is the case in desiring a brother to teach among them.
The duty is moral in its own nature ; the gifts and call are from God
alone ; the occasion of his exercise is only administered by the church.

It is fiu'ther added, by the same persons, " That if a brother, or
one who is a disciple onl}^ may baptize, then he may also administer
the Lord's supper, being desired of the church."

Ans. The supposition is not granted nor proved; but there is yet
a difference between these ordinaiices, — the object of the one being
professors, as such, at large; the object of the oth.ei;': being professors,
as members of a particular church. But to return, —

4. It is incumbent on them to preserve the truth or doctrine of
the gospel received and professed in the church, and to defend it
against all opposition. This is one principal end of the ministry,
one principal means of the preservation of the faith once delivered
unto the saints. This is committed in an especial manner unto the
pastors of the chuixhes, as the apostle frequently and emphatically
I'epeats the charge of it unto Timothy, and in him unto all to whom
the dispensation of the word is committed, 1 Epist. i. 3, 4, iv. 6, 7, 1 6,
vi. 20; 2 Epist. i. 14, ii. 25, iii. 1 4-1 7. The same he giveth in charge
unto the elders of the church of Ephesus, Acts xx. 28-31. What he
says of himself, tliat the "glorious gospel of the blessed God was
committed unto his trust," 1 Tim. i. 11, is true of all pastors of
churches, according to their measure and call ; and they should all

VOK XVI. " C

82 TRUE NATURE OF A GOSi>EL CHURCH.

aim at the account which he gives of his ministry herein : " I have
fought a good fight, I have finished my course, I have kept the faith,"
2 Tim. iv. 7, The church is the " pillar and ground of the truth ;"
and it is so principally in its ministry. And the sinful neglect of this
duty is that which was the cause of most of the pernicious heresies
and errors that have infested and ruined the church. Those whose
duty it was to preserve the doctrine of the gospel entire in the public
profession of it have, many of them, "spoken perverse things, to draw
away disciples after them." Bishops, presbyters, public teachers, have
been the ringleaders in heresies. Wherefore this duty, especially at
this time, when the fundamental truths of the gospel are on all sides
impugned, from all sorts of adversaries, is in an especial manner to
be attended unto.

Sundry things are required hereunto; as, — (1.) A clear, sound,
comiwehensive knowledge of the entire doctrine of the gospel, at-
tained by all means useful and commonly prescribed unto that end,
especially by diligent study of the Sci-ipture, with fervent prayer for
illumination and understanding. Men cannot preserve that for others
which they are ignorant of themselves. Truth may be lost by weak-
ness as well as by wickedness. And the defect herein, in many, is
deplorable. (2.) Love of the truth which they have so learned and
comprehended. Unless we look on truth as a pearl, as that which
is valued at any rate, bought with any price, as that wliich is better
than all the world, we shall not endeavour its preservation with that
diligence which is required. Some are ready to part with truth at
an easy rate, or to grow indifferent about it ; whereof we have multi-
tudes of examples in the days wherein we live. It were easy to give
instances of sundry important evangelical truths, which our fore-
fathers in the faith contended for with all earnestness, and were ready
to seal with their blood, which are now utterly disregarded, and op-
posed, by some who pretend to succeed them in their profession. If
ministers have not a sense of that power of truth in their own souls,
and a taste of its goodness, the discharge of this duty is not to be
expected from them. (3.) A conscientious care and fear of giving
countenance or encouragement unto novel opinions, especially such
as oppose any truth of whose power and efficacy experience hath
been had among them that believe. Vain curiosity, boldness in con-
jectures, and readiness to vent their own conceits, have caused no
small trouble and damage unto the church, (4.) Learning and ability
of mind to discern and disprove the oppositions of the adversaries of
the truth, and thereby to stop their mouths and convince gainsayers.
(5.) The solid confirmation of the most important t7'uths of the
gospel, and whereinto all others are resolved, in their teaching and
ministry. Men may and do ofttimes prejudice, yea, betray the
truth, by the weakness of their pleas for it. (6.) A diligent watch

THE ESPECIAL DUTY OF PASTOKS OF CHURCHES. 83

over their oivn fiocks against the craft of seducers from without, or
the springing up of any bitter root of error among themselves. (7.)
A concurrent assistance luith the elders and 'messengers of other
churches with Avhom they are in communion, in the declaration of
the faith which they all profess; whereof we must treat afterward
more at large.

It is evident what learning, labour, study, pains, ability, and exer-
cise of the rational faculties, are ordinarily required unto the right
discharge of these duties; and where men may be useful to the
church in other things, but are defective in these, it becomes them
to walk and act both circumspectly and humbly, frequently desiring
and adhering xmto the advices of them whom God hath intrusted
with more talents and greater abilities.

5. It belongs unto their charge and ofHce diligently to labour for
the conversion of soids unto God. The ordinary means of conver-
sion is left unto the church, and its duty it is to attend unto it; yea,
one of the principal ends of the institution and preservation of
churches is the conversion of souls, and when there are no more to
be converted, there shall be no more church on the earth. To en-
large the kingdom of Christ, to diffuse the light and savour of the
gospel, to be subservient unto the calling of the elect, or gathering
all the sheei^ of Christ into his fold, are things that God designs by
his churches in this world. Now, the principal instrumental cause
of all these is the preaching of the word; and this is committed unto
the pastors of the churches. It is true, men may be, and often are,
converted unto God by their occasional dispensation of the word who
are not called unto office ; for it is the gospel itself that is the " power
of God unto salvation," by whomsoever it is administered, and it
hath been effectual unto that end even in the necessary occasional
teaching of women: but it is so, frequently, in the exercise of spiri-
tual gifts by them "who are not stated officers of the chui'ch, 1 Cor.
xiv. 24, 25; Phil. i. 14, 15, 18; 1 Pet. iv. 10, 11. But yet this hin-
ders not but that the administration of the glorious gospel of the
blessed God, as unto all the ends of it, is committed unto the pastors
of the church. And the first object of the preaching of the gospel
is the world, or the men of it, for their conversion; and it is so in the
preaching of all them unto whom that work is committed by Christ.
The work of the apostles and evangelists had this order in it : — First,
they were to make disciples of men, by the preaching of the gospel
unto conversion; and this was their principal work, as Paul testi-
fieth, 1 Cor. i. 17: and herein were they gloriously instrumental in
laying the foundation of the kingdom of Christ all the world over.
The second part of their work was to teach them that were con-
verted, or made disciples, to do and observe all that he did command
them. In the pursuit of this part of their commission, they gathered

84 TRUE NATURE OF A GOSPEL CHURCH.

the disciples of Christ into churches, under ordinary officers of their
own. And although the work of these ordinary officers, pastors and
teachers, be of the same nature with theirs, yet the method of it is
changed in them; for their first ordinary work is to conduct and
teach all the disciples of Christ to do and observe all things appointed
by him, — that is, to preach unto and watch over the particular flocks
unto whom they do relate. But they are not hereby discharged from
an interest in the other part of the work, — in preaching the word unto
the conversion of souls. They are not, indeed, bound unto the method
of the apostles and evangelists; yea, they are, by virtue of their office,
ordinarily excluded from it. After a man is called to be a pastor of
a particular church, it is not his duty to leave that church, and go up
and down to preach for the conversion of strangers. It is not, I say,
ordinarily so; for many cases may fall out wherein the edification of
any particular church is to give way unto the glory of Christ with
respect unto the calling of all the members of the church catholic.
But in the discharge of the pastoral office there are many occasions
of preaching the word unto the conversion of souls; as, — (1.) When
any that are unconverted do come into the assemblies of the church,
and are there wrought upon by the power of the word; whereof we
have experience every day. To suppose that a man, at the same
time, and in the same place, preaching unto one congregation, should
preach to some of them, namely, those that are of the church where-
unto he relates, as a. minister, with ministerial authority, and to others
only by virtue of a spiritual gift which he hath received, is that which
no man can distinguish in his own conscience; nor is there any colour
of rule or reason for it: for though pastors, with respect unto their
whole ofiice and all the duties of it, whereof many can have the
church only for their object, are ministers in office unto the church,
and so ministers of the church, yet are they ministers of Christ also ;
and by him it is, and not by the church, that the preaching of the
gospel is committed unto them. And it is so committed as that, by
virtue of their office, they are to use it unto all its ends, in his way
and method ; whereof the conversion of sinners is one. And for a man
to conceive of himself in a double capacity, whilst he is preaching to
the same congregation, is that which no man's experience can reach
unto. (2.) In occasional preaching in other places, Avhereunto a
pastor of a church may be called and directed by divine providence;
for although we have no concernment in the figment of an indelible
character accompanying sacred orders, yet we do not think that the
pastoral office is such a thing as a man must leave behind him every
time he goes from home, or that it is in his own power, or in the
power of all men in the world, to divest him of it, unless he be dis-
missed or deposed from it by Christ himself, through the rule of his
word. AVherever a true minister preacheth, he preacheth as a minis-

THE ESPECIAL DUTY OF PASTOES OF CHURCHES. 85

ter, for as such the administration of the gospel is committed unto
him, as unto all the ends of it, whereof the chief, as was said, is the
conversion of souls ; yea, of such weight it is that the conveniency and
edification of particular churches ought to give place unto it. When,
therefore, there are great opportunities and providential calls for the
preaching of the gospel unto the conversion of souls, and, the harvest
heing great, there are not labourers sufficient for it, it is lawful, yea,
it is the duty of pastors of particular churches to leave their constant
attendance on their pastoral charge in those churches, at least for a
season, to apply themselves unto the more public preaching of the
word unto the conversion of the souls of men. Nor will any parti-
cular church be unwilling hereunto which understands that even the
whole end of particular churches is but the edification of the church
catholic, and that their good and advantage is to give place unto that
of the glory of Christ in the whole. The good shepherd will leave
the ninety and nine sheep, to seek after one that wanders; and we
may certainly leave a few for a season, to seek after a great multitude
of wanderers, when we are called thereunto by divine providence:
and I could heartily wish that we miglit have a trial of it at this time.

The ministers who have been most celebrated, and that deserv-
edly, in the last ages, in this and the neighbour nations, have been
such as whose ministry God made eminently successful unto the
conversion of souls. To affirm that they did not do their work as
ministers, and by virtue of their ministerial office, is to cast away the
crown and destroy the principal glory of the ministry. For my own
part, if I did not think myself bound to preach as a minister, and as
a minister authorized in all places and on all occasions, when I am
called thereunto, I think I should never preach much more in this
world. Nor do I know at all what rule they walk by who continue
public constant preaching for many years, and yet neither desire nor
design to be called unto any pastoral office in the church. But I
must not here insist on the debate of these things.

6. It belongs unto them, on the account of their pastoral office, to
be ready, willing, and able, to comfort, relieve, and refresh, those
that are tempted, tossed, wearied with fears and grounds of discon-
solation, in times of trial and desertion. "The tongue of the learned"
is required in them, " that they should know how to speak a word in
season to him that is weary." One excellent qualification of our
Lord Jesus Christ, in the discharge of his priestly office now in hea-
ven, is, that he is touched with a sense of our infirmities, and knows
how to succour them that are tempted. His whole flock in this
world are a company of tempted ones; his own life on the earth he
calls " the time of his temptation;" and those who have the charge
of his flock under him ought to have a sense of their infirmities, and
endeavour in an especial manner to succour them that are tempted.

86 TRUE NATUEE OF A GOSPEL CHURCn.

But amongst tliem there are some always that are cast under dark-
ness and disconsolations in a pecuhar manner: some at the entrance
of their conversion unto God, whilst they have a deep sense of the
terror of the Lord, the sharpness of conviction, and the uncertainty
of their condition ; some are relapsed into sin or omissions of duties ;
some under great, sore, and lastiog afflictions; some upon pressing,
urgent, particular occasions; some on sovereign, divine desertions;
some through the buffetings of Satan and the injection of blasphe-
mous thoughts into their minds, with many other occasions of an
alike nature. Now, the troubles, disconsolations, dejections, and fears,
that arise in the minds of persons in these exercises and temptations
are various, oftentimes urged and fortified with subtile argiiings and
fair pretences, perplexing the soids of men almost to despair and
death. It belongs unto the office and duty of pastors, —

(1.) To be able rightly to understand the various cases that ivill
occur of this kind, from such principles and grounds of truth and ex-
perience as will bear a just confidence in a prudent application unto
the relief of them concerned ; [to have] "the tongue of the learned, to
know how to speak a word in season to him that is weary." It will
not be done by a collection and determination of cases, which yet is
useful in its place; for hardly shall we meet with two cases of this
kind that will exactly be determined by the same rule, all manner
of circumstances giving them variety: but a skill, understanding,
and experience, in the whole nature of the work of the Spirit of God
on the souls of men, of the conflict that is between the flesh and the
Spirit, of the methods and wiles of Satan, of the wiles of principali-
ties and powers or wicked spirits in high places, of the nature, and
effects, and ends of divine desertions, with wisdom to make applica-
tion out of such principles, or fit medicines and remedies unto every
sore and distemper, are required hereunto. These things are by some
despised, by some neglected, by some looked after only in stated cases
of conscience, in which work it is known that some have horribly de-
bauched their own consciences and [those of] others, to the scandal
and ruin of religion, so far as they have prevailed. But not to dis-
pute how far such helps as books written on cases of conscience may
be useful herein, — which they may be greatly unto those who know
how to use them aright, — the proper ways whereby pastors and teach-
ers must obtain this skill and understanding are, by diligent study
of the Scriptures, meditation thereon, fervent prayer, experience of
spiritual things, and temptations in their own souls, with a pi'udent
observation of the manner of God's dealing with others, and the
ways of the opposition made to the work of his grace in them. With-
out these things, all pretences unto this ability and duty of the pas-
toral office are vain ; whence it is that the whole work of it is much
neglected.

THE ESPECIAL DUTY OF PASTORS OF CHURCHES. 87

(2.) To be ready and willing to attend unto the especial cases that
may he brought unto them, and not to look on them as unnecessary
diversions, whereas a due application unto them is a principal part
of their office and duty. To discountenance, to discourage any from
seeking relief in perplexities of this nature, to carry it towards them
with a seeming moroseness and unconcernedness, is to turn that
Avhich is lame out of the way, to push the diseased, and not at all to
express the care of Christ towards his flock, Isa. xl. 11. Yea, it is
their duty to hearken after them who may be so exercised, to seek
them out, and to give them their counsel and direction on all occasions.

(3.) To heai' patiently and tenderly xuith the weakness, ignorance,
dulness, slowness to believe and receive satisfaction, yea, it may be,
impertinencies, in them that are so tempted. These things will
abound amongst them, partly from their natural infirmities, many
being weak, and perhaps froward, but especially from the nature of
their temptations, which are suited to disorder and disquiet their
minds, to fill them with perplexed thoughts, and to make them
jealous of every thing wherein they are spiritually concerned; and if
much patience, meekness, and condescension, be not exercised to-
wards them, they are quickly turned out of the way.

In the discharge of the whole pastoral office, there is not any thing
or duty that is of more importance, nor wherein the Lord Jesus
Christ is more concerned, nor more eminently suited unto the na-
ture of the office itself, than this is. But whereas it is a work or
duty which, because of the reasons mentioned, must be accompanied
with the exercise of humility, patience, self-denial, and spiritual wis-
dom, with experience, with wearisome diversions from other occa-
sions, those who had got of old the conduct of the souls of men into
their management turned this whole part of their office and duty
into an engine they called " auricular confession;" whereby they
wrested the consciences of Christians to the promotion of their own
ease, wealth, authority, and ofttimes to worse ends.

7. A compassionate suffering with all the members of the church
in all their trials and troubles, whether internal or external, belongs
unto them in the discharge of their office; nor is there any thing
that renders them more like unto Jesus Christ, whom to represent
unto the church is their principal duty. The view and consideration,
by faith, of the glory of Christ in his compassion with his suffering
members, is the principal spring of consolation unto the church in
all its distresses. And the same spirit, the same mind herein, ought,
according to their measure, to be in all that have the pastoral office
committed unto them. So the apostle expresseth it in himself,
"Who is weak, and I am not weak? who is offended, and I burn
not?" 2 Cor. xi. 29. And unless this compassion and goodness do
run through the discharge of their whole office, men cannot be said

88 TRUE NATURE OF A GOSPEL CHURCH.

to be evangelical shepherds, nor the sheep said in any sense to be
their own. For those who pretend unto the pastoral office to live, it
may be, in wealth and pleasure, regardless of the sufferings and
temptations of their flock, or of the poor of it, or related unto such
churches as wherein it is impossible that they should so much as be
acquainted with the state of the greatest part of them, is not answer-
able unto the institution of their office, nor to the design of Christ
therein.

8. Care of the poo?' and visitation of the sick are parts of this
duty, commonly known, though commonly neglected.

9. The piHncipal care of the rule of the church is incumbent on
the pastors of it. This is the second general head of the power and
duty of this office, whereunto many things in particular do belong.
But because I shall treat afterward of the rule of the church by itself
distinctly, I shall not here insist upon it.

10. There is a communion to he observed among all the churches
of the same faith and profession in any nation. Wherein it doth
consist, and what is required thereunto, shall be afterward declared.
The principal care hereof, unto the edification of the churches, is in-
cumbent on the pastors of them. Whether it be exercised by letters
of mutual advice, of congratulation or consolation, or in testimony of
communion with those who are called to office in them, or whether
it be by convening in synods for consultation of their joint concern-
ments (which things made up a great part of the primitive ecclesias-
tical polity), their duty it is to attend unto it and to take care of it.

11. That wherewith I shall close these few instances of the pas-
toral charge and duty is that without which all the rest will neither
be useful unto men nor be accepted with the great shepherd, Christ
Jesus ; and that is, a humble, holy, exemplary conversation, in all
godliness and honesty. The rules and precepts of the Scripture, the
examples of Christ and his apostles, with that of the bishops or pastors
of the primitive churches, and the nature of the thing itself, with the
religion which we do profess, do undeniably prove this duty to be
necessary and indispensable in a gospel ministry. It were an easy
thing to fill up a volume with ancient examples unto this purpose,
with testimonies of the Scripture and first writers anaong Christians,
with examples of public and private miscarriages herein, with evi-
dent demonstration that the ruin of Christian religion in most nations
where it hath been professed, and so of the nations themselves, hath
proceeded from the ambition, pride, luxury, uncleanness, profaneness,
and otherwise vicious conversations, of those who have been called
the "clergy." And in daily observation, it is a thing written with the
beams of the sun, that whatever else be done in churches, if the
pastors of them, or those who are so esteemed, are not exemplary in
gospel obedience and holiness, religion will not be carried on and

THE ESPECIAL DUTY OF PASTORS OF CHURCHES. 89

improved among the people. If persons light or profane in their
habits, garbs, and converse, corrupt in their communication, unsa-
voury and barren as unto spiritual discourse; if such as are covetous,
oppressive, and contentious; such as are negligent in holy duties in
their own families, and so cannot stir up others unto diligence therein ;
much more, if such as are openly sensual, vicious, and debauched, —
are admitted into this office, we may take our leave of all the glory
and power of religion among the people committed unto their charge.

To handle this property or adjunct of the pastoral office, it were
necessary distinctly to consider and explain all the qualifications
assigned by the apostle as necessary unto bishops or elders, evi-
denced as previously necessary unto the orderly call of them unto
this office, 1 Tim. iii. 2-7, Tit. ii. 6-9; which is a work not consis-
tent with my present design to engage in.

These are some instances of the things wherein the office-duty of
pastors of the church doth consist. They are but some of them, and
these only proposed, not pursued and pressed with the considera-
tion of all those particular duties, with the manner of their perform-
ance, way of management, motives and enforcements, defects and
causes of them ; which would require a large discourse. These may
suffice unto our present purpose ; and we may derive from them the
ensuing brief considerations : —

1. A due meditation and view of these things, as proposed in the
Scripture, is enough to make the wisest, the best of men, and the
most diligent in the discharge of the pastoral office, to cry out with
the apostle, "Who is sufficient for these things?" This will make
them look well to their call and entrance into this office, as that
alone which will bear them out and justify them in the susception of
it; for no sense of insufficiency can utterly discourage any in the
undertaking of a work which he is assured that the Lord Christ calls
him unto, for where he calls to a duty, he gives competent strengtli
for the performance of it. And when we say, under a deep s^nse of
our own weakness, " Who is sufficient for these things?" he doth say,
" My grace is sufficient for you."

2. Although all the things mentioned do plainly, evidently, and
undeniably, belong unto the discharge of the pastoral office, yet, in
point of fact, we find, by the success, that they are very little con-
sidered by the most that seek after it. And the present ruin of re-
ligion, as unto its power, beauty, and glory, in all places, ariseth
principally from this cause, that multitudes of those who undertake
this office are neither in any measure fit for it, nor do either con-
scientiously attend unto or diligently perform the duties that belong
unto it. It ever was and ever will be true in general, " Like priest,
like people."

3. Whereas the account which is to be given of this office and

90 TRUE NATURE OF A GOSPEL CHURCH.

the discbarge of it at the last day unto Jesus Christ, the considera-
tion whereof had a mighty influence upon the apostles themselves
and all the primitive pastors of the churches, is frequently proposed
unto us, and many warnings given us thereon in the Scripture, yet
it is apparent they are but few who take it into due consideration.
In the great day of Christ's visitation, he will proceed on such ar-
ticles as those here laid down, and others expressed in the Scripture,
and not at all on those which are now inquired upon in our episcopal
visitations. And if they may be minded of their true interest and
concern, whilst they possess the places they hold in the church, with-
out offence, I would advise them to conform their inquiries, in their
visitations, unto those which they cannot but know the Lord Christ
will make in the great day of his visitation, which doth approach.
This I think but reasonable In the meantime, for those who desire
to give up their account with joy and confidence, and not with grief
and confusion, it is their wisdom and duty continually to bear in
mind what it is that the Lord Christ requires of them in the dis-
charge of their office. To take benefices, to perform legal duties, by
themselves or others, is not fully compliant with what pastors of
churches are called unto.

4. It is manifest also from hence how inconsistent it is with this
office, and the due discharge of it, for any one man to undertake the
relation of a pastor unto more churches than one, especially if far
distant from one another. An evil this is like that of mathematical
prognostications at Home, — always condemned and always retained.
But one view of the duties incumbent on each pastor, and of whose
diligent performance he is to give an account at the last day, will
discard this practice from all approbation in the minds of them that
are sober. However, it is as good to have ten churches at once, as,
having but one, never to discharge the duty of a pastor towards it.

5. All churches may do well to consider the weight and burden
that Ifes upon their pastors and' teachers in the discharge of their office,
that they may be constant in fervent prayers and supplications for
them; as also to provide, what lies in them, that they may be with-
out trouble and care about the things of this life.

6. " There being so many duties necessary unto the discharge of
this office, and those of such various sorts and kinds as to require
various gifts and abilities unto their due performance, it seems very
difficult to find a concurrence of them in any one person in any
considerable deo-ree, so that it is hard to conceive how the office
itself should be duly discharged." I answer, — (L) The end both of
the office and of the discharge of it is the due edification of the
church ; this, therefore, gives them their measure. Where that is at-
tained, the office is duly discharged, though the gifts whereby men
are enabled thereunto be not eminent, (2.) Where a man is called

THE ESPECIAL DUTY OF PASTOES OF CHURCHES. 91

unto this office, and applieth himself sincerely unto the due discharge
of it, if he be evidently defective with respect to any especial duty
or duties of it, that defect is to be supplied by calling any other unto
his assistance in office who is qualified to make that supply unto the
edification of the church. And the like must be said concerning
such pastors as, through age or bodily weakness, are disabled from
attendance unto any part of their duty ; for still the edification of
the church is that which, in all these things, is in the first place to
be provided for.

7. It may be inquired what is the state of those churches, and
what relation with respect unto communion we ought to have unto
them, whose pastors are evidently defective in or neglective of these
things, so as that they are not in any competent measure attended
unto; and we may, in particular, instance in the first and last of
the pastoral duties before insisted on. Suppose a man be no w^ay
able to preach the word imto the edification of them that are pleaded
to be his flock, or, having an ability, yet doth not, will not, give
himself unto the word and prayer, or v/ill not labour in the word and
doctrine, unto the great prejudice of edification; and suppose the
same person be openly defective as unto an exemplary conversation,
and on the contrary layeth the stumbling-block of his own sins and
follies before the eyes of others, — what shall we judge of his ministr}^
and of the state of that church whereof he is a constituent part as its
ruler? I answer: —

(1.) I do not believe it is in the power of any church really to
confer the pastoral office, by virtue of any ordination whatever, unto
any who are openly and evidently destitute of all those previous
qualifications which the Scripture requireth in them who are to be
called unto this office. There is, indeed, a latitude to be allowed in
judging of them in times of necessity and great penury of able
teachers, so that persons in holy ministry design the glory of God
and the edification of the church according to their ability; but
otherwise there is a nullity in the pretended office.

(2.) Where any such are admitted, through ignorance or mistake,
or the usurpation of undue power over churches in imposing minis-
ters on them, there is not an absolute nullity in their administrations
until they are discovered and convicted by the rule and law of Christ.
But if, on evidence hereof, the people will voluntarily adhere unto
them, they are partakers of their sins, and do what in them lies to
unchurch themselves.

(3.) Where such persons are, by any means, placed as pastors in or
over any churches, and there is no way for their removal or reforma-
tion, it is lawful unto, it is the duty of every one who takes care of
his own edification and salvation to withdraw from the communion
of such churches, and to join with such as wherein edification is bet-

92 TRUE NATURE OF A GOSPEL CHURCH.

ter provided for; for whereas this is the sole end of churches, of all
their offices, officers, and administrations, it is the highest folly to
imagine that any disciple of Christ can be or is obliged, by his au-
thority, to abide in the communion of such churches, without seek-
ing relief in the ways of his appointment, Avherein that end is utterly
overthrown.

(4.) Where the generality of churches, in any kind of association,
are headed by pastors defective in these things, in the matter de-
clared, there all public church-reformation is morally impossible, and
it is the duty of private men to take care of their own souls, let
churches and churchmen say what they please.

Some few things may yet be inquired into with reference unto the
office of a pastor in the church ; as, —

1. Whether a man "may he ordained a pastor or a minister
without relation unto any par'ticular church, so as to he invested
with office-power thereby?

It is usually said that a man may be ordained a minister unto or
of the catholic church, or to convert infidels, although he be not re-
lated unto any particular flock or congregation.

I shall not at present discuss sundry things about the power and
way of ordination which influence this controversy, but only speak
briefly unto the thing itself And, —

(1.) It is granted that a man endowed with spiritual gifts for the
preaching of the gospel may be set apart hy fasting and pirayer
unto that work, when he may be orderly called unto it in the provi-
dence of God; for, — [1.] Such an one hath a call unto it materially
in the gifts which he hath received, warranting him unto the exer-
cise of them for the edification of others as he hath occasion, 1 Pet.
iv. 10, 11; 1 Cor. xiv. 12. Setting apart unto an important work
by prayer is a moral duty, and useful in church-affairs in an especial
manner, Acts xiii. 1-3. [2.] A 23uhlic testimony unto the approba-
tion of a person imdertakiug the work of preaching is necessary, —
1st. Unto the commuoiion of churches, that he may be received in any
of them as is occasion ; of which sort were the letters of recommen-
dation in the primitive church, 1 Cor. xvi. 3; 2 Cor. iii. 1 ; 3 John 9 ;
— 2dly. Unto the safety of them amongst whom he may exercise
his gifts, that they be not imposed on by false teachers or seducers.
Nor would the primitive church allow, nor is it allowable in the
communion of churches, that any person not so testified unto, not
so sent and warranted, should undertake constantly to preach the
gospel.

(2.) Such persons, so set apart and sent, may be esteemed minis-
ters in the general notion of the word, and may be useful in the
calling and planting of churches, wherein they may be instated in
the pastoral office. This was originally the work of evangelists,

THE ESPECIAL DUTY OF PASTORS OF CHURCHES. 93

which office being ceased in the church (as shall be proved else-
where), the work may be supplied by persons of this sort,

(3.) No church whatever hath power to ordain men ministers /or
the conversion of infidels. Since the cessation of extraordinary of-
ficers and offices, the care of that work is devolved merely on the pro-
vidence of God, being left without the verge of church-institutions.
God alone can send and warrant men for the undertaking of that
w^ork ; nor can any mail know or be satisfied in a call unto that
w^ork without some previous guidance of divine providence leading
him thereunto. It is, indeed, the duty of all the ordinary ministers
of the church to diffuse the knowledge of Christ and the gospel unto
the heathen and infidels, among whom, or near unto whom, their
habitation is cast, and they have all manner of divine warranty for
their so doing, as many worthy persons have done effectually in New
England ; and it is the duty of every true Christian who may be
cast among them by the providence of God to instruct them accord-
ing unto his ability in the knowledge of the truth : but ii^is not in
the power of any church, or any sort of ordinary officers, to ordain
a person unto the office of the ministry for the conversion of the
heathen antecedently unto any designation by divine providence
thereunto.

(4.) No_man can be properly or completely ordained unto the

ministry, but he is ordained unto a determinate office, as a bishop, Z

an elder, a^pastor. But this no man can be but he who is ordained
in and unto a particular church; for the contrary practice, —

[1.] Would be contrary to the constant practice of the apostles,
wlw ordained no ordinary officers but in and unto particular
churclies, which were to be their proper charge and care. Acts
xiv. 23 ; Tit. i. 5. Nor is there mention of any ordinary officers in
the whole Scripture but such as were fixed in the particular churches
whereuuto they did relate. Acts xx. 28; Phil. i. 1'; Rev. ii., iii.; nor
w^as any such practice known or heard of in the primitive church :
yea,—

[2.] It \yas ahsohitely^forhidden in the ancient church, and all
such ordinations declared null, so as not to communicate office-power
or jqive any ministerial authority. So it is expressly in the first
canon of the council of Chalcedon, and the council decrees, "That
all imposition of hands in such cases is invalid and of no effect."
Yea, so exact and careful were they in this matter, that if any one,
for any ju.st cause, as he judged himself, did leave his particular
church or charge, they would not allow him the name or title of a
bishop, or to officiate occasionally in that church, or anywhere else.
This is evident in the case of Eustathius, a bishop of Pamphylia.
The good man finding the discharge of his office very troublesome,
by reason of secular businesses^that it was encumbered withal, and /

/

94; TRUE NATURE OF A GOSPEL CHURCH.

much opposition with reproach that befell him from the church itself,
of his own accord laid down and resigned his charge, the church
choosing one Theodorus in his room. But afterward he desired that,
though he had left his charge, he might retain the name, title, and
honour of a bishop. For this end he made a petition unto the council
of Ephesus; who, as themselves express it, in mere commiseration
unto the old man, condescended unto his desire as unto the name
and title, but not as unto any office-power, which, they judged, related
absolutely unto a particular charge, Epist. Cone. Ephes. l,ad Synod,
in Pamphyl.

[3.J Such ordination wants an essential constitutive cause, and
part of the collation of office-power, which is the election of the
people ; and is therefore invalid. See what hath been proved before
unto that purpose.

[4] A bishop, an elder, a pastor, being terms of relation, to make
any one so without relation unto a church, a people, a flock, is to
make him a father who hath no child, or a husband who hath no
wife, a relate without a correlate, which is impossible, and implies a
contradiction.

[5.] It is inconsistent with the whole nature and end of the pas-
toral office. Whoever is duly called, set apart, or ordained unto that
office, he doth therein and thereby take on himself the discharge of
all the duties belonging thereunto, and is obliged to attend diligently
unto them. If, then, we will take a view of what hath been proved
before to belong unto this office, we shall find that not the least part,
scarce any thing of it, can be undertaken and discharged by such as
are ordained absolutely without relation unto particular churches.
For any to take upon them to commit an office unto others, and
not at the same time charge them with all the duties of that office
and their immediate attendance on them, or for any to accept of an
office and office-power not knowing when or where to exert the
power or perform the duties of it, is irregular. In particular, ruling
is an essential part of the pastoral office, which they cannot attend
unto who have none to be ruled by them.

2. May a pastor remove from one congregation unto another?

This is a thing also which the ancient church made great provi-
sion against; for when some churches were increased in members,
reputation, privileges, and wealth, above others, it grew an ordinary
practice for the bishops to design and endeavour their own removal
from a less unto a greater benefice. This is so severely interdicted
in the councils of Nice and Chalcedon as that they would not allow
that a man might be a bishop or presbyter in any other place but
only in the church wherein he was originally ordained; and, there-
fore, if any did so remove themselves, decreed that they should be
sent home again, and there abide, or cease to be church-officers.

THE ESPJiC'iAL DUTY OE PASTORS OF CHURCHES. 05

Cone. Nicffi. can. 15, 16; Chalcecl., can. 5, 20. Pluralities, as they
are called, and open contending for ecclesiastical promotions, bene-
fices, and dignities, were then either unknown or openly condemned.

Yet it cannot be denied but that there may be just causes of the
removal of a pastor from one congregation unto another ; for whereas
the end of all particular churches is to promote the edification of the
catholic church in general, where, in any especial instance, such a
removal is useful unto that end, it is equal it should be allowed.
Cases of this nature may arise from the consideration of persons,
places, times, and many other circumstances that I cannot insist on
in particular. But that such removals may be without offence, it is
required that they be made, — (T) WithTEe~£ree consent of the
churches~concerned ; (2.) With the advice of other churches, or their
elders, with whom they walk in communion. And of examples of
this kind, or of the removal of bishops or pastors from one church to
another in an orderly manner, by advice and counsel, for the good of
the whole church, there are many instances in the primitive times.
Such was that of Gregory Nazianzen, removed from Casima to Con-
stantinople; though I acknowledge it had no good success.

3. May a pastor voluntarily, or of his own accord, resign and
lay down his office, and remain in a private capacity?

This also was judged inconvenient, if not unlawful, by the first
synod of Ephesus, in the case of Eustathius. He was, as it appears,
an aged man, one that loved his own peace and quietness, and who
could not well bear the oppositions and reproaches which he met
withal from the church, or some in it, and thereon solemnly, upon
his own judgment, without advice, laid down and renounced his
office in the church ; who thereupon chose a good man in his room. Yet
did the synod condemn this practice, and that not without weighty
reasons, whereby they confirmed their judgment.

But yet no general rule can be established in this case; nor was
the judgment or practice of the primitive church precise herein.
Clemens, in his epistle to the church of Corinth, expressly adviseth
those on whose occasion there was disturbance and divisions in the
church to lay down their office and withdraw from it. Gregory
Nazianzen did the same at Constantinople; and protested openly
that although he were himself innocent and free from blame, as he
truly was, and one of the greatest men of his age, yet he would de-
part or be cast out, rather than they should not have peace among
them ; which he did accordingly. Oral 52, et Vit. Greg. Nazian. And
afterward a synod at Constantinople, under Photius, concluded that
in some cases it is lawful, can. 5. Wherefore, —

(1.) It seems not to be lawful so to do merely on the account of
weakness for work and labour, though occasioned by age, sickness, or
bodily distemper : for no man is any way obliged to do more than

96 TRUE NATURE OF A GOSPEL CHURCIT.

he is able with the regular preservation of his life ; and the church
is obliged to be satisfied with the conscientious discharge of what
abihties a pastor hath, otherwise providing for itself in what is
wanting,

(2.) It is not lawful merely on a weariness of and despondency
under opposition and reproaches, which a pastor is called and obliged
to undergo for the good and edification of the flock, and not to faint
in the warfare whereto he is called.

These two were the reasons of Eustathius at Perga, which were
disallowed in the council at Epbesus. But, —

(3.) It is lawful in such an incurable decay of intellectual abili-
ties as whereon a man can discharge no duty of the pastoral office
imto the edification of the church.

(4.) It is lawful in case of incurable divisions in the church, con-
stantly obstructing its edification, and which cannot be removed
whilst such a one continues in his office, though he be no way the
cause of them. This is the case wherein Clemens gives advice, and
whereof Gregory gave an example in his own practice.

But this case and its determination will hold only where the divi-
sions are incurable by any other ways and means; for if those who
cause such divisions may be cast out of the church, or the church
may withdraw communion from them, or if there be divisions in fixed
parties and principles, opinions or practices, they may separate into
distinct communions. In such cases this remedy, by the pastor's
laying down his office, is not to be made use of; otherwise all things
are to be done for edification.

(5.) It may be lawful where the church is wholly negligent in its
duty, and persists in that negligence, after admonition, in providing,
according to their abilities, for the outward necessity of their pastor
and his family. But this case cannot be determined without the
consideration of many particular circumstances.

(6.) Where all or many of these causes concur, so as that a man
cannot cheerfully and comfortably go on in the discharge of his office,
especially if he be pressed in point of conscience, through the church's
noncompliance with their duty with respect unto any of the institu-
tions of Christ, and if the edification of the church, which is at pre-
sent obstructed, may be provided for, in their own judgment, after a
due manner, there is no such grievous yoke laid by the Lord Christ
on the necks of any of his servants but that such a person may peace-
ably lay down his office in such a church, and either abide in a pri-
vate station, or take the care of another church, wherein he may
discharge his office (being yet of ability) imto his own comfort and
their edification.

OF THE OFFICE OF TEACHERS IN THE CHURCH. 97

CHAPTER VL

Of the office of teachers in the church, or an inqiury into the state, condition, and
work of those called teachers in the Scripture.

The Lord Christ hath given unto his church "pastors and teachers,"
Eph. iv. 11. He hath " set in the church, first apostles, secondarily
prophets, thirdly teachers," 1 Cor. xii. 28. In the church that was
at Antioch there were " prophets and teachers," Acts xiii. 1; and their
work is both described and assigned unto them, as we shall see after-
ward.

But the thoughts of learned men about those who in the Scripture
are called teachers are very various, nor is the determination of their
state and condition easy or obvious, as we shall find in our inquiry.

If there were originally a distinct office of teachers in the church,
it was lost for many ages; but yet there was always a shadow or
appearance of it retained, first in public catechists, and then in doc-
tors or professors of theology in the schools belonging unto any
church. But this, as unto the title of doctor or teacher, is but a late
invention; for the occasion of it rose about the year of Christ 1135.
Lotharius the emperor having found in Italy a copy of the Roman
civil law, and being greatly taken with it, he ordained that it should
be publicly read and expounded in the schools. This he began, by
the direction of Imerius his chancellor, at Bononia; and to give encou-
ragement unto this employment, they ordained that those who were
the public professors of it should be solemnly created doctors ; of whom
Bulgarus Hugolinus, with others, were the first. Not long after, this
rite of creating doctors was borrowed of the lawyers by divines who
publicly taught divinity in their schools; and this imitation first took
place in Bononia, Paris, and Oxford. But this name is since grown
a title of honour to sundry sorts of persons, whether unto any good
use or purpose or no I know not ; but it is in use, and not worth con-
tending about, especially if, as vmto some of them, it be fairly recon-
cilable unto that of our Saviour, Matt, xxiii. 8.

But the custom of having in the church teachers that did publicly
explain and vindicate the principles of religion is far more ancient,
and of known usage in the primitive churches. Such was the prac-
tice of the church of Alexandria in their school, wherein the famous
Pantaenus, Origen, and Clemens, were teachers ; an imitation whereof
has been continued in all ages of the church.

And, indeed, the continuation of such a peculiar work and employ-
ment, to be discharged in manner of an office, is an evidence that
originally there was such a distinct office in the church ; for although
in the Roman church they had instituted sundry orders of sacred
officers, borrowed from the Jews or Gentiles, which have no resem-

VOL. XVI. 7

98 TRUE NATURE OF A GOSPEL CHURCH.

Llance unto any thing mentioned in the Scripture, yet sundry things
abused and corrupted by them in churcli-oiSficers took their occasional
rise from what is so mentioned.

There are four opinions concerning those who are called by this
name in the New Testament: —

1. Some say that no office at all is denoted by it, it being only a
general appellation of those that taught others, whether constantly
or occasionally. Such were the prophets in the church of Corinth,
that spake occasionally and in their turns, 1 Cor. xiv. ; which is that
which all might do who had ability for it, verses 5, 24, 25.

2. Some say it is only another name for the same office with that
of a pastor, and so not [intended] to denote any distinct office ; of
which mind Jerome seems to be, Eph. iv.

8. Others allow that it was a distinct office, wliereunto some were
called and set apart in the church, but it was only to teach (and that
in a peculiar manner) the principles of religion, but had no interest in
the rule of the church or the administration of the sacred mysteries.
So the pastor in the church was to rule, and teach, and administer the
sacred mysteries; the teacher to teach or instruct only, but not to
rule nor dispense the sacraments; and the ruling elder to rule only,
and neither to teach nor administer sacraments; — which hath the
appearance of order, both useful and beautiful.

4. Some judge that it was a distinct office, but of the same nature
and kind with that of the pastor, endowed with all the same powers,
but differenced from it with respect unto gifts and a peculiar kind
of work allotted unto it. But this opinion hath this seeming disad-
vantage, that the difference between them is so small as not to be
sufficient to give a distinct denomination of officers or to constitute
a distinct office ; and, it may be, such a distinction in gifts will sel-
dom appear, so that the church may be guided thereby in the choice
of meet persons unto distinct offices.

But Scripture testimony and rule must take place, and I shall
briefly examine all these opinions.

The FIRST is. That this is not the name of any officer, nor is a
teacher, as such, any officer in the church, but it is used only as a
general name for any that teach, on any account, the doctrine of the
gospel. I do not, indeed, know of any who have in particular con-
tended for this opinion, but I observe that very many expositors
take no further notice of them but as such. This seems to me to be
most remote from the truth.

It is true, that in the first churches not only some, but all who had
received spiritual light in the gifts of knowledge and utterance, did
teach and instruct others as they had opportunity, 1 Pet. iv. 8-11.
Hence the heathen philosophers, as Celsus in particular, objected to
the Christians of old that they suffered sutlers, and weavers, and

OF THE OFFICE OF TEACHERS IN THE CHUKCH. 99

cobblers, to teacli among them ; which they who knew that Paul him-
self, their great apostle, wrought at a trade not much better, were
not offended at. Of this sort were the disciples mentioned Acts
viii. 4; so was Aquila, chap, xviii. 26, and the many prophets in the
church of Corinth, 1 Cor. xiv. 29. But, —

1. The name diddsxaXog is not used in the New Testament but
for a teacher with authorit}''. The apostle John tells us that didd-
ff/caXog is the same with paCCowi, chap. xx. \6, or as it is written,
paCQovi,^ Mark x. 51 ; which, in their mixed dialect, was the same with
rabbi. And ^1, "'?1, and ^^l^"!, were then in use for the Hebrew
i^lV^: of which see Job xxxvi. 22; Isa. xxx. 20. Now, the constant
signification of these words is " a master in teaching," " a teacher
with authority;" nor is diddaxaXog used in the New Testament but
for such a one. And therefore those who are called teachers were
such as were set apart unto the office of teaching, and not such as
were so called from an occasional work or duty.

2. Teachers are numbered among the officers which Christ hath
given unto and set in the church, Eph. iv. 11; 1 Cor. xii. 28: so
that originally church-officers were intended by them is beyond con-
tradiction.

3. They are mentioned as those who, with otliers, did preside in
the church, and join in the public ministrations of it. Acts xiii. 1, 2.

4. They are charged to attend unto the work of teaching ; which
none can be but they whose office it is to teach, E,om. xii. 7.

It is therefore undeniable that there is such an office as that of a
teacher mentioned in the Scripture.

The SECOND opinion is. That although a teacher he a church-
officer, yet no distinct office is intended in that denomination. It is,
say they, only another name for a pastor, the office being one and
the same, the same persons being both pastors and teachers, or called
by these several names, as they have other titles also ascribed unto
them.

So it is fallen out, and so it is visual in things of this nature, that
men run into extremes; truth pleaseth them not. In the first devi-
ation of the church from its primitive institution, there were intro-
duced sundry offices to the church that were not of divine institution,
borrowed partly of the Jews and partly of the Gentiles ; which issued
in the seven orders of the church of Rome. They did not utterly
reject any that were of a divine original, but retained some kind of
figure, shadow, or image of them ; but they brought in others that
were merely of their own invention. In the rejection of this exor-
bitancy, some are apt to run into the other extreme; they will deny
and reject some of them that have a divine warranty for their original.

' So given in the tcxtus reccptus. Critical editions of the New Testament now give

iaS'o'jvi. — liD.

100 TRUE NATURE OF A GOSPEL CHURCH.

Ilowbeit they are not many nor burdensome; yea, they are all such
as without the continuation of them, the edification of the church
cannot be carried on in a due manner : for unto the beauty and
order of the church, in its rule and worship, it is required not only
that there be many officers in each chvirch, but also that they be of
sundry sorts; all harmony in things natural, political, and ecclesiasti-
cal, arising from variety with proportion. And he that shall with
calmness and without prejudice consider the whole work that is to
be done in churches, with the end of their institution, will be able
to understand the necessity of pastors, teachers, ruling-elders, and
deacons, for those ends, and no other. And this I hope I shall demon-
strate in the consideration of these respective offices, with the duties
that belong imto them, as I have considered one of them already.
Wherefore, as unto the opinion under present consideration, I say, —

1. In the primitive church, about the end of the second century,
before there was the least attempt to introduce new officers into the
church, there were persons called unto the office and work of public
teaching who were not pastors, nor called unto the administration of
other ordinances. Those of this sort in the church of Alexandria
were, by reason of their extraordinary abilities, quickly of great fame
and renown. Their constant work was, publicly unto all comers, be-
lievers and unbelievers, to explain and teach the principles of Chris-
tian religion, defending and vindicating it from the opposition of its
heathen adversaiies, whether atheists or philosophers. This had
never been so exactly practised in the church if it had not derived
from divine institution. And of this sort is the 6 xarrj^Zv, " the cate-
chist," intended by the apostle. Gal. vi. 6 ; for it is such a one as
constantly labours in the work of preaching, and hath those who de-
pend upon his ministry therein, o/ xarri^ov/xsvoi, those that are taught
or catechised by him; for hence alone it is that maintenance is
due unto him for his work: "Let the catechised communicate unto
the catechist," the taught unto the teacher, " in all good things."
And it is not the pastor of the church that he intends; for he speaks
of him in the same case in another manner, and nowhere only with
respect unto teaching alone.

2. There is a plain distinction between the offices of a pastor and
a teacher: Eph. iv. 11, " Some pastors and teachers." This is one
of the instances wherein men try their wits in putting in exceptions
unto plain Scripture testimonies, as some or other do in all other
cases; which if it may be allowed, we shall have nothing left us cer-
tain in the whole book of God. The apostle enumerates distinctly
all the teaching officers of the church, both extraordinary and ordi-
nary. " It is granted that there is a difference between apostles,
prophets, and evangelists ; but there is none," say some, " between
pastors and teachers," which are also named distinctly. Why so?

OF THE OFFICE OF TEACHERS IN THE CHURCH. 101

" Because tliere is an interposition of the article rovg between those of
the former sort, and not between ' pastors and teachers ; ' " — a very
weak consideration to control the evidence of the design of tlie
apostle in the words. We are not to jDrescribe unto him how he
shall express himself But this I know, that the discretive and co-
pulative conjunction xa/, "and," between "pastors" and "teachers,"
doth no less distinguish them the one from the other than the roug
/x;i/ and roug d's before made use of; and this I shall confirm from
the Avords themselves: —

(1.) The apostle doth not say " pastors or teachers," which, in con-
gruity of speech, should have been done if the same persons and
the same office were intended; and the discretive particle in the
close of such an enumeration of things distinct as that in this place
is of the same force with the other notes of distinction before used.

(2.) After he hath named 2)CLstors he nameth teachers, with a note
X)f distinction. This must either contain the addition of a new office, or
be an interpretation of what went before, as if he had said, " Pastors,
that is, teachers." If it be the latter, then the name of teachers must
be added as that which was better known than that of pastors, and
more expressive of the office intended (it is declared who are meant
by pastors in calling them teachers), or else the addition of the word
is merely superfluous. But this is quite otherwise, the name of pastor
being more known as unto the indigitation of office power and care,
and more appropriated thereunto, than that of teacher, which is both
a common name, not absolutely appropriated unto office, and respec-
tive of one part of the pastoral office and duty only.

(3.) No instance can be given, in any place where there is an
enumeration of church-officers, either by their names, as 1 Cor. xii.
28, or by their work, as Rom. xii. 6-8, or by the offices themselves,
as Phil. i. 1, of the same officer, at the same time, being expressed
under various names; which, indeed, must needs introduce confusion
into such an enumeration. It is true, the same officers are in the
Scriptures called by several names, as pastors, bishops, presbyters;
but if it had been said anywhere that there were in the church
bishops and presbyters, it must be acknowledged that they were dis-
tinct officers, as bishops and deacons are, Phil. i. 1.

(4.) The words in their first notion are not synonymous ; for all
pastors are teachers, but all teachers are not pastors: and therefore
the latter cannot be exegetical of the former.

3. As these teachers are so called and named in contradistinction
unto pastors in the same place, so they have distinct office-works and
duties assigned unto them in the same place also: Bom. xii. 7, 8, "He
that teacheth on teaching, he that exhorteth on exhortation." If
they have especial works to attend unto distinctly by virtue of their
offices, then are their offices distinct also; for from one there is an

102 TEUE NATUEE OF A* GOSPEL CHUECH.

especial obligation unto one sort of duties, and to another sort from
the other.

4. These teachers are set in the church as in a distinct office
from that of prophets, " secondarily prophets, thirdly teachers,"
1 Cor. xii. 28. And so they are mentioned distinctly in the church
of Antioch, Acts xiii. 1, " There were in the church that was at
Antioch certain prophets and teachers." But in both places pastors
are comprised under the name of prophets, exhortation being an
especial branch of prophesy, Rom. xii. 6-8.

5. There is a peculiar institution of maintenance for these
teachers, which argues a distinct office, Gal. vi. 6.

From all these considerations it appears that the teachers men-
tioned in the Scripture were officers in the church distinct from
pastors: for they are distinguished from them, — (1.) By their «ame,
declarative of the especial nature of their office ; (2.) By their
peculiar ivork which they are to attend unto, in teaching by virtue
of office; (3.) By their distinct placing in the church as peculiar
officers in it, distinct from prophets or pastors ; (4.) By the especial
constitution of their necessary maintenance ; (5.) By the necessity
of their ivork, to be distinctly carried on in the church. Which may
suffice for the removal of the second opinion.

The THIED is, that teachers are a distinct office in the church, but
such whose office, work, and power, is confined unto teaching only,
so as that they have no interest in rule or the administration of the
sacraments. And, —

1. I acknowledge that this seems to have been the way and prac-
tice of the churches after the apostles; for they had ordinarily cate-
chists and teachers in assemblies like schools, that were not called
unto the whole work of the ministry.

2. The name of a teacher, neither in its native signification nor
in its ordinary application, as expressive of the work of this office,
doth extend itself beyond or signify any thing but the mere power
and duty of teaching. It is otherwise as unto the names of pastors,
bishops or overseers, elders; which, as unto the two former, their con-
stant use in the Scripture, suited unto their signification, include the
whole Avork of the ministry, and the latter is a name of dignity and
rule. Upon the proposal of church-officers under these names, the
whole of office-power and duty is apprehended as included in them.
But the name of a teacher, especially as significant of that of rabbi
among the Jews, carries along with it a confinement unto an especial
work or duty.

3. I do judge it lawful for any church, from the nature of the
thing itself, Scripture, general rules and directions, to choose, call,
and set apart, meet persons unto the office, work, and duty of teachers,
without an interest in the rule of the church, or the administration

OF THE OFFICE OF TEACHERS IN THE CHURCH. 103

of the holy ordinances of worship. The same thing is practised by
many, for the substance of it, though not in due order ; and, it may
be, the practice hereof, duly observed, would lead us unto the origi-
nal institution of this office. But, —

4. Whereas a teacher, merely as such, hath no right unto rule or
the administration of ordinances, no more than the doctors among
the Jews had right to offer sacrifices in the temple, yet he who is
called to be a teacher may also at the same time be called to be an
elder, and a teaching elder hath the power of all holy administra-
tions committed to him.

5. But he that is called to be a teacher in a peculiar manner,
although he be an elder also, is to attend peculiarly unto that part
of his work from whence he receiveth his denomination.

And so I shall at present dismiss this third opinion unto further
consideration, if there be any occasion for it.

The FOURTH opinion I rather embrace than any of the others,
namely, upon a supposition that a teacher is a distinct officer in the
church, his office is of the same kind with that of the pastor, though
distinguished from it as unto degrees, both materially and formally ;
for, —

1. They are joined with pastors in the same order, as their asso-
ciates in office, Eph. iv. 11: so they are with prophets, and set in the
church as they are, 1 Cor. xii. 28; Acts xiii. 1.

2. They have a peculiar work, of the same general nature with
that of pastors, assigned unto them, Rom. xii. 7. Being to teach or
preach the gospel by virtue of office, they have the same office for
substance with the pastors.

3. They are said XnroupyriGat in the church, Acts xiii. 1, 2, which
compriseth all sacred administrations.

Wherefore, upon the consideration of all that is spoken in the
Scripture concerning church-teachers, with the various conjectures of
all sorts of writers about them, I shall conclude my own thoughts in
some few observations, and then inquire into the state of the church
with reference unto these " pastors and teachers." And I say, —

1. There may he teachers in a church called only unto the work
of teaching, without any further interest in rule of right unto the
administration of the sacraments. Such they seem to be who are
mentioned, Gal. vi. 6. They are there called peculiarly xar'/);^oDi/res,
" catechists ; " and 'Ttaiba.yuiyoi, "instructors of those that are young"
in the rudiments of religion, 1 Cor. iv. 1.5. And such there were in
the primitive churches; some whereof were eminent, famous, and
useful. And this was very necessary in those days when the chux"ches
were great and numerous; for whereas the whole rule of the church,
and the administration of all ordinances in it, are originally committed
unto the joastor, as belonging entirely unto his office, the discharge

104f TiiuE natuhe of a gospel church.

of it in all its parts, unto the edification of the church, especially
when it is numerous, being impossible for any one man, or it may be
more, in the same office, where all are obliged unto an especial at-
tendance on one part of it, namely, the word and prayer, it pleased
the Lord Christ to appoint such as, in distinct offices, should be asso-
ciated with them for the discharge of sundry parts of their duty.
So were deacons ordained to take care of the poor and the outward
concerns of the church, without any interest in rule or right to teach.
So were, as we shall prove, elders ordained to assist and help in rule,
without any call to preach or administer the sacraments. And so
were teachers appointed to instruct the church and others in the
truth, who had no right to rule or the administration of other ordi-
nances. And thus, although the whole duty of the edification of the
church be still incumbent on the pastors, yet being supplied with
assistance to all the parts of it, it may be comfortably discharged by
them. And if this order were observed in all churches, not only many
inconveniencies would be prevented, but the order and edification of
the church greatly promoted.

2. He who is ^:)ec?/imrZ?/ called to he a teacher, with reference
unto a distinction from a pastor, may yet at the same time be called
to he an elder also; that is, to be a teaching elder. And where
there is in any officer a concurrence of both these, — a right unto rule
as an elder and power to teach or preach the gospel, — there is the
same office and office-power, for the substance of it, as there is in the
pastor.

3. On the foregoing supposition, there yet remains a distinction
between the office of a pastor and teacher ; — which, as far as light may
be taken from their names and distinct ascriptions unto them, con-
sists materially in the different gifts which those to be called unto
office have received, which the church in their call ought to have re-
spect unto; and formally in the peculiar exercise of those gifts in
the discharge of their office, according unto the assignation of their
especial work unto them, which themselves are to attend unto.

Upon what hath been before discoursed concerning the office of
pastors and teachers, it may be inquired whether there may be
many of them in a particular church, or whether there ought only
to be of one of each sort? And I say, —

1. Take teachers in the third sense, for those who are only so, and
have no further interest in office-power, and there is no doubt but
that there may be as many of them in any church as are necessary
unto its edification, and ought so to be. And a due observation of this
institution would prevent the inconvenience of men's preaching con-
stantly who are in no office of the church; for although I do grant
that those who have once been regularly and solemnly set apart or
ordained unto the ministry have the right of constant preaching in-

OF THE OFFICE OF TEACHERS IN THE CHURCH. 105

herent in them, and the duty of it incumbent on them, though they
may be separated from those churches wherein and unto whom they
were pecuHady ordained, yet for men to give themselves up con-
stantly unto the work of teaching by preaching the gospel who never
were set apart by the church thereunto, I know not that it can be
justified.

2. If there be but one sort of elders mentioned in the Scripture,
it is out of all question that there may be many pastors in the same
church; for there were many elders in every church, Acts xiv. 23,
XX. 17, 28; Phil. i. 1 ; Tit. i. 5: but if there are sundry sorts of elders
mentioned in the Scripture, as pastors who peculiarly feed the flock,
those teaching elders of whom we have spoken, and those rulers con-
cerning whom we shall treat in the next place, then no determina-
tion of this inquiry can be taken from the multiplication of them in
any church.

3. It is certain that the order very early observed in the church
was one pastor, 6 -Trpoeerug, " prseses," quickly called " episcopus," by
way of distinction, with many elders assisting in rule and teaching,
and deacons ministering in the things of this life, whereby the order
of the church was preserved and its authority represented ; yet I
will not deny but that in each particular church there may be many
pastors with an equality of power, if the edification of the church
do require it.

4. It was the alteration of the state of the church from its primi-
tive constitution, and deviation from its first order, by an occasional
coalescency of many churches into one, by a new form of churches
never appointed by Christ, which came not in until after the end of
the second century, that gave occasion to corrupt this order into an
episcopal pre-eminence, which degenerated more and more into con-
fusion under the name of order. And the absolute equality of many
pastors in one and the same church is liable unto many inconve-
niencies if not diligently watched against.

5. Wherefore let the state of the church be preserved and kept
unto its original constitution, which is congregational, and no other,
and I do judge that the order of the officers which Avas so early in
the primitive church, — namely, of one pastor or bishop in one church,
assisted in rule and all holy administrations with many elders teach-
ing or ruling only, — doth not so overthrow church-order as to ren-
der its rule or discipline useless.

6. But whereas there is no difference in the Scripture, as unto
office or power, intimated between bishops and presbyters, as we have
proved, when there are many teaching elders in any church, an equa-
lity in office and power is to be preserved. But yet this takes not
off from the due preference of the pastoral office, nor from the ne-
cessity of precedence for the observation of order in all church assem-

106 TRUE NATURE OF A GOSPEL CPIURCH.

blies, nor from the consideration of the peculiar advantages which
gifts, age, abihties, prudence, and experience, which may belong
unto- some, according to rule, may give.

CHAPTER VII.

Of the rule of the chiu"ch, or of ruling elders.

1. The rule and government of the church, or the execution of
the authority of Christ therein, is in the hand of the elders. All
elders in office have rule, and none have rule in the church but
elders. As such, rule doth belong unto them. The apostles, by
virtue of their especial office, were intrusted with all church-power;
but therefore they were elders also, 1 Pet. v. 1 ; 2 John 1 ; 3 John 1.
See Acts xxi. 18; 1 Tim. v. 17. There are some of them, on other
accounts, called "bishops, pastors, teachers, ministers, guides;" but
what belongs unto any of them in point of rule, or what interest
they have therein, it belongs unto them as elders, and not otherwise,
Acts XX. 17, 28.

So under the old testament, where the woi'd doth not signify a
difference in age, but is used in a inoral sense, elders are the same
with riders or governors, whether in offices civil or ecclesiastical;
especially the rulers of the church were constantly called its elders.
And the use of the word, with the abuse of the power or office in-
tended by it, is traduced to signify men in authority (" seniores,
aldermanni") in all places.

2. Church-power, acted in its rule, is called " The keys of the king-
dom of heaven," by an expression derived from the keys that were a
sign of office-power in the families of kings, Isa. xxii. 22 ; and it is used
by our Saviour himself to denote the communication of church-power
unto others, which is absolutely and universally vested in himself,
under the name of " The key of David," Rev. iii. 7; Matt. xvi. 19.

3. These keys are usually referred unto two heads, — namely, the
one of order, the other oi jurisdiction.

4. By the "key of order," the spiritual right, poiver, and authority
of hisliops or pastors to preach the word, to administer the sacra-
ments, and doctrinally to bind and loose the consciences of men, are
intended.

5. By "jurisdiction," the rule, government, or discipline of the
church is designed; though it was never so called or esteemed in the
Scripture, or the primitive church until the whole nature of church
rule or discipline was depraved and changed. Therefore, neither the
word, nor any thing that is signified by it or which it is applied
unto, ought to be admitted unto any consideration in the things that

OF THE RULE OF THE CHURCH, OR OF RULING ELDERS. 107

belong unto the church or its rule, it being expressive of and direct-
ing unto that corrupt administration of things ecclesiastical, according
unto the canon law, by which all church rule and order is destroyed.
I do therefore at once dismiss all disputes about it, as of things foreign
to the gospel and Christian religion ; I mean as unto the institutions
of Christ in his church. The civil jurisdiction of sujjreme magis-
trates about the externals of religion is of another consideration;
but that these keys do include the twofold distinct powers of teaching
and rule, of doctrine and discipline, is freely granted.

6. In the church of England (as in that of Rome) there is a peculiar
distribution made of these keys. Unto some, — that is, unto one
special sort or order of men, — they are both granted, both the key of
order and of jurisdiction ; which is unto diocesan bishops, with some
others, under various canonical restrictions and limitations, as deans
and archdeacons. Unto some is granted the key of order only, with-
out the least interest in jurisdiction or rule by virtue of their office;
which are the parochial ministers, or mere presbyters, without any
additional title or power, as of commissary surrogates, or the like.
And unto a third sort there is granted the key of rule or jurisdiction
almost plenipotent, who have no share in the key of order, — that is,
were never ordained, separated, dedicated unto any office in the
church, — such as are the chancellors, etc.

7. These chancellors are the only lay elders that I know any-
where in any church; that is, persons intrusted with the rule of the
church and the disposition of its censures, who are not ordained
unto any church-office, but in all other things continue in the order
of the laity or the people. All church-rulers by institution are elders ;
to be an elder of the church and a ruler in it is all one : where-
fore these persons being rulers in the church, and yet thus continu-
ing in the order of the people, are lay elders ; whom I wonder how
so many of the church came so seriously to oppose, seeing this order
of men is owned by none but themselves. The truth is, and it must
be acknowledged, that there is no known church in the world (I mean,
whose order is known unto us, and is of any public consideration)
but they do dispose the rule of the church, in part, into the hands of
persons who have not the power of authoritative preaching of the
word and administration of the sacraments committed imto tliem;
for even those who place the whole external rule of the church in
the civil magistrate do it as they judge him an officer of the church,
intrusted by Christ with church-power. And those who deny any
such officers as are usually called "ruling elders'' in the reformed
churches to be -of divine institution, yet maintain that it is very
necessary that there should be such officers in the church, either ap-
pointed by the magistrate or chosen by the people, and that with
cogent arguments. See Imp. Sum. Pot. circ. sacra.

1 08 TRUE NATURE OF A GOSPEL CHURCH.

8. But this distribution mentioned of cliurcli-power is unso'ip-
tural, nor is there any footsteps of it in antiquity. It is so as unto
the two latter branches of it. That any one should have the power
of order to preach the word, to administer the seals, to bind and loose
the conscience doctrinally, or ministerially to bind and loose in the
court of conscience, and yet by the virtue of that office which gives
him this power not to have a right and power of rule or discipline,
to bind and loose in the court of the church, is that which neither
the Scripture nor any example of the primitive church doth give
countenance unto. And as by this means those are abridged and
deprived of their power to whom it is granted by the institution and
law of Christ (as it is with all elders duly called unto their office), so
in the third branch there is a grant of church-power unto such as by
the law of Christ are excluded from any interest therein; the enor-
mity of which constitution I shall not at present insist upon.

But inquiry must be made what the Scripture directs unto herein.
And, —

1. There is a work and duty of ride in the church distinct from
the work and duty of pastoral feeding by the preaching of the word
and administration of the sacraments. All agree herein, unless it be
Erastus and those that follow him, who seem to oppose it; but
tlieir arguments lie not ao-ainst rule in general, which were brutish,
but only a rule by external jurisdiction in the elders of the church.
So they grant the general assertion of the necessity of rule, for who
can deny it? only they contend about the subject of power required
thereunto. A spiritual rule, by virtue of mutual voluntary confeder-
ation, for the preservation of peace, purity, and order in the church,
few of that opinion deny, at least it is not that which they do oppose ;
for to deny all rule and disciiDline in the church, with all administra-
tion of censures, in the exercise of a spiritual power internally inhe-
rent in the church, is to deny the church to be a spiritual political
society, overthrow its nature, and frustrate its institution, in direct
opposition unto the Scripture. That there is such a rule in the
Christian church, see Acts xx. 28; Rom. xii. 8; 1 Cor. xii. 28; 1 Tim.
iii. 5, V. 17; Heb. xiii. 7, 17; Rev. ii., iii.

2. Different and distinct gifts are required unto the discharge
of these distinct ivorks and duties. This belongs unto the harmony
of the dispensation of the gospel. Gifts are bestowed to answer all
duties prescribed. Hence they are the first foundation of all power,
work, and duty in the church : " Unto every one of us is given grace
according to the measure of the gift of Christ;" that is, ability for
duty according to the measure wherein Christ is pleased to grant it,

Eph. iv. 7. " There are diversities of gifts, but the same Spirit;

but the manifestation of the Spirit is given to every man to profit
withal," 1 Cor, xii, 4, 7-10. " Having then gifts differing according

OF THE RULE OF THE CHURCH, OR OF RULING ELDERS. 109

to tlie grace that is given to us," etc., Rom. xii. 6-8. " As every
man hath received the gift, so minister the same one to another,
as good stewards of the manifold grace of God," ] Pet. iv. 10. Hence
are they called " The powers of the world to come," Heb. vi. 4, 5.
Wherefore, differing gifts are the first foundation of differing offices
and duties.

3. That differing gifts are required unto the different works of
pasto7'al teaching on the one hand, and pj-actical rule on the other,
is evident, — (1.) From the light of reason, and the nature of the
works themselves being so different; and, (2.) From experience.
Some men are fitted by gifts for the dispensation of the word and
doctrine in a way of pastoral feeding who have no useful ability for
the work of rule, and some are fitted for rule who have no gifts for
the discharge of the pastoral work in preaching; yea, it is very sel-
dom that both these sorts of gifts do concur in any eminency in the
same person, or without some notable defect. Those who are ready
to assume all things unto themselves are, for the most part, fit for
nothing at all. And hence it is that most of those who esteem both
these works to belong principally unto themselves do almost totally
decline the one, or that of pastoral preaching, under a pretence of
attending unto the other, that is, rule, in a very preposterous way;
for they omit that which is incomparably the greater and more
"worthy for that which is less and inferior unto it, although it should
be attended unto in a due maunei\

But this, and sundry other things of the like nature, proceed from
the corruption of that traditional notion, which is true in itself and
continued among all sorts of Christians, namely, that there ought to
be some oh whom the rule of the church is in an especial manner
incumbent, and whose principal work it is to attend thereunto ; for
the great depravations of all church-government proceed from the
corruption and abuse of this notion, which in itself and its original
is true and sacred. Herein also, " Malum habitat in alieno fundo;"
there is no corruption in church order or rule but is corruptly de-
rived from or set up as an image of some divine institution.

4. The work of rule, as distinct from teaching, is in general to
watch over the walking or conversation of the members of the church
with authority, exhorting, comforting, admonishing, reproving, en-
couraging, directing of them, as occasion shall require. The gifts
necessary hereunto are diligence, wisdom, courage, and gravity ; as
"we shall see afterward. The pastoral work is principally to " de-
clare the whole counsel of God," to " divide the Avord aright," or to
" labour in the word and doctrine," both as unto the general dispen-
sation and particular application of it, in all seasons and on all occa-
sions. Hereunto spiritual wisdom, knowledge, sound judgment, expe-
rience, and utterance, are required, all to be improved by continual

110 TllUE NATUEE OF A GOSPEL CHURCH.

study of tlie word and prayer. But this difference of gifts unto these
distinct works doth not of itself constitute distinct offices, because the
same persons may be meetly furnished with those of both sorts.

5. Yet distinct works and duties, though some were furnished
with gifts for both, were a ground, in the wisdom of the Holy Ghost,
for distinct offices in the church, where one sort of them was as
much as those of one office could ordinarily attend unto. Acts vi.
2-4 Ministration unto the poor of the church for the supply of
their temporal necessities is an ordinance of Christ. For the admi-
nistration hereof the apostles were furnished with gifts and wisdom
above all others; but yet, because there was another part of their
work and duty superior hereunto, and of greater necessity unto the
propagation of the gospel and edification of the church, — namely, a
diligent attendance unto the word and prayer, — the wisdom of the
Holy Ghost in them thought meet to erect a new office in the church
for the discharge of that part of the ministerial duty, which was to
be attended unto, yet not so as to be any obstruction unto the other.
I do not observe this as if it were lawful for any others after them
to do the same, — namely, upon a supposition of an especial work to
erect an especial office. Only, I would demonstrate from hence the
equity and reasonable ground of that institution, which we shall
afterward evince.

6. The work of the ministry in prayer and preaching of the
word, or labour in the word and doctrine, whereunto the administra-
tion of the seals of the covenant is annexed, with all the duties that
belong unto the especial application of these things (before insisted
on) unto the flock, are ordinarily sufficient to take up the whole man,
and the utmost of their endowments who are called unto the pastoral
office in the church. The very nature of the work in itself is such
as that the apostle, giving a short description of it, adds, as an inti-
mation of its greatness and excellency, " Who is sufficient for these
things?" 2 Cor. ii. ^Q. And the manner of its performance adds
unto its weight; for,- — not to mention that intension of mind, in the
exercise of faith, love, zeal, and compassion, which is required of
them in the discharge of their whole office, — the diligent consideration
of the state of the flock, so as to provide spiritual food convenient for
them, with a constant attendance unto the issues and effects of the
word in the consciences and lives of men, is enough, for the most
part, to take up their whole time and strength.

It is gross ignorance or negligence that occasioneth any to be
otherwise minded. As the work of the ministry is generally dis-
charged, as consisting only in a weekly provision of sermons and the
performance of some stated offices by reading, men may have time and
liberty enough to attend unto other occasions; but in such persons we
are not at present concerned. Our rule is plain, 1 Tim. iv. 12-16.

OF THE RULE OF THE CHURCH, OR OF RULING ELDERS. Ill

7. It doth not hence follow that those Avho are called unto the
ministiy of the word, as pastors and teachers, who are elders also, are
divested of the right of ride in the church, or discharged from the
exercise of it, because others not called unto their office are appointed
to be assistant unto them, that is, helps in the government ; for the
right and duty of rule is inseparable from the office of elders, which
all bishops or pastors are. The right is still in them, and the exer-
cise of it, consistently with their more excellent work, is required of
them. So was it in the first institution of the sanhedrim in the
church of Israel, Exod. xviii. 1 7-23. Moses had before the sole rule
and government of the peeple. In the addition that was made of
an eldership for his assistance, there was no diminution of his right
or the exercise of it according to his precedent power. And the
apostles, in the constitution of elders in every church, derogated no-
thing from their own authority, nor discharged themselves of their
care. So when they appointed deacons to take care of supplies for
the poor, they did not forego their own right nor the exercise of their
duty, as their other work would permit them. Gal. ii. 9, 10; and in
particular, the apostle Paul manifested his concernment herein in
the care he took about a collection for the poor in all churches.

8. As we observed at the entrance of this chapter, the whole
work of the church, as unto authoritative teaching and rule, is com-
mitted unto the elders; for authoritative teaching and ruling is
teaching and ruling by virtue of office, and this office whereunto
they do belong is that of elders, as it is undeniably attested. Acts
XX. 17, etc. All that belongs unto the care, inspection, oversight,
rule, and instruction of the church, is committed unto the elders of
it expressly; for "elders" is a name derived from the Jews, denoting
them that have authority in the church. The first signification of
the word, in all languages, respects age. Elders are old men, well
stricken in years; unto whom respect and reverence is due by the
law of nature and Scripture command, unless they forfeit their pri-
vilege by levity or wickedness, — which they often do. Now, ancient
men were originally judged, if not the only, yet the most meet for rule,
and were before others constantly called thereunto. Hence the name
of "elders" was appropriated unto them who did preside and rule over
others in any kind.

Only, it may be observed that there is in the Scripture no men-
tion of nilers that are called elders, but such as are in a subordinate
power and authority only. Those who were in supreme, absolute
power, as kings and princes, are never called "elders;" but elders
by office were such only as had ministerial power under others.
Wherefore, the highest officers in the Christian church being called
elders, even the apostles themselves, and Peter in particular, 1 Epist.
V, 1, 2, it is evident that they have only a ministerial poAver; and so

112 TRUE NATURE OF A GOSPEL CHURCH,

it is declared, verse 4. The pope would now scarce take it well to
be esteemed only an elder of the church of Rome, unless it be in
the same sense wherein the Turkish monarch is called the Grand
Seignior. But those who would be in the church above elders have
no office in it, whatever usurpation they may make over it.

9. To the complete constitution of any particular church, or the
perfection of its organical state, it is required that there be many
elders in it, at least more than one. In this proposition lies the
next foundation of the truth which we plead for; and therefore it
must be distinctly considered. I do not determine what their num-
ber ought to be, nor is it determinable, as unto all churches; for
the light of nature sufficiently directs that it is to be proportioned
unto the work and end designed. Where a church is numerous,
there is a necessity of increasing their number proportionably unto
their work. In the days of Cyprian there were in the church of
Carthage ten or twelve of them, that are mentioned by name; and
at the same time there were a great many in the church of Rome,
under Cornelius. Where the churches are small, the number of
elders may be so also ; for no office is appointed in the church for
pomp or show, but for labour only, and so many are necessary in
each office as are able to discharge the work which is allotted unto
them. But that church, be it small or great, is not complete in its
state, is defective, which hath not more elders than one, which hath
not so many as are sufficient for their work.

10. The government of the church, in the judgment and prac-
tice of some, is absolutely democratical or 'popular. They judge
that all church power or authority is seated and settled in the com-
munity of the brethren, or body of the people; and they look on
elders or ministers only as servants of the church, not only materi-
ally in the duties they perform, and finally for their edification, serv-
ing for the good of the church in the things of the church, but
formally also, as acting the authority of the church by a mere dele-
gation, and not any of their own received directly from Christ by
virtue of his law and institution. Hence they do occasionally ap-
point persons among themselves, not called unto, not vested with
any office, to administer the supper of the Lord, or any other solemn
office of worship. On this principle and supposition I see no ne-
cessity for any elders at all, though usually they do confer this office
on some with solemnity. But as among them there is no direct
necessity of any elders for rule, so we treat not at present concern-
ing them.

11. Some place the government of many particular churches in
a diocesan bishop, with those that act under him and by his autho-
rity, according unto the rule of the canon law and the civil constitu-
tion of the land. These are so far from judging it necessary that

OF THE RULE OF THE CHURCH, OR OF RULING ELDERS. 113

there should be many elders for rule in every particular church, as
that they allow no rule in them at all, but only assert a rule over
them. But a church where there is no rule in itself, to be exercised
in the name of Christ by its own rulers, officers, guides, immediately
presiding in it, is unknown to Scripture and antiquity. Wherefore
with these we deal not in this discourse, nor have any apprehension
that the power of presenting men, for any pretended disorder, unto
the bishop's or chancellor's court is any part of church power or rule.

12. Others place the rule of particular churches, especially in cases
of greatest moment, in an association, conjunction, or combination
of all the elders of them in one society; which is commonly called
a classis. So in all acts of rule there will be a conjunct acting of
many elders. And no doubt it is the best provision that can be
made, on a supposition of the continuance of the present parochial
distribution. But those also of this judgment who have most
weighed and considered the nature of these things, do assert the
necessity of many elders in every particular church ; which is the
common judgment and practice of the reformed churches in all
places.

13. And some there are who begin to maintain that there is no
need of any more but one pastor, bishop, or elder in a particular
church, which hath its rule in itself, other elders for rule being un-
necessary. This is a novel opinion, contradictory to the sense and
practice of the chui^ch in all ages; and I shall prove the contrary.

(1.) The pattern of the first churches constituted by the apostles,
which it is our duty to imitate and follow as our rule, constantly ex-
presseth and declares that many elders were appointed by them in
every chui-ch. Acts xi. SO, xiv. 23, xv. 2, 4, 6, 22, xvi. 4, xx. 17, etc.;
1 Tim. V. ] 7; Phil. i. 1; Tit. i. 5; 1 Pet. v. 1. There is no mention
in the Scripture, no mention in antiquity, of any church wherein
there were not more elders than one; nor doth that church answer the
original pattern where it is otherwise.

(2.) Where there is but one elder in a church, there cannot be
an eldership or presbytery, as there cannot be a senate where there
is but one senator ; which is contrary unto 1 Tim. iv. 14.

(3.) The continuation of every church in its original state and
constitution is, since the ceasing of extraordinary offices and powers,
committed to the care and power of the church itself. Hereunto the
calling and ordaining of ordinary officers, pastors, rulers, elders,
teachers, do belong; and therein, as we have proved, both the elec-
tion of the people, submitting themselves unto them in the Lord,
and the solemn setting of them apart by imposition of hands, do
concur. But if there be but one elder only in a church, upon his
death or removal, this imposition of hands must either be left unto
the people, or be supplied by elders of other churches, or be wiiolly

VOL. XVL 8

114< TRUE NATURE OF A GOSPEL CHURCH.

omitted; all wliich are ii-regular: and tliat cliurch-order is defective
■which wants the symbol of authoritative ordination.

(4.) It is difficult, if not impossible, on a supposition of one elder
only in a church, to preserve the rule of the church from being pre-
latical ox popular. There is nothing more frequently objected unto
those who dissent from diocesan bishops, than that they would every
one be bishops in their own parishes and unto their own people. All
such pretences are excluded on our principles, of the liberty of the
people, of the necessity of many elders in the same church in an
equality of power, and the communion of other churches in associa-
tion; but practically, where there is but one elder, one of the ex-
tremes can hardly be avoided. If he rule by himself, without the
previous advice, in some cases, as well as the subsequent consent of
the church, it hath an eye of unwarrantable prelacy in it. If every
thing be to be originally transacted, disposed, ordered by the whole
society, the authority of the elder will quickly be insignificant, and he
will be little more, in point of rule, than any other brother of the
society. But all these inconveniencies are prevented by the fixing of
many elders in each church, which may maintain the authority of
the presbytery, and free the church from the despotical rule of any
Diotrephes. But in case there be but one in any church, unless he
have wisdom to maintain the authority of the eldership in his own
person and actings, there is no rule, but confusion,

(5.) The nature of the work whereunto they are called requires
that, in every church consisting of any considerable number of mem-
bers, there should be more elders than one (when God first ap-
pointed rule in the church under the old testament, he assigned unto
every ten persons or families a distinct ruler, Deut. i. 15); for the
elders are to take care of the walk or conversation of all the mem-
bers of the church, that it be according unto the rule of the gospel.
This rule is eminent, as unto the holiness that it requires, above all
other rules of moral conversation whatever; and there is, in all the
members of the church, great accuracy and circumspection required
in their walking after it and according unto it. The order also and
decency which is required in all church-assemblies stands in need of
exact care and inspection. That all these things can be attended
uuto and discharged in a due manner in any church, by one elder,
is for them only to suppose who know nothing of them. And al-
though there may be an appearance for a season of all these things
in such churches, yet, there being not therein a due compliance with
the wisdom and institution of Christ, they have no present beauty,
nor will be of any long continuance.

These considerations, as also those that follow, may seem jejune
and contemptible unto such as have another frame of church rule
and order drawn in their minds and interests. A government vested

OF THE RULE OF THE CHURCH, OR OF RULING ELDERS. 115

in some few persons, with titles of pre-eminence, and legal power,
exercised in courts with coercive jurisdiction, by the methods and
processes of canons of their own framing, is that w^hich they suppose
doth better become the grandeur of church-rulers and the state of
the church than these creeping elders with their congregations. But
whereas our present inquiry after these things is only in and out of
the Scripture, wherein there is neither shadow nor appearance of
any of these practices, I beg their pardon if at present I consider
them not.

We shall now make application of these things unto our present
purpose. I say, then, — 1. Whereas there is a work of rule in the
church distinct from that of pastoral feeding ; and, 2. Whereas this
work is to be attended unto with diligence, which includes the whole
duty of him that attends unto it; and, 3. Whereas the nninistry
of the word and prayer, with all those duties that accompany it,
is a full employment for any man, and so, consequently, his princi-
pal and proper work, which it is unlawful for him to be remiss in by
attending on another with diligence; and, 4. Whereas there ought
to be many elders in every church, that both the works of teaching
and riding may be constantly attended unto ; and, 5. Whereas, in
the wisdom of the Holy Ghost, distinct luorks did require distinct
offices for their discharge (all which we have proved already), our
inquiry hereon is, —

Whether the same Holy Spirit hath not distinguished this office
of elders into these tivo sorts, — namely, those who ai^e called unto
teaching and ride also, and those who are called unto rule only ?
which we affirm.

The testimonies whereby the truth of this assertion is confirmed
are generally known and pleaded. I shall insist on some of them
only, beginning with that which is of uncontrollable evidence, if it
had any thing to conflict withal but prejudices and interest; and this
is 1 Tim. V. 17: O/ xaXus vpo^aruTig 'rpssQvripot brnXrig rtiL-rig a^iouaduaav,
(jjCLkiGra 01 KO'Tiu^vng sv Xoyw xai bibaexaXia. Tlpo'iarruMi, or vpoisra'jjai,
is " praesum, prsesideo," to preside, to rule : " President probati
seniores," Tertul. And the bishop or pastor in Justin Martyr is 6
TpoigTug. So is the word constantly used in the New Testament:
Rom. xii. 8, 'o -xpo'ierdii.ivog, — " That ruleth; " 1 Thess. v. 12, lipo'/ara-
fisvovg v/Muv, — " That are over you,'' that is, in place of rule; 1 Tim.
iii. 4, 5, 12, it is applied unto family rule and government; as it
is also unto care and diligence about good works, Tit. iii. 8, 14.
UpoffTudia is the whole presidency in the church, with respect unto
its rule. Translators agree in the reading of these words: so the
Hebrew of Munster, in^^ D^n^p^o n^'S.nnyn->jpT,_" The elders of the
congi-egation who well discharge their iiile or conduct; " so the
Syriac, P.?"'* i^^y\^, — "Those elders;" "Qui bene praesunt presby-

116 TRUE NATURE OF A GOSPEL CHURCH.

teri," Vulg. Lat. ; " Seniori che govemano bene," Ital. All agree that
it is the governors and government of the church in general that are
here intended. MaX/ora is the word most controverted; all transla-
tors esteem it distinctive: Heb. npyi^ "eminently;" Syr. n''xn''n^.^
"chiefly, principally;" " maxime;" oi Komuvrsg- Ci''Pi'nj — "who labour
painfully," labour to weariness, travail in the word and doctrine.

" The elders, or presbyters in office, elders of the church, that rule
well, or discharge their presidency for rule in due manner, are to he
counted worthy, or ought to be reputed worthy, of double honour,
especially those of them who labour or are engaged in the great
labour and travail of the ivord and doctt'ine."

And some things may be observed in general concerning these
words : —

1. This testimony relates directly unto the rides and principles
before laid down, directing unto the practice of them. According
unto the analogy of those principles these words are to be interpreted ;
and unless they are overthrown, it is to no purpose to put in excep-
tions against the sense of this or that word. The interpretation of
them is to be suited unto the analogy of the things which they re-
late unto. If we consider not what is spoken here in consent with
other scriptures treating of the same matter, we depart from all
sober rules of interpretation.

2. On this supposition, the words of the text have a plain and
obvious signification, ^yh[ch&t first view presents itself unto the com-
mon sense and understanding of all men; and where there is nothing
contrary unto any other divine testimony or evident reason, such a
sense is constantly to be embfaced. There is nothing here of any
spiritual mystery, but only a direction concerning outward order in
the church. In such cases the literal sense of the words, rationally
apprehended, is all that we are concerned in. But on the first pro-
posal of this text, " That the elders that rule well are worthy of
double honour, especially those who labour in the word and doctrine,"
a rational man who is unprejudiced, who never heard of the contro-
versy about ruling elders, can hardly avoid an apprehension that there
are two sorts of elders, some that labour in the word and doctrine,
and some who do not so do. The truth is, it was interest and pre-
judice that first caused some learned men to strain their wits to find
out evasions from the evidence of this testimony. Being so found out,
some others of meaner abilities have been entangled by them ; for
there is not one new argument advanced in this cause, not one ex-
ception given in unto the sense of the place which we plead for, but
what was long since coined by Papists and Prelatists, and managed
with better colours than some now are able to lay on them who pre-
tend unto the same judgment.

3. This is the substance of the truth in the text: — There are

OF THE KULE OF THE CHURCH, OR OF RULING ELDERS. 117

elders in the church; there are or ought to be so in every church.
With these elders the whole rule of the church is intrusted ; all these,
and only they, do rule in it. Of these elders there are ttvo sorts; for
a description is given of one sort distinctive from the other, and
comparative with it. The first sort doth ride and also labour in the
word and doctrine. That these woi'ks are distinct and different was
before declared; yet as distinct works they are not incompatible, but
are committed unto the same person. They are so unto them who
are not elders only, but moreover pastors or teachers. Unto pastors
and teachers, as such, there belongs no rule ; although by the institu-
tion of Christ the right of rule be inseparable from their office, for all
that are rightfully called thereunto are elders also, which gives them
an interest in rule. They are elders, with the addition of pastoral or
teaching authority. But there are elders which are not pastors or
teachers; for there are some who rule well, but labour not in the
word and doctrine, — that is, who are not pastors or teachers.

Elders that nde well, hut labour not in the word and doctrine,
are riding elders only ; and such are they in the text.

The most learned of our protestant adversaries in this case are
Erastus, Bilson, Saravia, Downham, Scultetus, Mede, Grotius, Ham-
mond ; who agree not at all among themselves about the sense of
the words: for, —

1. Their whole design and endeavour is to put in exceptions
against the obvious sense and interpretation of the words, not fixing
on any determinate exposition of it themselves, such as they will
abide by in opposition unto any other sense of the place. Now, this
is a most sophistical way of arguing upon testimonies, and suited
only to make controversies endless. Whose wit is so barren as not
to be able to raise one exception or other against the plainest and
most evident testimony? So the Socinians deal with us in all the
testimonies we produce to prove the deity or satisfaction of Christ.
They suppose it enough to evade their force if they can but pretend
that the words are capable of another sense, although they will not
abide by it that this or that is their sense; for if they would do so,
when that is overthrown, the truth would be established. But every
testimony of the Scripture hath one determinate sense. When this
is contended about, it is equal that those at difference do express their
apprehensions of the mind of the Holy Spirit in the words which they
wmII abide by. When this is done, let it be examined and tried
whether of the two senses pretended unto doth best comply with the
signification and use of the words, the context or scope of the place,
other Scripture testimonies, and the analogy of faith. No such rule is
attended unto in this case by our adversaries. They think it enough
to oppose our sense of the words, but will not fix upon any of their own,
which if it be disproved, ours ought to take place, And hence, —

lis TEUE NATURE OF A GOSPEL CHURCH.

2. They do not in the least agree among themselves, scarce any
two of them, on what is the most probable sense of the words, nor
are any of them singly well resolved what application to make of
them, nor unto what persons, but only propose things as their con-
jecture. But of very many opinions or conjectures that are advanced
in this case, all of them but one are accompanied with the modesty
of granting that divers sorts of elders are here intended; which, with-
out more than ordinary confidence, cannot be denied. But, —

Some, by " elders that rule well," do understand bishops that are
diocesans; and by " those that labour in the word and doctrine,"
ordinary preaching presbyters ; which plainly gives them the advan-
tage of pre-eminence, reverence, and maintenance, above the others !

Some, by " elders that rule well," understand ordinary hishojjs
and presbyters ; and by "those that labour in the word and doctrine,"
evangelists; so carrying the text out of the present concernment of
the church. Deacons are esteemed by some to have an interest in
the rule of the church, and so to be intended in the first place, and
preaching ministers in the latter.

Some speak of two sorts of elders, both of the same order, or
ministers; some that preach the word and administer the sacraments;
and others that are employed about inferior offices, as reading and
the like : which is the conceit of Scultetus.

Mr Mede weighs most of these conjectures, and at length prefers
one of his own before them all, — namely, that by " elders that rule
well" civil magistrates are intended, and by " those that labour in
the word and doctrine" the ministers of the gospel.

But some, discerning the weakness and improbability of all these
conjectures, and how easily they may be disproved, betake them-
selves unto a direct denial of that which seems to be plainly asserted
in the text, namely, that there are two sorts of elders here intended
and described ; which they countenance themselves in by exception
unto the application of some terms in the text, which we shall imme-
diately consider.

Grotius, as was before intimated, disputes against the divine insti-
tution of such temporary, lay-elders as are made use of in sundry of
the reformed churches: but when he hath done, he affirms that it
is highly necessary that such conjunct associates in rule from among
the people should be in every church; which he proves by sundry
arguments. And these he would have either nominated by the
magistrate or chosen by the people.

Wherefore, omitting all contests about the forementioned conceits,
or any other of the like nature, I shall propose one argument from these
words, and vindicate it from the exceptions of those of the latter sort.

Preaching elders, although they rule well, are not worthy of
double honour, unless they labour in the ivo7'd and doctrine;

OF THE RULE OF THE CHURCH, OR OF RULING ELDERS. 119

But there are elders who rule well that are worthy of double
honour, though they do not labour in the word and doctrine:

Therefore there are elders that rule well who are not teaching or
preaching elders, — that is, who are ruling elders only.

The proposition is evident in its own light, from the very terms of
it; for to preach is to "labour in the word and doctrine/' Preaching
or teaching elders, that do not labour in the word and doctrine, are
preaching or teaching elders that do not preach or teach. And to
say that preachers, whose office and duty it is to preach, are worthy of
that double honour which is due on the account of preaching, though
they do not preach, is uncouth and irrational. It is contrary to the
Scripture and the light of nature, as implying a contradiction, that
a man whose office it is to teach and preach should be esteemed
worthy of double honour on the account of his office, who doth not
as an officer teach or preach.

The assumption consists upon the matter in the very words of the
apostle; for he who says, "The elders who rule well are worthy of
double honour, especially they who labour in the word and doctrine,"
saith there are, or may be, elders who rule well who do not labour in
the word and doctrine, — that is, who are not obliged so to do.

The argument from these words may be otherwise framed, but this
contains the plain sense of this testimony.

Sundry things are excepted unto this testimony and our applica-
tion of it. Those which are of any weight consist in a contest about
two words in the text, f/^dXtsra and xomuivrsg. Some place their confi-
dence of evasion in one of them, and some in another, the argument
from both being inconsistent. If that sense of one of these words
which is pleaded as a rehef against this testimony be embraced, that
which unto the same purpose is pretended to be the sense of the
other must be rejected. Such shifts doth an opposition unto the
truth put men to.

Some say that /xdy.iffra, " especially," is not distinctive, but de-
scriptive only; that is, it doth not distinguish one sort of elders from
another, but only describes that single sort of them by an adjunct of
their office, whereof the apostle speaks. The meaning of it, they say,
is, as much as, or seeing that : " The elders that rule well are worthy
of double honour, seeing that they also labour," or " especially con-
sidering that they labour," etc.

That this is the sense of the word, that it is thus to be interpreted,
must be proved from the authority of ancient translations, or the use
of it in other places of the New Testament, or from its precise signi-
fication and application in other authors learned in this language,
or that it is enforced from the context or matter treated of.

But none of these can be pretended.

1. The rendering of the word in old translations we have be-

120 TRUE NATURE OF A GOSPEL CHURCH.

fore considered. They agree in " maxime illi qui," wliich is dis-
tinctive.

2. The use of it in other places of the N'eiv Testament is constantly-
distinctive, whether applied to things or persons: Acts xx. 38, 'oSu-
vu/jLsvoi fidXiffTa sTi rw Ao'yw, — " Sorrowing chiefly at the word" of see-
ing his face no more. Their sorrow herein was distinct from all
their other trouble. Gal. vi. 10, "Let us do good unto all, /iaX/cra
bi vphg Tovg oJxslouc. rng •^rlffrsug," — "but chiefly," especially, " unto the
household of faith." It puts a distinction between the household of
faith and all others, by virtue of their especial privilege ; which is
the direct use of the word in that place of the same apostle, Phil,
iv. 22, "All the saints salute you, /xaX/Cra di o'l Ix, rrjc Kalsapog o'lxiag,"
— " especially they that are of Caesar's house." Two sorts of saints
are plainly expressed, — first, such as were so in general; such as
were so also, but under this especial privilege and circumstance,
that they were of Caesar's house, which the others were not. So it is
here with respect unto elders: all " rule well," but some moreover
"labour in the word and doctrine." 1 Tim. v. 8, E7 b's ng ruv Idlcujv, xa!
fidXigra Tuv oixi'iMv o\i 'rcpovoiT- — " If a man provide not for his own,
especially those of his own house," especially children or servants,
which live in his own house, and are thereby distinguished from
others of a more remote relation. 2 Tim. iv. 1 3, " Bring the books,
(jjdXisra rag fj.iiMZpd.vag" — " especially the parchments;" not because
they are parchments, but among the books, the parchments in par-
ticular and in an especial manner. 2 Pet. ii. 9, 10, " The Lord
knoweth how to reserve the unjust unto the day of judgment to be
punished, fj^dXiSra h\ roiig ot/Vw aapxog," etc., — " especially those that
walk after the flesh," who shall be singled out to exemplary punish-
ment. It is but once more used in the New Testament, namely,
Acts xxvi. 3, where it includes a distinction in the thing under con-
sideration.

Whereas this is the constant use of the word in the Scripture
(being principally used by this apostle in his writings), wherein it is
distinctive and comparative of the things and persons that respect is
had unto, it is to no purpose to pretend that it is here used in an-
other sense or is otherwise applied, unless they can prove from the
context that there is a necessity of their peculiar interpretation of it.

3. The use of the word in other authors is concurrent with that of
it in the Scripture : Herodian, lib. ii. cap. xxviii., ^iXsoproi ds (pvffsi ^(jpor
^v fxdXiffra o'l rr^v ' AvTi6')(iiav yMroixovvTig, x.r.X. — "The Syrians are na-
turally lovers of festivals, especially they that dwell at Antioch," It
is the same plirase of speech with that here used; for all they that
dwelt at Antioch were Syrians, but all the Syrians dwelt not at
Antioch. There is a distinction and distribution made of the Syrians
into two sorts, — such as were Syrians only, and such as, being Syrians,

OF THE RULE OF THE CHURCH, OR OF RULING ELDERS. 121

dwelt at Antioch, the metropolis of the country. If a man should say
that all Englishmen were stout and courageous, especially the Lon-
doners, he would both affirm the Londoners to be Englishmen and
distinguish them from the rest of their countrymen. So, all that
labour in the word and doctrine are elders. But all elders do not
labour in the word and doctrine, nor is it their duty so to do; these
we call " ruling elders," and, as I judge, rightly.

4. The sense which the words will give, being so interpreted as
that a distinction of eldere is not made in them, is absurd, the sub-
ject and predicate of the proposition being terms convertible. It must
be so if the proposition be not allowed to have a distinction in it.
" One sort of elders only," it is said, " is here intended." I ask who
they are, and of what sort? It is said, "The same with pastors and
teachers, or ministers of the gospel;" for if the one sort of elders in-
tended be of another sort, we obtain what we plead for as fully as if
two sorts were allowed. Who, then, are these elders, these pastors
and teachers, these ministers of the church? are they not those who
labour in the word and doctrine? "Yes," it will be said, "it is they, and
no other." Then this is the sense of the words, " Those who labour in
the word and doctrine, that rule well, are worthy of double honour,
especially if they labour in the word and doctrine ; " for if there be
but one sort of elders, then "elders" and "those that labour in the word
and doctrine " are terms convertible. But " elders " and " labour in
the word and doctrine " are subject and predicate in this proposition.

Wherefore there are few of any learning or judgment that make use
of this evasion ; but, allowing a distinction to be made, they say that
it is as to work and employment, and not as unto office, — those who,
in the discharge of their office as elders, do so labour as is intended
and included in the word xomuvrsg, which denotes a peculiar kind
of work in the ministry. Yea, say some, " This word denotes the work
of an evangelist, who was not confined unto any one place, but tra-
velled up and down the world to preach the gospel." And those of
this mind do allow that two sorts of elders are intended in the words.
Let us see whether they have any better success in this their con-
jecture than the others had in the former answer.

1. I grant that xoT/av, the word here used, signifies to labour with
pains and diligence, " ad ultimum viriura, usque ad fatigationem," —
unto the utmost of men's strength, and unto weariness. But, —

2. So to labour in the word and doctrine is the duty of all pastors
and teachers, and whosoever doth not so labour is negligent in his
office, and worthy of severe blame instead of double honour: for, —

(1.) Kr/Tog, whence is xo-mdu, is the labour of a minister, and so of
any minister in his work of teaching and preaching the gospel:
1 Cor. iii. 8, "Exagrog 8i rov 'Ihiov [Middhv X^-vj^gra/ xolto. tov 'Ibiov tcotov' —
* Every one " (that is, every one employed in the ministry, whether

122 TRUE NATURE OF A GOSPEL CHURCH.

to plant or to water, to convert men or to edify the church) " shall
receive his o^vn reward, according to his own labour." He that doth
not strive, xo'Triav, in the ministry, shall never receive a reward xaru
Tov 7diov xo-TTov, accordiug to his own labom', and so is not worthy of
double honour.

(2.) It is a general word, used to express the work of any in the
service of God; whereon it is applied unto the prophets and teachers
under the old testament : John iv. 38, " I sent you to reap that
whereon ye bestowed no labour: aXXoi xgxoT/axaff/, xai vfisTg bIs tov
x6'!rov ccuTjJv e/ssXriXvdarB," — " others have laboured, and ye have
entered into their labours;" that is, of the prophets and John the
Baptist. Yea, it is so unto the labour that women may take in the
serving of the church: E,om. xvi. 6, "Salute Mary, r,Tig <iroXXa, IxoT/acs,"
— " who laboured much;" which is more than simply xo'Tnav. Verse
12, "Salute Tryphena and Tryphosa, rag ■/.ovtusag h Kvpitfj," — "who
labour in the Lord. Salute the beloved Persis, ^ng voXXd ixomagsv
Iv Kvpiw," — " who laboured much in the Lord." So wide from truth
is it that this word should signify a labour peculiar to some sorts of
ministers, which all are not in common obliged unto.

3. If the labour of evangelists, or of them- who travelled up and
down to preach the word, be intended, then it is so either because
this is the proper signification of the word, or because it is constantly
used elsewhere to express that kind of labour; but the contrary unto
both of these is evident from all places wherein it is used. So is it
expressly applied to fixed elders, 1 Thess. v. ] 2, " We exhort you,
brethren, to know roitg Ko-TnuvTccg h h^juTv," — " them that labour among
you," who are the nders and instructors.

It is therefore evident that this word expresseth no more but what
is the ordinary, indispensable duty of every teaching elder, pastor, or
minister; and if it be so, then those elders, — that is, pastors or
teachers, — that do not perform and discharge it are not worthy of
double honour, nor would the apostle give any countenance unto
them who were any way remiss or negligent, in comparison of others,
in the discharge of their duty. See 1 Thess. v. 12.

There are, therefpre, tiuo sorts of duties confessedly here men-
tioned and commanded ; — the first is, ruling well; the other, labour-
ing in the word and doctrine. Suppose that both these, ruling and
teaching, are committed to one sort of persons only, having one and
the same office absolutely, then are some commended who do not
discharge their whole duty, at least not comparatively unto others;
which is a vain imagination. That both of them are committed unto
one sort of elders, and one of them only unto another, each discharg-
ing its duty with respect unto its work, and so both Avorthy of honour,
is the mind of the apostle.

[To] that which is objected from the following verse, namely, "That

OF THE RULE OF THE CHURCH, OR OF RULING ELDERS, 123

maintenance belongs unto this double honour, and so, consequently,
that if there be elders that are employed in the work of rule only,
maintenance is due unto them from the church/' I answer, It is
so, no doubt, if, — 1. The church be able to make them an allow-
ance; 2. If their work be such as to take up the whole or the
greatest part of their industr-y; and, 3, If they stand in need of
it; — without which considerations it may be dispensed withal, not
only in them, but in teaching elders also.

Our next testimony is from the same apostle: Rom. xii. 6-8,
" Having then gifts differing according to the grace that is given to
us, whether prophecy, let us prophesy according to the proportion of
faith; or ministry, let us wait on our ministry: or he that teacheth,
on teaching; or he that exhorteth, on exhortation: he that giveth, let
him do it with simplicity; he that ruleth, with diligence; he that
showeth mercy, with cheerfulness.''

Our argument from hence is this : There is in the church 6 -zpoy-
e-d/j,svog, " one that ruleth." llpotsTrifii is ''to rule with authority by
virtue of office;" whence is '?rpos<frug and 'ffpoisrdiMvog, one that pre-
sides over others with authority. For the discharge of their office,
there is ^dpisfjua, didpopov, a " differing peculiar gift," bestowed on
some: "E^ovrsg y^apig/j,ara bid<popu, verse 6, And there is the especial
manner prescribed for the discharge of this especial office, by virtue
of that especial gift; h svovbri, it is to be done with peculiar "dili-
gence." And this ruler is distinguished from " him that exhorteth"
and "him that teacheth," with whose especial work, as such, he hath
nothing to do ; even as they are distinguished from those who " give"
and "show mercy;" — that is, there is an elder by office in the church,
whose work and duty it is to rule, not to exhort nor teach minis-
terially; which is our ruling elder.

It is answered, " That the apostle doth not treat in this place of
offices, functions, or distinct officers, but of differing gifts in all the
members of the church, which they are to exercise according as their
different nature doth require."

Sundry things I shall return hereunto, which will both explain the
context and vindicate our argument : —

1. Those with whom we have to do principally allow no exercise
of spiritual gifts in the church but by virtue of office. Wherefore, a
distinct exercise of them is here placed in distinct officers, one, as we
shall see, being expressly distinguished from another.

2. Give such a probable enumeration of the distinct offices in the
church, which they assert, namely, of archbishops, bishops, presbyters,
and chancellors, etc., and we shall yield the cause.

3. Gifts alone do no more, give no other warranty nor autho-
rity, but only render men meet for their exercise as they are called,
and as occasion doth require. If a man hath received a gift of

124 TRUE NATURE OF A GOSPEL CHURCH.

teaching, but is not called to office, lie is not obliged nor warranted
thereby to attend on public teaching, nor is it required of him in a
way of duty, nor given in charge unto him, as here it is.

4. There is in one " rule" required " with diligence." He is 6 -xpo-
'/(fTdfj^ivog, a " ruler ;" and it is required of him that he attend unto his
work with diligence. And there are but two things required unto
the confirmation of our thesis, — (1.) That this rule is an act of
office-jjower ; (2.) That he unto whom it is ascribed is distinguished

from them unto luhom the pastoral and other offices in the church
are committed.

' For the first, it is evident that rule is an act of office or of office-
power: for it requires, — [1.] An especial ?'eZtth"o?i; there is so between
him that ruleth and them that are ruled ; and this is the relation of
office, or all confusion will ensue. [2,] Especial ^relation. He that
rules is over, is above them that are ruled : " Obey them that are
over you in the Lord." This, in the church, cannot be in any but by
virtue of office. [3.] Especial authority. All lawful rule is an act
of authority ; and there is no authority in the church but by virtue of
office. Secondly, That this officer is distinct from all others in the
church we shall immediately demonstrate, when we have a little
farther cleared the context. Wherefore, —

5. It is confessed that respect is had unto gifts, — " Having differ-
ing gifts," verse 6, — as all office-power in the church is founded in
them, Eph. iv. 7, 8, 11, 12. But gifts absolutely, with reference unto
common use, are not intended, as in some other places ; but they are
spoken of with respect unto offices or functions, and the communica-
tion of them unto officers for the discharge of their office. This is
evident from the text and context, with the whole design of the
place; for, —

(1.) The analysis of the place directs unto this interpretation.
Three sorts of duties are prescribed unto the church in this chapter,
— [1.] Such as are universal, belonging absolutely unto all and every
one that appertains unto it; which are declared, Rom. xii. 1, 2. [2.]
Such as axQ peculiar unto some, by virtue of that especial place which
the}^ have in the church, verses 3-8. This can be nothing but office.
[3.] Such as are general or common, with respect unto occasions,
from verse 8 to the end of the chapter. Hence the same duty is
doubly prescribed, — to some in way of especial office, to others in the
way of a gracious duty in general. So here, " He that giveth, let him
do it with simplicity," verse 8, is the same duty or work, for the sub-
stance of it, with " Distributing to the necessity of saints," verse 1 3.
And the apostle doth not repeat his charge of the same duty, in so
few words, as required in the same manner and of the same persons ;
but in the first place, he speaks of the manner of its pei'formance
by virtue of office, and in the latter of its discharge, as to the sub-

OF THE RULE OF THE CHURCH, OR OF RULING ELDERS. 125

stance of it, as a grace in all believers. The design of tlie apostle lies
plain in the analysis of this discourse.

(2.) The context makes the same truth evident; for, —

[1.] The whole ordinary public work of the church is distributed
into '!rpo(p7jTiia and dtaxovta, — "prophecy and ministry;" for the ex-
traordinary gift of prophecy is not here intended, but only that of the
interpretation of the Scripture, whose rule is the " analogy of faith : "
E/Vs irpofrjrsiav, xara rriv dvaXoyiav rrjg irisriug. It is SUch prophecy as
is to be regulated by the Scripture itself, which gives the " proportion
of faith." And there is not any thing in any or both of these, pro-
phecy and ministry, but it belongs unto office in the church; nei-
ther is there any thing belonging unto office in the church but may
be reduced unto one of these, as they are all of them here by the
apostle.

[2.] The gifts spoken of are, in general, referred unto all them
who are intended. Now, these are either the whole church and all
the members of it, or all the officers of the church only. Hence it is
expressed in the plural number, "R^ovni yaplsij^aTa, "We having;"
that is, all we that are concerned herein. This cannot be " all of
the church," for all the church have not received the gifts of prophecy
and ministry; nor can any distinction be made of who doth re-
ceive them and who doth not but with respect unto office. And
therefore, —

[3.] In the distribution which ensues of prophecy into exhorting
and teaching, and of ministry into showing mercy, rule, and giving,
having stated these gifts in general, in the officers in general, mak-
ing distinct application of them unto distinct officers, he speaks in
the singular number: 'O diddffKm, 6 irapaxaXSjv, 6 'Trpo'/a-dfisvog' — " He
that teacheth, he that exhorteth, he that ruleth."

6. It is, then, evident that offices are intended, and it is no less evi-
dent that distinct offices are so, which was to be proved in the second
place: for, — (1.) The distributive particle s/Ve, and the indicative
article h, prefixed unto each office in particular, do show them [to be]
distinct, so far as words can do it. As by the particle i'lrs, " whether,"
they are distinguished in their nature, whether they be of this or
that kind; so by the article prefixed to each of them in exercise, they
are distinguished in their subjects. (2.) The operations, works, and
effects ascribed unto these gifts, require distinct offices and functions
in their exercise. And if the distribution be made unto all promis-
cuously, Avithout respect unto distinct offices, it were the only way to
bring confusion into the church, whereas, indeed, here is an accurate
order in all church-administrations represented to us. And it is
further evident that distinct offices are intended, — (1.) From the
comparison made unto the members of the body, verse 4, "All
members have not the same office ; " the eye hath one, the ear hath

3 26 TRUE NATURE OF A GOSPEL CHURCH.

another. (2.) Each of the duties mentioned and given in charge is
sufficient for a distinct officer, as is declared Acts vi. 1-4.

7. In particular, " He that ruleth" is a distinct officer, — an officer,
because rule is an act of office or office-power; and he is expressly dis-
tinguished from all others. But say some, " ' He that ruleth' is he
that doth so, be who he will, — that is, the pastor or teacher, the teach-
ing elder," But the contrary is evident : — (1 .) He that says, "He that
exhorteth," and then adds, " He that ruleth," having distinguished
before between prophecy, whereunto exhortation doth belong, and
ministry, whereof rule is a part, and prefixing the prepositive indi-
cative article to each of them, doth as plainly put a difference be-
tween them as can be done by words. (2.) Rule is the principal
work of him that ruleth, for he is to attend unto it h ff'Troudfj, " with
diligence," — that is, such as is peculiar unto rule, in contradistinction
unto what is principally required in other administrations. But rule
is not the principal work of the pastor, requiring constant and con-
tinual attendance; for his labour in the word and doctrine is ordi-
narily sufficient for the utmost of his diligence and abilities.

8. We have, therefore, in this context, a beautiful order of things
in and of the church, — all the duties of it, with respect unto its edi-
fication, derived from distinct differing spiritual gifts, exercised in
and by distinct officers unto their peculiar ends, the distinction that
is in the nature of those gifts, their use and end, being provided for
in distinct subjects. The mind of no one man, at least ordinarily, is
meet to be the seat and subject of all those differing gifts in any emi-
nent degree. The person of no man being sufficient, meet, or able,
to exercise them in a way of office towards the whole church, espe-
cially, "those who labour in the word and doctrine" being obliged to
" give themselves wholly thereunto," and those that " rule" to attend
thereto with " diligence," so many distinct works, duties, and opera-
tions, with the qualifications required in their discharge, being incon-
sistent in the same subject, all things are here distributed into their
proper order and tendency unto the edification of the church. Every
distinct gift, required to be exercised in a peculiar manner, unto the
public edification of the church, is distributed unto peculiar officers,
unto whom an especial work is assigned, to be discharged by virtue
of the gifts received, unto the edification of the whole body. No
man alive is able to fix on any thing which is necessary unto the edi-
fication of the church that is not contained in these distributions,
under some of the heads of them; nor can any man find out any
thing in these assignations of distinct duties unto distinct offices that
is superfluous, redundant, or not directly necessary unto the edifica-
tion of the whole, with all the parts and members of it; nor do I
know any wise and sober man, who knows any thing how the duties
enjoined are to be performed, with what care, diligence, circumspec-

OF THE RULE OF THE CHURCH, OR OF RULING ELDERS. 127

tlon, prayer, and wisdom, suited unto the nature, ends, and objects
of them who can ever imagine that they can all of them belong
unto one and the same office, or be discharged by one and the same
person.

Let men advance any other church-order in the room of that here
declared ; so suited unto the principles of natural light, operations
and duties of diverse natures, being distributed and assigned to such
distinct gifts, acted in distinct offices, as renders those unto whom
they are prescribed meet and able for them ; so correspondent to all
institutions, rules, and examples of church-order in other places of
Scripture; so suited unto the edification of the church, wherein
nothing which is necessary thereunto is omitted, nor any thing added
above what is necessary, — and it shall be cheerfully embraced.

The truth is, the ground of the different interpretations and appli-
cations of this [text and] context of the apostle ariseth merely from
the prejudicate apprehensions that men have concerning the state of
the church and its rule ; for if the state of it be national or diocesan,
if the rule of it be by arbitrary rules and canons, from an authority
exerting itself in courts ecclesiastical, legal or illegal, the order of
things here described by the apostle doth no way belong nor can
be accommodated thereunto. To suppose that we have a full de-
scription and account in these words of ail the offices and officers of
the church, of their duty and authority, of all they have to do, and
the manner how they are to do it, is altogether unreasonable and
senseless, unto them Avho have another idea of church affairs and
rule conceived in their minds, or received by tradition, and rivetted
by interest. And, on the other hand, those who know little or
nothing of what belongs unto the due edification of the church be-
yond preaching the word and reaping the advantage that is obtained
thereby, cannot see any necessity of the distribution of these several
works and duties unto several officers, but suppose all may be done
well enough by one or two in the same office. Wherefore, it will
be necessary that we treat briefly of the nature of the rule of the
church in particular, and of what is required thereunto ; which shall
be done in the close of this discourse.

9. The exceptions which are usually put in unto this testimony have
not the least countenance from the text or context, or the matter
treated of, nor confirmation from any other divine testimony. It is
therefore in vain to contend about them, being such as any man may
multiply at his pleasure on the like occasion ; and they are used by
those who, on other considerations, are not willing that things should
be as they are here declared to be by the apostle. Yet we may take a
brief specimen of them. Some say it is gifts absolutely, without re-
spect unto distinct offices, that the apostle treats of; which hath been
disproved from the text and context before. Some say that rule is

128 TRUE NATURE OF A GOSPEL CHURCH.

included in the pastoral office, so as that the pastor only is here in-
tended. But, — (1.) Rule is not his principal work, which he is to
attend unto in a peculiar manner, with diligence above other parts
of his duty. (2.) The care of the poor of the flock belongs also to
the pastoral office, yet is there another officer appointed to attend
unto it in a peculiar manner. Acts vi. 1-6. (3.) "He that ruleth" is in
this place expressly distinguished from " him that exhorteth" and
" him that teacheth.'" Some say that " He that ruleth" is he that
ruleth his family ; but this is disproved by the analysis of tlie chap-
ter before declared; and this duty, which is common unto all that
have families, and confined unto their families, is ill placed among
those public duties which are designed unto the edification of the
whole church. It is objected that "He that ruleth" is here placed after
"Him that giveth," — that is, the deacon; I say, then, it cannot be the
pastor that is intended, if we may prescribe methods of expressing
himself unto the apostle. But he useth his liberty, and doth not
oblige himself unto any order in the annumeration of the offices of
the church. See 1 Cor. xii. 8-10, 28. And some other exceptions
are insisted on of the same nature aiid importance, which indeed
deserve not our consideration.

10. There is the same evidence given unto the truth argued for
in another testimony of the same apostle: 1 Cor. xii. 28, " God hath
set some in the church, first apostles, secondarily prophets, thirdly
teachers, after that miracles, then gifts of healings, helps, govern-
ments, diversities of tongues." I shall not insist on this testimony
and its vindication in particular, seeing many things would be re-
quired thereunto which have been treated of already. Some things
may be briefly observed concerning it. That there is here an an-
numeration of officers and offices in the church, both extraordinary,
for that season, and ordinary, for continuance, is beyond exception.
Unto them is added the present exercise of some extraordinary
gifts, as "miracles, healings, tongues." That by "helps" the deacons of
the church are intended, most do agree, because their original insti-
tution was as helpers in the affairs of the church. "Governments" are
governors or rulers, the abstract for the concrete, — that is, such as
are distinct from "teachers;" such hath God placed in the church, and
such there ought to be. But it is said " That gifts, not offices, are in-
tended,— the gift of government, or gift for government." If so, then
these gifts are either ordinary or extraordinary. If ordinary, how come
they to be reckoned among "miracles, healings, and tongues"? if ex-
traordinary, what extraordinary gifts for government were then given
distinct from those of the apostles, and what instance is anywhere
given of them in the Scripture? Again: if God hath given gifts for
government to abide in the church, distinct from those given unto
teachers, and unto other persons than the teachers, then is there a

OF THE RULE OF THE CHURCH, OR OF RULING ELDERS. 129

distinct office of rule or government in the church ; which is all we
plead for.

11. The original order of these things is plain in the Scripture.
The apostles had all church-power and church-office in themselves,
with authority to exercise all acts of them everywhere on all occa-
sions: but considering the nature of the church, with that of the
rule appointed by the Lord Christ in it or over it, they did not, they
would not, ordinarily exercise their power by themselves or in their
own persons alone ; and therefore, when the first church consisted
of a small number, the apostles acted all things in it by the consent of
the whole multitude, or the fraternity, as we have proved from Acts
i. 15-26. And when the number of believers increased, so as that the
apostles themselves could not in their own persons attend unto all
the duties that were to be performed towards the church by virtue
of office, they added, l)y the direction of the Holy Ghost, the office
of the deacons, for the especial discharge of the duty which the
church oweth unto its poor members. Whereas, therefore, it is evi-
dent that the apostles could no more personally attend unto the
rule of the church, with all that belongs thereunto, without an in-
trenchraent on that labour in the word and prayer which was incum-
bent on them, than they could attend unto the relief of the poor,
they appointed elders to help and assist in that part of office-work,
as the deacons did in the other.

These elders are first mentioned Acts xi. 30, where tliey are
spoken of as those which were well known, and had now been of some
time in the church. Afterward they are still mentioned in conjunc-
tion with the apostles, and in distinction from the church itself, Acts
XV. 2, 4, 6, 22, xvi. 4, xxi. 18. Now, the apostles themselves were
teaching elders, — that is, such as had the work of teaching and rule
committed to them, 1 Pet. v. 1 ; 2 John 1, — and these elders are
constantly distinguished from them; which makes it evident that they
were not teaching elders : and therefore, in all the mention that is
made of them, the work of teaching or preaching is nowhere ascribed
unto them, which, at Jerusalem, the ajoostles reserved to themselves,
Acts vi. 2-4 ; but they are everywhere introduced as joining with the
apostles in the rule of the church, and that in distinction from the
church itself, or the bretliren of it. Yea, it is altogether improbable
that whilst the apostles were at Jerusalem, giving themselves wholly
unto the word and prayer, they should appoint in the same church
many more teaching elders, though it is plain that the elders intended
were many.

I shall add, for a close of all, that there is no sort of churches in
being but are of this persuasion, that there ought to be rulers in the
church that are not in " sacred orders," as some call them, or have no
interest in the pastoral or ministerial office, as unto the dispensation

VOL. XVI. i)

ISO TRUE NATURE OF A GOSPEL CHURCH.

of the word and administration of the sacraments; for as the govern-
ment of the Roman church is in the hands of such persons in a great
measure, so in the church of England much of the rule of it is
managed by chancellors, officials, commissaries, and the like officers,
who are absolutely laymen, and not at all in their holy orders.
Some would place the rule of the church in the civil magistrate, who
is the only ruling elder, as they suppose. But the generality of all
Protestant churches throughout the world, both Lutheran and Ee-
forraed, do, both in their judgment and practice, assert the necessity
of the ruling elders which we plead for; and their office lies at the
foundation of all their order and discipline, which they cannot forego
without extreme confusion, yea, without the ruin of their churches.
And although some among us, considering particular churches only
as small societies, may think there is no need of any such office or
officers for ride in them, yet when such churches consist of some
thousands, without any opportunity of distributing themselves into
several congregations, as at Charenton in France, it is a weak ima-
gination that the rule of Christ can be observed in them by two or
three ministers alone. Hence, in the primitive times, we have in-
stances often, twenty, yea, forty elders, in a particular church ; wherein
they had respect unto the institution under the old testament,
whereby each ten families were to have a peculiar ruler. However,
it is certain that there is such a reformation in all sorts of churches,
that there ought to be some attending unto rule that are not called
to labour in the word and doctrine.

CHAPTER VIII.

The nature of church polity or rule, with the duty of elders.

Having declared who are the rulers of the church, something
must be added concerning the rule itself which is to be exercised
therein. Hereof I have treated before in general; that which I now
design is what in particular respects them who are called unto rule
only, whereunto some considerations must be premised : —

1. There is power, authority, and rule, granted unto and residing
in some persons of the church, and not in the body of the fraternity
or community of the people. How far the government of the church
may be denominated democratical from the necessary consent of the
people unto the principal acts of it in its exercise, I shall not deter-
mine; but whereas this consent, and the liberty of it, are absolutely
necessary, according to the law of obedience unto Christ, which is
prescribed unto the church, requiring that all they do in compliance
therewith be voluntary, as unto the manner of its exercise, being in

CHURCH POLITY OR RULE, WITH THE DUTY OF ELDERS. 131

dutiful compliance with the guidance of the rule, it changeth not
the state of the government. And therefore, where any tiling is
acted and disposed in the church by suffrage, or the plurality of
voices, the vote of the fraternity is not determining and authorita-
tive, but only declarative of consent and obedience. It is so in all
acts of rule where the church is organical or in complete order.

2. That there is such an authority and rule instituted by Christ
in his church is not liable unto dispute. Where there are " bishops,
pastors, elders, guides, rulers, stewards," instituted, given, granted,
called, ordained; and some to be ruled, "sheep, lambs, brethren,"
obliged by command to " obey them, follow them, submit unto them
in the Lord, regard them as over them," — there is rule and autho-
rity in some persons, and that committed unto them by Jesus Christ;
but all these things are frequently repeated in the Scripture. And
when, in the practical part or exercise of rule, due respect is not had
unto their authority, there is nothing but confusion and disorder.
When the peojDle judge that the power of the keys is committed
unto them as such only, and in them doth the right of their use and
exercise reside; that their elders have no interest in the disposing of
church-afifiairs or in acts of church-power, but only their own suf-
frages, or what they can obtain by reasoning; and think there is no
duty incumbent on them to acquiesce in their authority in any
thing (an evil apt to grow in churches), — it overthrows all that beau-
tiful order which Jesus Christ hath ordained. And if any shall take
advantage of this complaint, that where the people have their due
liberty granted unto them, they are apt to aftsiwie that poiuer unto
themselves which belongs not unto them, an evil attended with
troublesome impertinencies and disorder, tending unto anarchy, let
them remember, on the other hand, how, upon the confinement of
power and authority unto the guides, bishops, or rulers of the church,
they have changed the nature of church-power, and enlarged their
usurpation, until the whole rule of the church issued in absolute
tyranny. Wherefore, no fear of consequents that may ensue and
arise from the darkness, ignorance, weakness, lusts, corruptions, or
secular interests of men, ought to entice us unto the least altera-
tion of the rule by any prudential provisions of our own.

3. This authority in the rulers of the church is neither autocra-
tical or sovereign, nor nomothetical or legislative, nor despotical or
absolute, but organical and ministerial only. The endless contro-
versies which have sprung out of the mystery of iniquity, about an
autocratical and monarchical government in the church, about 2:)0wer
to make laws to bind the consciences of men, yea, to kill and de-
stroy them, with the whole manner of the execution of this power,
we are not concerned in. A pretence of any such power in the
church is destructive of the kingly office of Christ, contrary to ex-

132 TRUE NATURE OF A GOSPEL CHURCH.

press commands of Scripture, and condemned by the apostles, Isa.
xxxiii. 22; James iv. 12; Matt. xvii. 5, xxiii. 8-11 ; Luke xxii. 25, 26;
2 Cor. i. 24; 1 Cor. iii. 21-23; 2 Cor. iv. 5; 1 Pet. v. 1-3.

4. As the rule of the church, in those by whom it is exercised, is
merely 'ministerial, with respect unto the authority of Christ, his
law, and the liberty of the church, wherewith he hath made it free,
so in its nature it is spiritual, purely and only; so the apostle
affirms expressly, 2 Cor. x. 4-6. For its object is spiritual, — namely,
the souls and consciences of men, whereunto it extends, which no
other human power doth; nor doth it reach those other concerns of
men that are subject unto any political power. Its end is spiritual,
— namely, the glory of God, in the guidance and direction of the
minds and souls of men to live unto him, and come to the enjoy-
ment of him. The law of it is spiritual, even the word, command,
and direction of Christ himself alone. The acts and exercise of it, in
binding and loosing, in remitting and retaining sin, in opening and
shutting the king<lom of heaven, are all spiritual merely and only.
Neither can there be an instance given of any thing belonging unto
the rule of the church that is of another nature; yea, it is sufficient
eternally to exclude any power or exercise of it, any act of rule or
government, from any interest in church-affairs, that it can be proved
to be carnal, political, despotical, of external operation, or not en-
tirely spiritual.

5. The change of this government of the chiirch fell out and was
introduced gradually, upon an advantage taken from the unmeet-
ness of the people to be laid under this spiritual rule ; for the
greatest part of them that made up Christian churches being be-
come ignorant and carnal, that rule which consists in a spiritual
influence on the consciences of men was no way able to retain them
within the bounds of outward obedience, which was at last only
aimed at. There was therefore another kind of rule and govern-
ment judged necessary, to retain them in any order or decorum.
And it must be .acknowledged that where the members of the
church are not in some degree spiritual, a rule that is merely spi-
ritual will be of no great use unto them. But principally this change
was introduced by those that were in possession of the rule itself,
and that on two grounds : — (1.) Their unskilfulness in the manage-
ment of this spiritual rule, or weariness of the duties which are re-
quired thereunto, — this made them wilhng to desert it, — with that
j)erpetual labour and exercise of all sorts of graces which are re-
quired in it, and to embrace another more easy and more suited
unto their inclinations. (2.) A desire of the secidar advantages of
profit, honour, and veneration, which tendered themselves unto them
in another kind of rule. By these means was the original govern-
ment of the church, which was of divine institution, utterly lost.

CHURCH POLITY OR RULE, WITH THE DUTY OF ELDERS. 133

and a worldly domination introduced in the room thereof. But the
brief delineation given of it before, with what shall now be added,
will demonstrate sufficiently that all those disputes and contests
which are in the world between the church of Rome and others
about church power and rule are utterly foreign unto Christian
religion.

I shall therefore briefly inquire into these three things: — 1. What
is the skill and 'polity that are required unto the exercise or admi-
nistration of the government of the church; 2. What is the sole
laiu and ride of it ; 3. What are the acts and duties of it, what it is
conversant about, especially those wherein the office of ruling elders
doth take place: —

1. The polity of church-government, subjectively considered, is
generally supposed to consist, — (1.) In a skill, learning, or understand-
ing in the civil, and especially the canon law, with the additional
canons accommodating that law unto the present state of things of
the nation, to be interpreted according unto the general rules of it.
(2.) Knowledge of and acquaintance with the constitution, power,
jurisdiction, and practice, of some law-courts, which being, in their
original, grant of power, manner of proceeding, pleas and censures,
merely secular, are yet called ecclesiastical or spiritual. (3.) A good
discretion to understand aright the extent of their power, with the
bounds and limits of it ; that on the one hand they let none escape
whom they can reach by the discipline of their courts, and on the
other not intrench so far on the civil power and the jurisdiction of
other courts, according to the law of the land, as to bring themselves
into charge or trouble. (4.) An acquaintance with the table of fees,
that they may neither lose their own profit nor give advantage unto
others to question them for taking more than their due. But in
these things we are not at present concerned.

The skill, then, of the officers of the church for the government
of it is a spiritual wisdom and understanding in the law of Christ
for that end, with an ability to make application of it in all requisite
instances, unto the edification of the whole church and all its mem-
bers, through a ministerial exercise of the authority of Christ him-
self, and a due representation of his holiness, love, care, compassion,
and tenderness, towards his church.

(1.) The sole ride and measure of the government of the church
being the law of Christ, — that is, the intimation and declaration of
his mind and will, in his institutions, commands, prohibitions, and
promises, — an understanding herein, with wisdom from that under-
standing, is, and must be, the whole of the skill inquired after. How
this wisdom is bestowed as a spiritual gift, how it is to be acquired
in a way of duty, by prayer, meditation, and study of the word, hath
been intimated before, and shall fully be declared in our discourse

134 THUE NATURE OF A GOSPEL CHURCH.

of Spiritual Gifts.^ All decrees and decretals, canons and glosses, come
properly in this matter under one title of them, namely, extravagant.
The utmost knowledge of them and skill in them will contribute
nothing unto this wisdom ; neither are any sort of men more
strangers unto it or unacquainted with it than they are, for the most
part, who are eminently cunning in such laws and the jurisdiction of
ecclesiastical courts. But wisdom in the knowledge of the will of
Christ as revealed in the Scripture is that alone which is of use in
the government of the church.

(2.) A part of this wisdom consisteth in an ability of mind to
make application of the law of Christ, in all requisite instances,
unto the edification of the church in general and all the members of
it respectively. This wisdom is not notional only, but practical. It
consists not in a speculative comprehension of the sense of the rule,
or of the mind of Christ therein only, though that be required in
the first place; but in an ability of mind to make application of it,
whereunto diligence, care, watchfulness, and spiritual courage, are
required. Some are to be admonished, some to be rebuked sharply,
some to be cut off; in which and the like cases a spirit of government
acting itself in diligence, boldness, and courage, is necessary. And
this is one reason why the Lord Christ hath appointed many elders
in each church, and those of several sorts; for it is seldom that any
one man is qualified for the whole work of rule. Some may have
a good understanding in the law of the church's government, yet,
through a natural tenderness and an insuperable kind of modesty,
not be so ready and prompt for that part of this discipline which
consists in reproofs and severity of censures. Some may not have so
great an ability for the indagation of the sense of the law as others
have, who yet, upon the knowledge of it being discovered unto them,
have readiness and boldness in Christ to apply it as occasion doth
require. All elders, therefore, in their variety of gifts, are to be help-
ful to each other in the common work which they are called unto.
But such as are utterly destitute of these gifts are not called unto
this Avork, nor to any part of it.

(3.) The power that is exercised herein is the power and autho-
rity of Christ, committed unto the elders : " Our authority, which
the Lord hath given us for edification, and not for destruction,"
2 Cor. X. 8. It is granted unto the rulers of the church, not formally
to reside in them, as the power of a king is in his own person, but
ministerially and instrumentally only; for it must be the authority
of Christ himself, whereby the consciences of men are spiritually
affected with reference unto spiritual ends, — whereby they are bound
or loosed in heaven and earth, have their sins remitted or retained.
And the consideration hereof is that alone which gives a due regard
' See vol. iv. of the author's works.

CHURCH POLITY OR RULE, WITH THE DUTY OF ELDERS. 135

unto the ministry of the church, in the discharge of their offtce, among
them that desire to commend their consciences unto the Lord Christ
in what they do.

(4.) The especial design of the rule of the church in its govern-
ment is, to represent the holiness, love, compassion, care, and autho-
rity of Christ toivards his church. This is the great end of rule in
the church, and of all the discipline which is to be exercised by
virtue thereof. Whilst this is not attended unto, when the officers
and rulers of the church do not endeavour, in all the actings of their
power and office, to set forth these virtues of Christ, to exemplify
tliat impression of them which he hath left in his laws and rule, with
the divine testimonies which he gave of them in his own person,
they utterly deviate from the principal end of all rule in the church.
For men to act herein in a way of domination, with a visible elation
of mind and spirit above their brethren ; with anger, Avrath, and pas-
sion; by rules, order, and laws of their own devising, without the
least consideration of what the Lord Christ requires, and what is the
frame of his heart towards all his disciples, — is to reflect the highest
dishonour imaginable upon Christ himself. He who comes into the
courts of the king in Westminster Hall, when filled with judges,
grave, learned, and righteous, must ordinarily be allowed to judge
of the king himself, his wisdom, justice, moderation, and clemency,
by the law which they proceed upon and their manner of the ad-
ministration of it. But God forbid that Christians should make a
judgment concerning the holiness, wisdom, love, and compassion of
Christ by the representation which, as is pretended, is made of him
and them in some courts wherein church rule and discipline is ad-
ministered ! When any had offended of old, their censure by the
church was called the betvailing of them, 2 Cor. xii. 21 ; and that
because of the sorrow, pity, and compassion whereby, in that censure,
they evidenced the compassion of the Lord Christ towards the souls
of sinners. This is scarce answered by those pecuniary mulcts and
other penalties, which, with indignation and contempt, are inflicted
on such as are made offenders, whether they will or no. Certainly,
those who love the Lord Jesus Christ in sincerity, and have a due
honour for the gospel, will, at. one time or another, begin to think
meet that this stain of our religion should be washed away.

2. The rule and law of the exercise of power in the elders of the
church is the holy Scripture only. The Lord Christ is the only
lawgiver of the church ; all his laws unto this end are recorded in
the Scripture; no other law is effectual,. can oblige or operate upon
the objects or unto the ends of church-rule. If the church make a
thousand rules, or canons, or laws for government, neither any of
them, nor all of them in general, have any the least power to oblige
men unto obedience or compliance with them, but only so far as vir-

136 TEUE NATURE OF A GOSPEL CHUrvCII.

tually or materially they contain Avliat is of the law of Christ, and
derive force from thence: as the judges in our courts of justice are
bound to judge and determine in all cases out of and according to
the laiu of the land; and when they do not, their sentence is of no
validity, but may and ought to be reversed. But if, wilfully or of
choice, they should introduce laws or rules not legally established in
this nation, judging according unto them, it would render them
highly criminal and punishable. It is no otherwise in the kingdom
of Christ and the rule thereof It is by his law alone that rule is to
be exercised in it. There is nothing left unto the elders of the church
but the application of his laws and the general rules of them unto
particular cases and occasions. To make, to bring, to execute, any
other rvdes, laws, or canons, in the government of his church, is to
usurp on his kingly dominion, whereunto all legislative power in
the church is appropriate. Nor is it possible that any thing can fall
out in the church, that any thing can be required in the rule of it,
nor can any instance be given of any such thing, wherein, for the
ends of church-rule, there is, or can be, any more left unto the rulers
of it but only the application and execution of the laws of Christ.
Unto this application, to be made in a due manner, the wisdom and
skill before described is requisite, and that alone. Where there are
other laws, rules, or canons of the government of the church, and
where the administration of them is directed by laws civil or politi-
cal, there is a skill in them required unto that administration, as all
will confess. So is the wisdom we before described, and that alone,
necessary unto that rule of the church which the Lord Christ hath or-
dained ; the instrument and means whereof is his word and law alone.
3. The matter of this rule about which it is conversant, and so the
acts and duties of it, may be reduced unto three heads : —

(1.) The admission and exclusion of members. Both these are
acts of church power and authority, which are to be exercised by the
elders only, in a church that is organical and complete in its officers.
There is that in them both which is founded in and warranted from
the light and law of nature and rules of equity. Every righteous
voluntary society, coalescing therein rightfully, upon known laws and
rules for the regulation of it unto certain ends, hath naturally a power
inherent in it, and inseparable from it, to receive into its incorpora-
tion such as, being meet for it, do voluntarily offer themselves there-
unto; as also to reject or withhold the privileges of the society from
such as refuse to be regulated by the laws of the society. This power
is inherent in the church essentially considered, antecedently unto
the instating of officers in it. By virtue of their mutual confedera-
tion, they may receive into the privileges of the society those that
are meet, and withdraw the same privileges from those that are un-
worthy. But in these actings of the church, essentially considered,

CHURCH POLITY OR RULE, WITH THE DUTY OF ELDERS. lo7

there is no exercise of the power of the keys as unto authoritative
rule but what is merely doctrinal. There is in what it doth a decla-
ration of the mind of Christ as unto the state of the persons whom
they do receive or reject. But unto the church as organical, as there
are elders or rulers instated in it according unto the mind of Christ,
there is a peculiar authority committed for those acts of the admis-
sion and exclusion of members. Unto this end is the key of rule
committed unto the elders of the church, to be applied with the con-
sent of the whole society, as we shall see afterward.

(2.) The direction of the church, in all the members of it, unto the
observance of the rule and law of Christ in all things, unto his glory
and their own edification. And all these things may be reduced
unto these four heads: — [1.] Mutual, intense, peculiar love among
themselves, to be exercised continually in all the duties of it. [2.]
Personal holiness, in gracious moral obedience. [3.] Usefulness to-
wards the members of the same church, towards other churches, and
all men absolutely, as occasion and opportunity do require. [4.] The
due perforafiance of all those duties which all the members of the
church owe mutually unto each other, by virtue of that place and
order which they hold and possess in the body. About these things
is church-rule to be exercised ; for they all belong unto the preserva-
tion of its being and the attainment of its ends.

(3.) Hereunto also belongs the disposal of the outward concern-
tnents of the church in its assemblies, and in the management of all
that is performed in them, that " all things may be done decently
and in order.'" The disposal of times, seasons, places, the way and
manner of managing all things in church-assemblies, the regulation
of speeches and actions, the appointment of seasons for extraordinary
duties, according unto the general rules of the word and the reason
of things from present circumstances, are acts of rule, whose right
resides in the elders of the churcli.

These things being premised, we may consider what is the work
and duty of that sort of elders which we have proved to be placed
by Christ for rule in the church; for considering that which hath
been spoken before concerning the pastoral office, or the duty of
teaching elders of the church, and what hath now been added con-
cerning its rule in general, I cannot but admire that any one man
should have such a confidence in his own abilities as to suppose
himself meet and able for the discharge of the duties of both sorts
in the least church of Christ that can well be supposed. Yea, sup-
posing more teaching elders in every church than one, yet if they
are all and every one of them equally bound to give themselves unto
the word and prayer, so as not to be diverted from that work by
any inferior duties, if they are obliged to labour in the word and
doctrine to the utmost of their strength continually, it will appear

138 TRUE NATURE OF A GOSPEL CHURCH.

at length to be necessary that there should be some Avhose peculiar
office and duty is to attend unto rule with diligence. And the Avork
of these elders consists in the things ensuing : —

1. They are joined unto the teaching elders in all acts and duties
of church -power for the rule and government of the church ; such
are those before declared. This is plain in the text, 1 Tim. v. 17.
Both sorts of elders are joined and do concur in the same rule and
all the acts of it, one sort of them labouring also in the word and
doctrine. Of both sorts is the presbytery or eldership composed,
wherein resides all church-authority. And in this conjunction, those
of both sorts are every way equal, determining all acts of rule by
their common suffrage. This gives order, with a necessary represen-
tation of authority, unto the church in its government.

2. They are, in particular, to attend unto all things wherein the
rule or discipline of the church is concerned, with a due care that
the commands of Christ be duly observed by and among all the
members of the church. This is the substance of the rule which
Christ hath appointed, whatever be pretended unto the contrary.
Whatever is set up in the world in opposition unto it or inconsistent
with it, under the name of the government of the church, is foreign
unto the gospel. Church-rule is a due care and provision that the
institutions, laws, commands, and appointments of Jesus Christ be
duly observed, and nothing else. And hereof, as unto the duty of the
elders, we may give some instances; as, —

(1.) To luatch diligently over the ways, walking, and conversation
of all the members of the church, to see that it be blameless, without
offence, useful, exemplary, and in all things answering the holiness of
the commands of Christ, the honour of the gospel, and the profession
which in the world they make thereof; and upon the observation
which they so make, in the watch wherein they are placed, to in-
struct, admonish, charge, exhort, encourage, comfort, as they see
cause. And this are they to attend unto with courage and dili-
gence.

(2.) To watch against all risings or appearances of such differences
and divisions, on the account of things ecclesiastical or civil, as unto
their names, rights, and proprieties in the world, as are contrary unto
that love which the Lord Christ requireth in a peculiar and eminent
manner to be found amongst his disciples. This he calls his own
" new commandment," with respect unto his authority requiring it,
his example first illustrating it in the world, and the peculiar fruits
and effects of it which he revealed and taught. Wherefore, the due
observance of this law of love, in itself and all its fruits, with the pre-
vention, removal, or condemnation, of all that is contrary unto it, is
that in which the rule of the church doth principally consist. And,
considering the weakness, the passions, the temptations of men, the

CHUKCH POLITY OK RULE, WITH THE DUTY OF ELDERS, 139

mutual provocations and exasperations that are apt to fall out even
among the best, the influence that earthly occasions are apt to have
upon their minds, the frowardness sometimes of men's natural tem-
pers, the attendance unto this one duty or part of rule requires the
utmost diligence of them that are called unto it; and it is merely
either the want of acquaintance with the nature of that law and its
fruits which the Lord Christ requires among his disciples, or an
undervaluation of the worth and glory of it in the church, or inadver-
tency unto the causes of its decays and of breaches made in it, or
ignorance of the care and duties that are necessary unto its preser-
vation, that induces men to judge that the work of an especial office
is not required hereunto.

(3.) Their duty is to warn all the members of the church of their
especial church-duties, that they be not found negligent or wanting
in them. There are especial duties required respectively of all
church-members, according unto the distinct talents, whether in
things spiritual or temporal, which they have received. Some are
rich, and some are poor; some are old, and some are young; some are
in peace, some in trouble; some have received more spiritual gifts
than others and have more opportunities for their exercise. It be-
longs unto the rule of the church that all be admonished, instructed,
and exhorted to attend unto their respective duties, not only publicly
in the preaching of the luord, hut personally as occasion doth require,
according to the observation which those in rule do make of their
forwardness or remissness in them. In particular, and in the way of
instance, men are to be warned that they contribute unto the neces-
sities of the poor and other occasions of the church, according unto
the ability that God in his pro\ddence hath intrusted them withal,
and to admonish them that are defective herein, in order to their
recovery unto the discharge of this duty in such a measure as there
may be an equality in the church, 2 Cor. viii. 14. And all other
duties of an alike nature are they to attend unto.

(4.) They are to watch against the beginnings of any church-dis-
orders, such as those that infested the church of Corinth, or any of the
like sort, with remissness as unto [attending] the assemblies of the
church and the duties of them, which some are subject unto, as the
apostle intimates, Heb. x. 25. On the constancy and diligence of the
elders in this part of their work and duty, the very being and order of
the church do gi'eatly depend. The want hereof hath opened a door
unto all the troubles, divisions, and schisms, that in all ages have
invaded and perplexed the churches of Christ from within themselves;
and from thence also have decays in faith, love, and order insensibly
prevailed in many, to the dishonour of Christ and the danger of their
own souls. First one grows remiss in attending unto the assemblies
of the church, and then another, first to one degree, then to another,

140 TRUE NATURE OF A GOSPEL CHURCH.

until the whole lump be iufected. A diligent watch over these
things, as to the beginnings of them, in all the members of the
church, will either heal and recover them that offend, or it will warn
others, and keep the church from being either corrupted or defiled,
Heb. iii. 1 2, xii. 1 5.

(5.) It belongs unto them also to visit the sick, especially such as
whose inward or outward conditions do expose them unto more than
ordinary trials in their sickness ; that is, the poor, the afflicted, the
tempted in any kind. This in general is a moral duty, a work of
mercy; but it is moreover a peculiar church-duty by virtue of insti-
tution. And one end of the institution of churches is, that the dis-
ciples of Christ may have all that spiritual and temporal relief which
is needful for them and useful to them in their troubles and dis-
tresses. And if this duty were diligently attended unto by the officers
of the church, it would add much unto the glory and beauty of our
order, and be an abiding reserve with relief in the minds of theiii
whose outward condition exposeth them to straits and sorrows in
such a season.

I add hereunto, as a duty of the same nature, the visitation of
those ^vlio suffer under restraint and imprisonment upon the account
of their profession, adherence unto church-assemblies, or the dis-
charge of any pastoral or office duties in them. This is a case where- '
with we are not unacquainted, nor are like so to be. Some look on
this as the duty of all the members of the church who yet enjoy
their liberty; and so it is as their opportunities and abilities will
allow them, provided the discharge of it be useful unto those whom
they visit, and inoffensive unto others. But this duty diligently at-
tended unto by the elders, representing therein the care and love of
the whole church, yea, of Christ himself unto his prisoners, is a great
spring of relief and comfort unto them. And by the elders may the
church be acquainted what yet is required of them in a way of duty
•on their account. The care of the primitive churches herein was
most eminent.

(6.) It belongs unto them and their office to advise with and give
direction unto the deacons of the church as unto the making pro-
vision and distribution of the charity of the church for the relief of
the poor. The office of the deacons is principally executive, as we
shall see afterward. Inquisition into the state of the poor, with all
their circumstances, with the warning of all the members of the
church unto liberality for their supply,, belongs unto the elders.

(7.) When the state of the church is such, through suffering, per-
secution, and affliction, that the 2^oor he multiplied among them, so
as that the church itself is not able to provide for their relief in a
due manner, if any supply be sent unto them from the love and
bounty of other churches, it is to be deposited with these elders, and

CHURCH POLITY OR RULE, WITH THE DUTY OF ELDERS. 1 41

disposed according to their advice, with that of the teachers of the
church, Acts xi. 80.

(8.) It is also their duty, according to the advantage which they
have, by their pecuhar inspection of all the members of the church,
their ways and their walking, to acquaint the pastors, or teaching-
elders of the church, with the state of the flock ; which may be of sin-
gular use unto them for their direction in the present work of the
ministry. He Avho makes it not his business to know the state of
the church which he ministers unto in the word and doctrine, as to
their knowledge, their judgment and understanding, their tempta-
tions and occasions, and applies not himself in his ministry to search
out what is necessary and useful unto their edification, he fights un-
certainly in his Avhole work, as a man beating the air. But whereas
their obligation to attend unto the word and prayer confines them
much unto a retirement for the greatest part of their time, they can-
not by themselves obtain that acquaintance with the whole flock
but that others may greatly assist therein from their daily inspection,
converse, and observation.

(9.) And it is their duty to meet and consult ivith the teaching-
elders about such things of importance as are to be proposed in and
unto the church, for its consent and compliance. Hence nothing
crude or indigested, nothing unsuited to the sense and duty of the
church, will at any time be proposed therein, so as to give occasion
unto contests or janglings, disputes contrary unto order or decency,
but all things may be preserved in a due regard unto the gravity and
authority of the rulers.

(10.) To take care of the due liberties of the church, that they be
not imposed on by any Diotrephes, in office or without it.

(11.) It is incumbent on them, in times of difficulties and perse-
cution, to consult together with the other elders concerning all those
things which concern the present duty of the church from time to
time, and their preservation from violence, according unto the will
of Christ.

(12.) Whereas there may be, and ofttimes is, but one teaching-
elder, pastor, or teacher in a church, vipon his death or removal it is
the work and duty of these elders to preserve the church in peace and
tinity, to take care of the continuation of its assemblies, to prevent
irregularities in any persons or parties among them, and to go before,
to direct and guide the church in the call and choice of some other
meet person or persons in the room of the deceased or removed.

These few instances have I given of the work and duty of ruling-
elders. They are all of them such as deserve a greater enlargement
in their declaration and confirmation than I can here afford unto
them, and simdry things of the like nature, especially with respect
unto communion with other churches and synods; but Avhat hath

142 TRUE NATURE OF A GOSPEL CHURCH.

been spoken is sufficient unto my present purpose. And to manifest
that it is so, I shall add the ensuing observations: —

1. All the things insisted on do undoubtedly and unquestionably
belong unto the rule and order appointed by Christ in his church.
There is no one of them that is liable unto any just exception from
them by whom all church-order is despised. Wherefore, where there
is a defect in them, or any of them, the church itself is defective as
unto its own edification ; and where this defect is great in many of
them, there can be no beauty, no glory, no order in any church, but
only an outward show and appearance of them. And that all these
things do belong unto the duty of these elders, there needs no other
proof or confirmation but that they all undoubtedly and unquestion-
ably belong unto that rule and order which the Lord Christ hath
appointed in his church, and which the Scripture testifieth unto both
in general and particular ; for all the things which belong unto the rule
of the church are committed to the care of the rulers of the church.

2. It is a vain apprehension, to suppose that one or two teaching
officers in a church, who are obliged to "give themselves unto the word
and prayer," to "labour" with all their might "in the word and doc-
trine," to "preach in season and out of season," — that is, at all times,
on all opportunities, as they are able, — to convince gainsayers, by
word and writing pleading for the truth, to assist and guide the con-
sciences of all under their temptations and desertions, with sundry
other duties, in part spoken to before, should be able to take care of,
and attend with diligence unto, those things that do evidently belong
unto the rule of the church. And hence it is that churches at this day
do live on the preaching of the word, the proper work of their pas-
tors, which they greatly value, and are very little sensible of the wis-
dom, goodness, love, and care of Christ, in the institution of this
rule in the church, nor are partakers of the benefits of it unto their
edification. And the supply which many have had hitherto herein,
by persons either unacquainted with their duty, or insensible of their
own authority, or cold, if not negligent, in their work, doth not an-
swer the end of their institution. And hence it is that the authority
of government and the benefit of it are ready to be lost in most
churches. And it is both vainly and presumptuously pleaded, to
give countenance unto a neglect of their order, that some churches
do walk in love and peace, and are edified without it, supplying
some defects by the prudent aid of some members of them ; for it
is nothing but a preference of our own wisdom unto the wisdom and
authority of Christ, or at best an unwillingness to make a venture
on the warranty of his rule, for fear of some disadvantages that may
ensue thereon.

3. Whereas sundry of the duties before mentioned are, as unto the
substance of them, required of the members of the church in their

OF DEACONS. 143

several stations, without any especial obligation to attend unto them
with diligence, to look after them, or power to exercise any authority
in the discharge of them, to leave them from under the office-care
of the elders is to let confusion and disorder into the church, and
gradually to remove the whole advantage of the discipline of Christ;
as it is come to pass in many churches already.

It is therefore evident, that neither the purity, nor the order, nor
the beauty or glory of the churches of Christ, nor the representation
of his own majesty and authority in the government of them, can be
long preserved without a multiplication of elders in them, according
to the proportion of their respective members, for their rule and
guidance. And for want hereof have churches, of old and of late,
either degenerated into anarchy and confusion, their self-rule being
managed with vain disputes and janglings, unto their division and
ruin, or else given up themselves unto the domination of some pre-
latical teachers, to rule them at their pleasure, which proved the bane
and poison of all the primitive churches ; and they will and must do
so in the neglect of this order for the future.

CHAPTER IX.

Of deacons.

The original institution, nature, and use, of the office of deacons
in the church, are so well known as that we need not much insist
upon them; nor shall I treat of the name, which is common unto
any kind of ministry, civil or sacred, but speak of it as it is appro-
priated unto that especial work for which this office was ordained.

The remote foundation of it lieth in that of our Saviour, " The
poor always ye have with you," John xii. 8. He doth not only
foretell that such there should be in the church, but recommends the
care of them who should be so unto the church : for he maketh use
of the words of the law, Deut. xv. 11, "The poor shall never cease
out of the land; therefore I command thee, saying, Thou shalt open
thine hand wide unto thy brother, to thy poor, and to thy needy."
This legal institution, founded in the law of nature, doth the Lord
Christ by his authority transfer and translate unto the use of gospel
churches among his disciples.

And it may be observed, that at the same instant hypocrisy and
avarice began to attempt their advantage on the consideration of this
provision for the poor, which they afterward effected unto their safety ;
for, on the pretence hereof, Judas immediately condemned an emi-
nent duty towards the person of Christ, as containing a cost in it,
which might have been better laid out in provision for the poor. The
ointment poured on our Saviour he thought might have been " sold

14'4 TRUE NATURE OF A GOSPEL CHURCH.

for three hundred peuce" (it may be about forty or fifty pounds^), "and
given to the poor." But "this he said, not that he cared for the poor,
but because he was a thief, and had the bag," out of which he could
have made a good prey unto himself, John xii. 6. And it may be
observed, that although Judas maliciously began this murmuring, yet
at last some of the other disciples were too credulous of his insinua-
tion, seeing the other evangelists ascribe it to them also. But the
same pretence, on the same grounds, in following ages, was turned
unto the greatest advantage of hypocrisy and covetousness that ever
was in the world : for under this pretence of providing for the poor,
the thieves who had got the bag, — that is, the ruling part of the clergy,
with the joriests, friars, and monks, who served them, — allowed men
in the neglect of the greatest and most important duties of religion
towards Christ himself, so as that they would give all that they had
to the poor; not that they cared for the poor, but because they were
thieves, and had the bag ; by which means they possessed themselves
of the greatest part of the wealth of the nations professing Christian
religion. This was their compliance with the command of Christ,
which they equally made use of in other thiugs.

This foundation of their office was further raised by the preaching
of the gospel among the poor. Many of them who first received it
were of that state and condition, as the Scripture everywhere testi-
fieth : " The poor are evangelized," Matt. xi. 5 ; " God hath chosen
the poor," James ii. 5. And so it was in the first ages of the church,
when the provision for them was one of the most eminent graces
and duties of the church in those days. And this way became
the original propagation of the gospel; for it was made manifest
thereby that the doctrine and profession of it were not a matter of
worldly design or advantage. God also declared therein of how little
esteem with him the riches of this world are. And also provision was
made for the exercise of the grace of the rich in their supply ; the
only way whereby they may glorify God with their substance. And
it were well if all churches, and all the members of them, would
wisely consider how eminent is this grace, how excellent is this duty,
of making provision for the poor, — how much the glory of Christ and
honour of the gospel are concerned herein ; for whereas, for the most
part, it is looked on as an ordinary work, to be performed transiently
and cursorily, scarce deserving any of the time which is allotted unto
the church's public service and duties, it is indeed one of the most
eminent duties of Christian societies, wherein the principal exercise
of the second evangelical grace, namely, love, doth consist.

The care of making provision for the poor being made in the

' It is difficult to explain this estimate by our author of the value of three hundred
denarii. Accoi'ding to the received valuation of Roman money, the sum could not have
exceeded £9, 7s. Cd, of our money. — Ed,

OF DEACONS. 145

church an iustitution of Christ, was naturally incumbent on them
who were the first, only officers of the church; that is, the apostles.
This is plain from the occasion of the institution of the office of the
deacons, Acts vi. 1-6. The whole work and care of the church being in
their hands, it was impossible that they should attend unto the whole,
and all the parts of it in any manner. Whereas, therefore, they gave
themselves, according to their duty, mostly unto those parts of their
work which were incomparably more excellent and necessary than
the other, — namely, preaching of the word and prayer, — 'there was
such a defect in this other part, of ministration unto the poor, as must
unavoida]>ly accompany the actings of human nature, not able to
apply itself constantly unto things of diverse natures at the same
time. And hereon those who were concerned quickly, as the man-
ner of all is, expressed their resentment of a neglect in somewhat an
undue order ; there was " a murmuring" about it, vei'se 1. The
apostles hereon declared that the princii^al part of the work of the
ministry in the church, namely, the word and prayer, was sufficient
for them constantly to attend unto. Afterward, indeed, men began
to think that they could do all in the church themselves; but it was
when they began to do nothing in a due manner. And whereas the
apostles chose as their duty the work of prayer aud-^ preaching, as
that which they would and ought entirely to give up themselves unto,
and for the sake of that work would deposit the care of other things
in other hands, the}^ are a strange kiud of successors unto them who
lay aside that work, which they determined to belong unto them
principally and in the first place, to apply themselves unto any thing-
else whatever.

Yet did not the apostles hereon utterly forego the care of pro-
viding for the poor, which being originally committed unto them by
Jesus Christ, they would not divest themselves wholly of it; but, by
the direction of the Holy Ghost, they provided such assistance in the
work as that for the future it might require no more of their time or
pains but what they should spare from their principal employment.
And the same care is still incumbent on the ordinary pastors and
elders of the churches, so far as the execution of it doth not inter-
fere with their principal work and duty ; from which those who un-
derstand it aright can spare but little of their time and strength.

Hereon the apostles, by the authority of Christ and direction of
tlie Holy Spirit, under whose infallible guidance they were in all the
general concernments of the church, instituted the office of deacons,
for the discharge of this necessary and important duty in the church,
which they could not attend unto themselves. And whereas the Lord
Christ had in an especial manner committed the care of the poor
unto the disciples, there was now a declaration of his mind and will
in what way and by what means he would have them provided for.

VOL. XVI. 10

1 4C TRUE NATURE OF A GOSPEL CHURCH.

And it was the institution of a new office, and not a present sup-
ply in a work of business, which they designed ; for the hmitation of
an especial ecclesiastical work, with the designation of persons unto
that work, with authority for the discharge of it, set over this busi-
ness, with a separation unto it, do completely constitute an ofl&ce,
nor is there any thing more required thereunto.

But whereas there are three things that concur and are required
unto the ministration unto the poor of the church, — 1. The love,
charity, bounty, and benevolence of the members of the church, in
contribution unto that ministration ; 2. The care and oversight of
the discharge of it; and, 3. The actual exercise and application of
it, — the last only belongs unto the office of the deacons, and neither
of the first is discharged by the institution of it: for the first is
both a duty of the light and law of nature, and in its moral part
enforced by many especial commands of Christ, so as that nothing
can absolve men from their obligation thereunto. The office and
work of the deacons is to excite, direct, and help them, in the exercise
of that grace and discharge of the duty therein incumbent on them.
Nor is any man, by the intrusting a due proportion of his good things
in the hands of the deacons for its distribution, absolved thereby
from his own personal discharge of it also ; for it being a moral duty,
required in the law of nature, it receiveth peculiar obligations unto
a present exercise by such circumstances as nature and providence
do suggest. The care also of the whole work is, as was said, still
incumbent on the pastors and elders of the church; only the ordinary
execution is committed unto the deacons.

Nor was this a temporary institution, for that season, and so the
officers appointed extraordinary, but it was to abide in the church
throughout all generations; for, — 1. The work itself, as a distinct
work of ministry in the church, was never to cease; it was to abide
for ever : " The poor ye shall have always with you," 2. The
reason of its institution is perpetual, namely, that the pastors of
the churches are not sufficient in themselves to attend unto the
whole work of praying, preaching, and this ministration. 3. They
are afterward, not only in this church at Jerusalem, but in all the
churches of the Gentiles, reckoned among the fixed officers of the
church, Phil. i. 1. And, 4. Direction is given for their continuation
in all churches, with a prescription of the qualifications of the per-
sons to be chosen and called unto this office, 1 Tim. iii. 8-10, 12, 13.
5. The way of their call is directed, and an office committed unto
them : " Let them be first proved, then let them use the office of a
deacon."" 6. A promise of acceptance is annexed unto the diligent
discharge of this office, verse 13.

Hence those who afterward utterly perverted all church-order,
takino- out of the hands and care of the deacons that work which

OF DEACONS. 1 47

was committed to them by the Holy Ghost in the apostles, and for
which end alone their office was instituted in the church, assignino-
other work unto them, whereunto they are not called nor appointed
yet thought meet to continue the name and the pretence of such an
office, because of the evident institution of it unto a continuation.
And whereas, when all things were swelling with pride and ambi-
tion in the church, no sort of its officers contenting themselves with
their primitive institution, but striving by various degrees to some-
what in name and thing that was high and aloft, there arose from
the name of this office the meteor of an archdeacon, with stransfe
power and authority, never heard of in the church for many ages,
this belongs unto the mystery of iniquity, whereunto neither the
Scripture nor the practice of the primitive churches doth give the
least countenance. But some think it not inconvenient even to
sport themselves in matters of church order and constitution.
. This office of deacons is an office of service, which gives not any
authority or power in the rule of the church; but being an office, it
gives authority with respect unto the special work of it, under a
general notion of authority; that is, a right to attend unto it in a
peculiar manner, and to perform the things that belong thereunto.
But this right is confined unto the particular church whereunto they
do belong. Of the members of that church are they to make their
collections, and imto the members of that church are they to ad-
minister. Extraordinary collections from or for other churches are
to be made and disposed by the elders, Acts xi. 30.

Whereas the reason of the institution of this office was, in general,
to free the pastors of the churches who labour in the word and doc-
trine from avocations by outward things, such as wherein the church
is concerned, it belongs unto the deacons not only to take care of
and provide for the poor, but to manage all other affairs of the
church of the same kind; such as are providing for the place of the
church-assemblies, of the elements for the sacraments, of collecting,
keeping, and disposing of the stock of the church for the mainte-
nance of its officers and incidences, especially in the time of trouble
or persecution. Hereon are they obliged to attend the elders on all
occasions, to perform the duty of the church towards them, and re-
ceive directions from them. This was the constant practice of the
church in the primitive times, until the avarice and ambition of the
superior clergy enclosed all alms and donations unto themselves; the
beginning and progress whereof is excellently described and traced
by Paulus Sarpius in his treatise of matters beneficiary.

That maintenance of the poor which they are to distribute is to
be collected by the voluntary contributions of the church, to be made
ordinarily every first day of the week, and as occasion shall require
in an extraordinary manner, 1 Cor. xvi. 1, 2. And this contribu-

148 TRUE NATURE OF A GOSPEL CHURCH.

tion of the church ought to be, — 1. In a way of bounty, not spar-
ingly, 2 Cor. ix. 5-7; 2. In a way of equality, as unto men's abi-
Hties, chap. viii. 13, 14; 3. With respect unto present successes
and thriving in affairs, whereof a portion is due to God, " As God
hath prospered hiin," 1 Cor, xvi. 2; 4. With willingness and free-
dom, 2 Cor. viii, 12. Wherefore it belongs unto the deacons, in
the discharge of their office, — 1. To acquaint the church with the
present necessity of the poor; 2. To stir up the particular members
of it unto a free contribution, according unto their ability ; 3. To
admonish those that are negligent herein, who give not according to
their proportion, and to acquaint the elders of the church with those
who persist in a neglect of their duty.

The consideration of the state of the poor, unto whom the contri-
butions of the church are to be administered, belongs unto the dis-
charge of this office; as, — 1. That they are poor indeed, and do
not pretend themselves so to be for advantage; 2. What are the
degrees of their poverty, with respect unto their relations and cir-
cumstances, that they may have suitable supplies; 3. That in other
things they walk according unto rule; 4. In particular, that they
■woi'k and labour according to their ability, for he that will not
labour must not eat at the public charge; 5. To comfort, counsel,
and exhort them unto jMtience, submission, contentment with their
condition, and thankfulness : all which might be enlarged and con-
firmed, but that they are obvious.

The qualifications of persons to be called unto this office are dis-
tinctly laid down by the apostle, 1 Tim. iii. 8-13. Upon the trial,
knowledge, and approbation of tliem, with respect unto these quali-
fications, their call to this office consists, — 1. In the choice of the
church; 2. In a separation unto it by prayer and imposition of
hands, Acts vi. 3, 5, 6. And the adjuncts of their ministration are,
— 1, Mercy, to represent the tenderness of Clirist towards the poor
of the flock, Rom. xii. 8. 2. G/ieerfidness, to relieve the spirits of
them that receive against thoughts of being troublesome and burden-
some to others. 3. Diligence and faithfulness, by which they " pur-
chase to themselves a good degree, and great boldness in the faith
which is in Christ Jesus."

It remains only that we inquire into some few things relating unto
this office and those that are called vmto it; as, —

1. What is the meaning of the apostle where he affirms that the
deacons, in the discharge of their office, ^aO/j^hv suuroTg xaXhv rrspi-
rroioZvTai, 1 Tim. iii. 13, " purchase (or procure) to themselves a good
degree." Ba0/ju6g is "a step, a degree, a seat a little exalted;" and
metaphorically it is applied to denote dignity and authority. This
good degree, which deacons may obtain, is, in the judgment of most,
the office of presbytery. This they shall be promoted unto in the

OF DEACONS. 149

church; from deacons they shall be made presbyters. I cannot
comply with this interpretation of the words: for, — (1.) The office
of presbytery is called xaXov spyov, " a good work," nowhere xaXhg
^(/Jiioi, " a good degree." (2.) The difference between a deacon and
a presbyter is not in degree but in order. A deacon made a pres-
byter is not advanced unto a farther degree in his own order, but
leaves it for another. (3.) The diligent discharge of the work of a
deacon is not a due preparation for the office of the presbytery, but
a hinderance of it : for it lies wholly in the providing and disposal
of earthly things, in a serving of the tables of the church, and those
private, of the poor; but preparation for the ministry consists in a
man's giving himself unto study, prayer, and meditation.

I shall only give my conjecture on the words. The apostle seems
to me to have respect unto church-order, with decency therein, in
both these expressions, " Purchase to themselves a good degree,"
and, " Great confidence in the faith." Bad/j,6g is of the same signi-
fication with I3ad/ji,ig, which is a seat raised in an assembly, to hear
or speak. So saith the schol. on Soph. OEd. Tyr. 142: 'O toVo; hda ij
exxXrioia sylvsTO, ^aS^isiv tjv -/.v/iXui hisi\rtfi[j,?vog^ aWaig hir aXkaig' tvSa
c't ffvMsXdovTig 'iravrsg KaSriju^ivoi avs/m^'Trodidrug rixpooivro rou tsra/jbivo-j ^v /ju'sgu)'
— " The place where the assembly (or church) met was divided round
about with seats in degrees, some above others, where all that met
might without trouble hear him that stood in the midst as they sat."
And countenance is given hereunto by what is observed concerning
the custom of sitting in the Jewish synagogues. So Ambrose: "Tra-
ditio est synagogas, ut sedentes disputarent, seniores dignitate in
cathedris, subsequentes in subselliis, novissimi in pavimento ;" — " It
is the tradition (or order) of the synagogue, that the elders in dignity
(or office) should discourse sitting in chairs, the next order on forms
(or benches), and the last on the floor." So speaks Philo before him :
E/'s hpoug d^ixvoufjbivoi totov: '/.aff rtXirJag sv ru^sffn V'?rh 'TrpsffQvrspoig via
%a&ito\iTar — " When we meet in sacred places," places of divine wor-
ship, " the younger sort, according to their quality, sit in orders under
the elders." And this James the apostle hath respect unto, in the
primitive assemblies of the Christian Jews ; for, reproving their par-
tiality in accepting of men's persons, preferring the rich immode-
rately before the poor, he instanceth in their disposing of them imto
seats in their assemblies. They said unto the rich man, " 2i; xa()&u
Sjh% xaX&7s," " Sit thou here in a good place," — that is, in jSad/xM xaXw,
" in the best degree," — and to the pooi', " Stand thou there," on the
floor, or " Sit at my footstool," wdthout respect unto those other qua-
lifications whereby they were to be distinguished. Wherefore, the
apostle having respect unto church-assemblies, and the order to be
observed in them, the xaXhg iSc/J/z-cig here intended may signify no more
but a place of some eminency in the church-assemblies, which is due

150 TRUE NATURE OF A GOSPEL CHURCH.

unto such deacons, where with boldness and confidence they may as-
sist in the management of the affairs of the church, which belongs
unto the profession of the faith which is in Christ Jesus.

If any shall rather think that both of the expressions do signify an
increase in gifts and grace, which is a certain consequence of men's
faithful discharge of their office in the church, wherein many deacons
of old were eminent unto martyrdom, I shall not contend against it.

2. Whereas there are qualifications expressly required in the wives
of deacons, as that they should be " grave, not slanderers, sober,
faithful in all things,'" 1 Tim. iii. 11, which are to be considered before
their call to office, supposing that any of them do fall from the faith,
as becoming Papists, Socinians, or Quakers, [it is asked] whether
their husbands may be continued in their office?

Ans. 1. He who in his own person faithfully dischargeth his office
may be continued therein, yea, though his wife should be actually
excommunicated out of the church. Every one of us must give an
account of himself unto the Lord. He rejects us not for what we
cannot remedy. The sinning person shall bear his own judgment.
2. Such an one ought to take care, by virtue of his authority as a
husband, that as little offence as possible may be given to the church
by his wife, when she loseth the qualification of not being a slan-
derer, which is inseparable from such apostates.

3. May a deacon be dismissed from his office wholly, after he hath
been solemnly set apart unto it by prayer?

Ans. 1. The very end of the office being only the convenience of
the church and its accommodation, the continuation of men in this
office is to be regulated by them; and if the church at any time
stand not in need of the ministry of this or that person, they may,
upon his desire, discharge him of his office. 2. Things may so fall
out Avith men as unto their outward circumstances, with respect unto
either their persons in bodily distempers and infirmities, or their
condition in the world, as that they are not able any longer to
attend unto the due discharge of this office ; in which case they ought
to be released. 8. A man may be solemnly set apart unto a Avork
and duty by prayer for a limited season, suppose for a year only;
wherefore this doth not hinder but that a man may, on just reasons,
be dismissed at any time from his office, though he be so set apart
unto it. 4. A deacon, by unfaithfulness and other offences, may
forfeit his office and be justly excluded from it, losing all his right
unto it and interest in it; and therefore, on just reasons, may be
dismissed wholly from it. 5. For any one to desert his office, through
frowardness, covetousness, sloth, or negligence, is an offence and
scandal which the church ought to take notice of. 6. He who de-
sires a dismission from his office ouq-ht to crive an account of his
desires and the reasons of them unto the church, tliat the ministry

OF EXCOMMUNICATION. 151

wliicli he held may be duly supplied, and love continued between
him and the church.

4. How many deacons may there be in one congregation?

Ans. As many as they stand in need of for the ends of that
ministry, and they may be at all times increased as the state of the
church doth require; and it is meet that there should always be so
many as that none of the poor be neglected in the daily ministration,
nor the work be made burdensome unto themselves.

5. What is the duty of the deacons towards the elders of the
church ?

Ans. Whereas the care of the whole church, in all its concernments,
is principally committed unto the pastors, teachers, and ruling elders,
it is the duty of the deacons, in the discharge of their ofSce, — 1. To
acquaint them from time to time with the state of the church, and
especially of the poor, so far as it falls imder their inspection ; 2. To
seek and take their advice in matters of greater importance relating
unto their office ; 3. To be assisting unto them in all the outward
concerns of the church.

6. May deacons preach the word and baptize authoritatively by
virtue of their office?

Ans. 1. The deacons, whose office is instituted. Acts vi., and whose
qualifications are fixed, 1 Tim. iii., have no call unto or ministerial
power in these things. The limitation of their office, work, and
power is so express as will not admit of any debate. 2. Persons
once called unto this office might of old in an extraordinary manner,
may at present in an ordinary way, be called unto the preacliing of
the word ; but they were not then, they cannot be now, authorized
thereunto by virtue of this office. 3. If a neiv office be erected under
the name of deacons, it is in the will of them by whom it is erected
to assign what power unto it they please.

CHAPTER X.

Of excommunication.

The power of the church towards its members (for it hath nothing
to do with them that are without) may be referred unto three heads:
— 1. The admission of members into its society; 2. The rule and
edification of them that belong unto it ; 3. The exclusion out of its
society of such as obstinately refuse to live and walk according unto
the laws and rules of it. And these things belong essentially and
inseparably unto every free society, and are comprehensive of all
church-power whatever.

The second of these hath been treated of in the discourse concern-

152 TKUE NATURE OF A GOSPEL CHURCH.

ing church offices and rule ; and all that belongs nnto the first of
them is fully declared in the chapters of the essential constituent
parts of gospel churches, namely, their matter and form. The third
must be now spoken unto, which is the power of excommunication.

There is nothing in Christian religion about which the contest of
opinions hath been more fierce than this of excommunication, most
of them proceeding evidently from false assumptions and secular
interests; and no greater instance can be given of what the serpen-
tine wits of men, engaged by the desire of domination and wealth,
and assisted by opportunities, may attain unto. For Avhereas, as we
shall see immediately, there is nothing more plain, simple, and more
exposed unto the common understanding of all Christians, yea of all
mankind, than is this institution of Christ, both as unto its nature,
form, and manner of administration; nothing more wholesome nor
useful unto the souls of men; nothinsf more remote from srivino" the
least disturbance or prejudice to civil society, to magistrates or rulers,
unto the personal or political rights or concernments of any one in-
dividual in the world; — it hath been metamorphosed into a hideous
monster, an engine of priestly domination and tyranny, for the depo-
sition or assassination of kings and princes, the wasting of nations
with bloody wars, the terror of the souls of men, and the destruction
of their lives, with all their earthly concerns, unto the erection of a
tyrannical empire, no less pernicious unto the Christian world than
those of the Saracens or the Turks. He is a stranger unto all that
hath passed in the world for nearly a thousand years who knows not
the truth of these things. And to this very day, the greatest part
of them that are called Christians are so supinely ignorant and
doting, or so infatuated and blinded by their prejudices and corrupt
interests, as to suppose or to say that if the pope of Rome do ex-
communicate kings or princes, they may be lawfully deposed from
their rule, and in some cases killed ; and that other persons, being
rightly excommunicated, according unto certain laws, rules, and
processes, that some have framed, ought to be fined, punished, im-
prisoned, and so destroyed ! And about these things there are many
disputes and contests, when, if men were awakened out of their
lethargy, they would be laughed at as the most ridiculous and con-
temptible mormos that ever appeared in the world ; though they are
no laughing matter at present unto them that are concerned in them.

Supposing, then, ecclesiastical excommunicp^tion (as I at present
suppose, and shall immediately prove it) to be an appointment of
our Lord Jesus Christ, these things are plain and evident concerning
it, not capable of any modest contradiction : — 1. That there is no
divine evangelical institution that is more suited unto the light of
nature, the rules of common equity, and principles o^ unseared con-
sciences, as unto the nature, efficacy, and rule of it, than this is.

OF EXCOMMUNICATION. 153

2. That the way of the administration and exercise of the power
and acts of it is so determined, described, and limited in the Scrip-
ture and the light of nature, as that there can be no gross error or
mistake about it but what proceeds from secular interests, pride,
ambition, covetousness, or other vicious habits and inclinations of the
minds of men. 3. That the whole authority of it, its sentence,
jDower, and efficacy, are merely spiritual, with respect unto the souls
and consciences of men only; and that to extend it, directly or indi-
rectly, immediately or by consequences, unto the temporal hurt, evil,
or damage of any, in their lives, liberties, estates, natural or legal
privileges, is opposite unto and destructive of the whole government
of Christ in and over his church. All these things will fully appear
in the account which we shall give of it.

It is therefore evident, as was intimated, that nothing in Christian
practice hath been or is more abused, corrupted, or perverted, than
this of excommunication hath been and is. The residence of the
supreme power of it, to be exercised towards and over all Christians,
rulers and subjects, in the poi^e of Rome, or in other single persons
absolutely, over less or greater distributions of them; the adminis-
tration of it by citations, processes, pleadings, and contentions, in
wrangling law-courts, according unto arbitrary canons and constitu-
tions, Avhose original is either known or unknown; the application of
it unto the hurt, damage, evil, or loss of men, in their temporal con-
cerns,— are utterly and openly foreign unto the gospel, and expressly
contrary nnto what the Lord Christ hath appointed therein. It
would require a whole volume to declare the horrible abuses both
in point of right and in matter of fact, with the pernicious con-
sequences that have issued thereon, which the corruption of this
divine institution hath produced : but to make a declaration hereof
doth not belong to my present design ; besides, it hath in some
good measure been done by others. In brief, it is so come to pass
that it is made a mere political engine of an external, forcible govern-
ment of the persons of men, unto the ends of the interests of some
who have got a pretence of its power; administered by such ways and
means as wherein the consciences of men, neither of those by whom
it is administered nor of those unto whom it is applied, are any way
concerned, with respect unto the authority of any institution of Jesus
Christ.

From an observation hereof, and a desire to vindicate as well
Christian religion from such a scandalous abuse as mankind from
bondage to such a monstrous fiction as is the present power and ex-
ercise of it, some have fallen into another extreme, denying that
there is any such thing as excommunication appointed or approved
by the gospel. But this neither is nor ever will be a way to reduce
religion, nor any thing in it, unto its primitive order and purity To

] 54< TRUE NATURE OF A GOSPEL CHURCH.

deny the being of any thing because it hath been abused, when there
could have been no abuse of it but upon a supposition of its being,
is not a rational way to reprove and convince that abuse. And
when those who have corrupted this institution find the insufficiency
of the arguments produced to prove that there never was any such
institution, it makes them secure in the practice of their own abuses
of it ; for they imagine that there is nothing incumbent on them, to
justify their present possession and exercise of the power of excom-
munication, but that excommunication itself is appointed in the
church by Christ: whereas the true consideration of this appointment
is the only means to divest them of their power and practice ; for the
most effectual course to discharge and disprove all corruptions in the
agenda or practicals of religion, as the sacraments, public worship,
rule, and the like, is to propose and declare the things themselves in
their original simplicity and purity, as appointed by Christ and re-
corded in the Scriptures. A real view of them in such a proposal
will divest the minds of men, not corrupted and hardened by preju-
dice and interest, of those erroneous conceptions of them that, from
some kind of tradition, they have been prepossessed withal; and this
I shall now attempt in this particular of excommunication.

There hath been great inquiry about the nature and exercise of
this ordinance under the old testament, with the account given of
it by the later Jews; for the right and power of it in general be-
longs unto a church as such, — every church, and not to that which is
purely evangelical only. This I shall not inquire into; it hath been
sifted to the bran already, and intermixed with many rabbinical
conjectures and mistakes. In general, there is nothing more certain
than that there was a double removal of persons by church- authority
from the communion of the whole congregation in divine worship, —
the one for a season, the other for ever; whereof I have given in-
stances elsewhere. But I intend only the consideration of what
belongs unto churches under the new testament. And to this end
we may observe, —

1. That all lawful societies, constituted such by voluntary con-
federation, according unto peculiar laws and rules of their own choice,
unto especial duties and ends, have a right and power, by the light
of nature, to receive into their society those that are willing and
meet, engaging themselves to observe the rules, laws, and ends of
the society, and to expel them out of it who wilfully deviate from
those rules. This is the life and form of every lawful society or com-
munity of men in the world, without which they can neither coalesce
nor subsist. But it is required hereunto, —

(1.) That those who so enter into such a society have right or
'power so to do. And many things are required unto this end; as, —
[].] That those who enter into such a society be " sui juris," have a

OF EXCOMMUNICATION. 155

lawful rigid to dispose of themselves as unto all the duties and ends
of such a society. Hence children, servants, subjects, have no power
in themselves to enter into such societies without the interposition
of and obligation from a power superior unto that of parents, masters,
or princes, — namely, that of God himself. [2.] That the rules, laws,
and ends of the society be lawful, good, and useful, unto themselves
and others; for there may be a confederation in and for evil, which
is a combination that gives no right nor power over one another, or
towards others that enter into it. [3.] That it contains nothing that
is 2)rejudicial unto others, in things divine or human. [4] Nor
obliges unto the omission or neglect of any duty that men, by virtue
of any relations, natural, moral, or political, do owe unto others-
[5.] Nor is hurtful unto themselves, in their lives, liberties, names,
reputation, usefulness in the world, or any thing else, unto whose
pi'eservation they are obliged by the law of nature. [6.] Nor are
nor can be such persons obliged to forsake the conduct of themselves,
in things divine and human, by the light of their own consciences,
by an engagement of blind obedience unto others; which would ren-
der every society unlawful by the law of God and light of nature.
[7.] Least of all have any persons right or power to oblige them-
selves in such societies unto things evil, sinful, superstitious, or
idolatrous.

These things are plain and evident in themselves, and every way
sufficient. to divest all the religious societies and fraternities that are
erected in the church of Rome of all that right and power which
belong unto lawful societies, constituted by voluntary confederation.
And if any thing inconsistent with these principles of natural light
be pretended in churches, it divests them of all power, as to the exer-
cise of it, by virtue of any compact or confederation whatsoever.

(2.) It is required that a society by voluntary consent vested with
the right and power mentioned do neither give nor take away any
right, privilege, or advantage, to or from any members of the society
which belongs unto them naturally or politically; but their power is
confined unto those things alone wherein men may be benefited and
advantaged by the society. And this is the foundation of all political
societies. Men for the sake and benefit of them may and ought to
forego many particular advantages, which without them they might
make unto themselves ; but they cannot forego any of those rights
which, in their several relations, are inseparably annexed unto them
by the law of nature, nor give power over themselves in such things
unto the society. So is it with churches: the power of expulsion out
of their society extends only unto the benefits and advantages which
the society, as such, doth afford and communicate. Now, these are
only things spiritual, if churches be an institution of Him whose
kingdom is not of this world. The power, then, that is in churche.s,

156 TRUE NATURE OF A GOSPEL CHURCH.

by virtue of their being what they are, extends not itself unto any
outward concernments of men, as unto their lives, liberties, natural
or political privileges, estates, or possessions; unless we shall say that
men hold and possess these things by virtue of their relation unto
the church, which is to overthrow all natural and human right in
the world. " De facto," men are now compelled, whether they will
or no, to be esteemed to be of this or that church, and to be dealt
withal accordingly ; but if they had not been divested of their na-
tural liberty, they know not how, without their own consent, and
should be taught that by entering into a church, they must come
under a new tenure of their lives, liberties, and estates, at the will
of the lords of the society, according to the customs of their courts,
there would not be so many wise men in churches as now there are
thought to be.

But this is the true state of things in the church of Rome, and
among others also. Christians are esteemed to be of them, and be-
long unto them, whether they will or no. Immediately hereon all
the rights, liberties, privileges, and possessions which they enjoy by
the law of God and nature, and by the just laws and constitutions of
men in the civil governments under which they live, come to depend
upon and be subject unto the especial laws and rules of the society
Avhich they are adjudged to belong unto; for upon • expulsion out
of that society by excommunication, according unto the laws and
rules which it hath framed unto itself, all their rights and titles, and
liberties and enjoyments, are forfeited and exposed to ruin. Some,
indeed, do earnestly and learnedly contend that the pope of Rome
hath not power to excommunicate sovereign kings and princes, and
that if he do, they make no forfeiture of life or dignity thereby; and
there are good reasons why they do so. But, in the meantime, they
deal with other poor men after the same manner; for if a poor man
be excommunicated, immediately he loseth the free tenure of his
goods, liberty, and life, by the law of the church and the land, and is
committed to the jail without bail or mainprise.^ So that, by this
artifice, all men hold their natural and civil rights by the rules of the
church-society whereto they are supposed to belong. And as this utterly
overthrows the foundation of all that [right of] property according to
the laws of the land, which is so much talked of and valued, so indeed
it would be destructive of all order and liberty, but that the church
is wise enough not to employ this engine unto great men and men
in power, who may yet deserve excommunication as well as some of
their poor neighbours, if the gospel be thought to give the rule of it;
but those that are poor, helpless, and friendless, shall, in the pursuit
of this excommunication, be driven from their houses, cast into pri-

' A term of Euglish Jaw, signifying the deliverance of a prisoner on security for his
a]'l^carancc on a future day. — Ed.

OF EXCOMMUNICATION. 157

sons, and kept there until they and their families starve and perish.
And it is apparent that we are beholden unto the greatness, authority,
and wealth of many, whom the ecclesiastical courts care not to con-
flict withal, that the whole nation is not actually brought under this
new tenure of their lives, liberties, and estates, which, on this pre-
sumption, they are obnoxious unto.

And all this evil ariseth from the neglect and contempt of this
fundamental rule of all societies, apparent unto all in the light of na-
ture itself, — 'namely, That they have no power in or over any thing,
right, privilege, or advantage, hut what men are made partakers
of by virtue of such societies, their rides and laius, whereimto they
are obliged. But of this sort are not the lives, the liberties, the
houses and possessions of men, with respect unto the church. They
receive them not from the church, and a man would certainly think
that the church could not take them away.

Yea, we live and subsist in order upon the good nature and wis-
dom of men who judge it best neither to exert their power nor act
their principles in this matter: for whereas they esteem all the in-
habitants of the land to belong unto their church, if they should in
the first place excommunicate all that ought to be excommunicated
by the rule and law of the gospel, and then all that ought to be so
according to their own laws and canons, — both which a man would
think they were obliged in point of conscience unto, — and in pursuit
of their sentence send out the " capias" for them all, I very much
question whether any of them would go to prison or no, and' then
in what a fine case would this government be! and if they should all
go to jail, I am persuaded the king would be in an ill state to defend
his realms against his enemies.

(3.) Every society hath this power towards those who are incor-
porated in it by their oiun consent, and not towards others; for
whence should they have such a powei', or who should commit it
unto them? Nor can any be cast out from those privileges which
they never had an interest in nor a right unto. The apostle's rule
holds in this case, especially with respect unto churches, " What
have we to do to judge them that are without?" And as unto the
exercise of this power, they are all to be esteemed to be witliout
who are not rightly incorporated into that particular church by
which they may be ejected out of it. A power of excommunication
at random, towards all that those who exercise it can extend force
unto, hath no foundation either in the light of nature or authority
of the Scripture; and it would be ridiculous in any corporation to
disfranchise such as never belonged unto it, who were never members
of it.

(4'.) The only reason or cause for the expulsion of any person out
of such a society is a wilfxd deviation from the rules and laws of

] 58 TKUE NATUKE OF A GOSPEL CHUilCH.

the society, whose observance he had engaged unto upon his entrance
into it. Nothing else can be required, unto the preservation of a
man's interest in any right or privilege, but what he took upon him-
self to perform in his admittance into it. And if the great rule of
every church-society be, " That men observe and do whatsoever the
Lord Christ hath commanded," none can be justly ejected out of
that society but upon a wilful disobedience imto his commands.
And therefore the casting of men out of church-communion on light
and trivial occasions, or for any reasons or causes whatever but such
as essentially belong unto the rules and laws whereon the church
doth originally coalesce into a society, is contrary unto natural light
and the reason of the things themselves.

Thus far, I say, is every lawful confederate society enabled and
warranted, by the light of nature, to remove from its communion,
and from a participation in its rights and privileges, any of its num-
ber who will not walk according to the rules and principles of its
coalescency and constitution. Whereas, therefore, the rule of the con-
stitution of the church is, " That men walk together in holy obedience
unto the commands of Christ, and in the observance of all his institu-
tions, without giving offence unto one another or those that are
without by any sinful miscarriage, and do abide in the profession of
the truth," if any one shall wilfully and obstinately transgress in any
of these things, it is the right and duty, and in the power, of the
church to remove him from its society.

2. But this is not the entire nor the next immediate ground,
reason, or warranty, of ecclesiastical excommunication ; for this natu-
ral equity will not extend itself unto cases that are in things spiritual
and supernatural, nor will the actings of the church thereon reach
unto the consciences of men for the proper ends of excommunication.
Wherefore it was necessary that it should have a peculiar institution
in the church by the authority of Jesus Christ; for, —

(1.) The church is such a society as no men have right or power
either to enter into themselves or to exclude others from but hy vir-
tue of the authority of Christ. No warranty from the light of nature,
nor from the laws of men, nor their own voluntary confederation, can
enable any to constitute a church-society, unless they do all things
expressly in obedience unto the authority of Christ; for his church
is his kinsfdom, his house, which none can constitute or build but
himself. Wherefore it is necessary that the power of admission mto
and exclusion from the church do arise from his grant and institu-
tion ; nor is it in the power of any men in the world to admit into
or exclude from this society but by virtue thereof.

(2.) Excommunication is an act of authorit}^, as we shall see after-
ward. But no authority can be exercised in the church towards any
person whatever but by virtue of the institution of Christ; for the

OF EXCOMMUNICATIOJf. 159

authority itself, however ministerially exercised by others, is his
alone, and he exerts it not but in the ways of his own appointment.
So, in particular, the apostle directs that excommunication be exerted
" in the name of our Lord Jesus Christ;" that is, in and by his autho-
rity, 1 Cor. V, 4.

(3.) The privileges from which men are excluded by excommuni-
cation are not such as they have any natural or civil right unto (as
hath been proved), but merely such as are granted unto the church
by Jesus Christ ; and men cannot, by virtue of any agreement among
themselves, without a warranty from him by his institution, expel
others from the privileges which are merely of his grant and dona-
tion. He alone, therefore, hath given and granted this power unto
the church, namely, of excluding any, by the rules and ways of his
appointment, from the privileges of his grant; which is the peculiar
power of excommunication inquired after.

(4.) There is such an efficacy assigned unto excommunication, in
binding the consciences of men, in retaining their sins, in the de-
struction or mortification of the flesh, in the healing and recovery
of sinners, as nothing but the authority of a divine institution can
give unto it. By virtue of natural light and mutual consent, men
may free themselves from the company and society of those who will
not walk with them according to rules of communion agreed upon
among them, but they cannot reach the minds and consciences of
others with any of these effects.

(5.) That excommunication is an express ordinance of our Lord
Jesus Christ in his churches is fully declared in the Scripture; for, —

[1.] The power of it is contained in the authority given by Christ
unto the church, under the name of " The keys of the kingdom of
heaven;" for the power expressed therein is not merely doctrinal
and declarative, as is the preaching of the gospel, — the consequent
whereof, upon the faith or unbelief of them that hear it, is the remit-
ting or retaining of their sins in heaven and earth, — but it is disci-
plinary also, as it is appropriated unto the house, whose keys are
committed unto the stewards of it. And seeing the design of Christ
Avas, to have his church holy, unblamable, and without offence in
the world, that therein he might make a representation of his own
holiness and the holiness of his rule; and whereas those of whom it
is constituted are liable and subject unto sins scandalous and offen-
sive, reflecting dishonour on himself and the church, in being the
occasion of sinning unto others, — that design would not have been
accomplished had he not given this authority unto his church to cast
out and separate from itself all that do by their sins so give offence.
And the neglect of the exercise of this authority in a due manner
was the principal means whereby the glory, honour, and usefulness
of the churches in the world were at length utterly lost.

160 TRUE NATURE OF A GOSPEL CHURCH.

[2.] It hath a direct iustitution: Matt, xviii. 15-20, " If thy brother
shall trespass," etc., " tell it unto the church : but if he neglect to hear
the church, let him be unto thee as a heathen man and a publican.
Verily I say unto you, Whatsoever ye shall bind on earth shall be
bound in heaven: and whatsoever ye shall loose on earth shall be
loosed in heaven," etc. After all the learned and unlearned contests
that have been about this place, the sense of it is plain and obvious
unto such as whose minds are not clouded with prejudices about such
churches and such excommunications as are utterly foreign unto the
Scripture. But that by " trespasses" in this place, sins against God,
giving scandal or offence, are intended, hath been proved before; as
also, that by " church" a particular Christian congregation is intended.
This church hath the cognizance of the scandalous offences of its mem-
bers committed unto it, when brought before it in the due order de-
scribed. Hereon it makes a determination, designing in the first place
the recovery of the person offending from his sin, by his hearing of its
counsel and advice; but, in case of obstinacy, it is to remove him from
its communion, leaving him in the outward condition of a " heathen
man and a publican:" so is he to be esteemed by them that were
offended with his sin ; and that because of the authority of the church
binding him in heaven and earth unto the punishment due unto his
sin, unless he doth repent. The rejection of an offending brother out
of the society of the church, leaving him, as unto all the privileges
of the church, in tlie state of a heathen, declaring him liable unto the
displeasure of Christ and everlasting punishment, without repent-
ance, is the excommunication we plead for; and the power of it, with
its exercise, is here plainly granted by Christ and ordained in the
church.

[3.] According unto this institution was the practice of the apostles,
whereof we have several instances. I inight insist on the excom-
munication of Simon the magician, a baptized professor, by Peter,
Avho declared him to have " neither part nor lot" in the church, upon
the discovery of his wickedness. Acts viii. 13, 20-23; yet because
it was the single act of one apostle, and so may be esteemed extra-
ordinary, I shall omit it. However, that fact of the apostle is suffi-
ciently declarative of what is to be done in the church in like cases ;
and which if it be not done, it cannot be preserved in its purity, ac-
cording unto the mind of Christ. Bat that which was directed by the
apostle Paul to be done towards the incestuous person in the church of
Corinth is express, 1 Cor. v. 1-7: — ^st He declares the sin whereof
the person charged was guilty, with the ignominy and scandal of
it, verse 1. 2dly. He blames the church that they had not been
affected with the guilt and scandal of it, so as to have proceeded to
his removal or expulsion out of the church, that he might be " taken
away" or cut off from them, verse 2. odli/. He declares his own

OF EXCOMMUNICATION. 161

judgment in the case, — that he ought to be so taken away or re-
moved ; which yet was not actually effected by that judgment and
sentence of his, verse 8. Hhly. He declares the causes of this ex-
cision:— (\st) The supreme efficient cause of it is the power or
authority of the Lord Jesus Christ instituting this ordinance in his
church, giving right and power unto it for its administration in the
name of our Lord Jesus Christ, and with his power; i^dly) The
declarative cause of the equity of this sentence, which was the spirit
of the apostle, or the authoritative declaration of his judgment in
the case, "With my spirit;" (odly.) The instrumental, ministerial
cause of it, which is the church, " Do it ' in the name of the Lord
Jesus Christ, when ye are gathered together,'" verse 4; " and thereby
' purge out the old leaven, that ye may be a new lump,' " verse 7;
whence the punishment of this sentence is said to be " inflicted by
many," 2 Cor. ii. 6 ; that is, all those who, on his repentance, were
obliged to forgive and comfort him, — that is, the whole church, verse 7.
bthly. The nature of the sentence is, the "delivering of such an one unto
Satan for the destruction of the flesh, that the spirit may be saved in
the day of the Lord Jesus," 1 Cor. v. 5 ; not the destruction of his body
by death, but through the " mortification of the flesh," whereby he
was shortly afterward recovered and restored unto hisformer condition.

The whole of what we plead for is here exemplified ; as, — [].] The
cause of excommunication, which is a scandalous sin unrepented of
[2.] The preparation for its execution, Avhich is the church's sense
of the sin and scandal, with humiliation for it. [8.] The ivarranty
of it, which is the institution of Christ, wherein his authority is en-
gaged. [4.] The manner and form of it, by an act of authority,
with the consent of the whole church. [5.] The effect of it, in a total
separation from the privileges of the church. [6.] The end of it, —
1st. With respect unto the church, its purging and vindication;
2dly. With respect unto the person, excommunicated, his repent-
ance, reformation, and salvation.

It is usually replied hereunto, "That this was an extraordinary act
of apostolical power, and so not to be drawn l)y us into example;
for he himself both determines the case and asserteth his presence
in spirit, — that is, by his authority, — to be necessary unto what was
done. Besides, it was a delivery of the man to Satan, — that is, into
his power, — to be afflicted and cruciated by him, to l)e terrified in his
mind and punished in his body to the destruction of the flesh, that
is, unto death. Such was the delivery of a man to Satan by the
apostle, mentioned here and 1 Tim, i. 19, 20, in the judgment of many
of the ancients. But there is no such power in any church at pre-
sent to deliver an offender unto Satan, nor any appearing effects of
such a pretence. Wherefore this is a matter which belongs not unto
churches at present."

VOL. XYI. 1 1

162 TEUE NATURE OF A GOSPEL CHURCH.

I answer, — 1. What the apostles did in any church, whether present
or absent, by their own authority, did not prejudice the right of the
churches themselves, nor their power, acted in subordination unto
them and their guidance. So it is evident in this place, that, notwith-
standing the exerting of any apostolical power intimated, the church
itself is charged with its duty, and directed to exercise its authority
in the rejection of the offender, 2. There is nothing extraordinary
in the case: — (1.) It is not so that a member of a church should fall
into a scandalous sin, unto the dishonour of Christ and the church,
giving offence unto persons of all sorts. (2.) It is an ordinary rule,
founded in the light of nature, confirmed here and elsewhere by ex-
press divine commands, that such an one be rejected from the society
and communion of the church, until he give satisfaction by repent-
ance and reformation. (3.) It is that without which the church
cannot be preserved in its purity, nor its being be continued, as both
reason and experience do manifest. (4.) The judgment both of the
fact and right was left unto the church itself; whence it was after-
ward highly commended by the apostle for the diligent discharge of
its duty herein, 2 Cor. ii. 6-8. In brief, it is such a divine order that is
here prescribed as without the observance whereof no church can long
subsist. (5.) There is no difficulty in the other part of the objection,
about the delivery unto Satan; for, — [1.] It cannot be proved that
hereon the offender was delivered so into the power of Sa,tan, to be
cruciated, agitated, and at length killed, as some imagine ; nor can
any instance of any such thing be given in the Scripture or anti-
quity, though there be many of them who, upon their rejection out
of the church, were enraged unto an opposition against it, as it was
with Simon Magus, Marcion, and others. [2.] Yea, it is evident
that there was no such thing included in their delivery unto Satan
as is pretended : for the design and end of it was the man's humi-
liation, recovery, and salvation, as is expressly affirmed in the text;
and this effect it actually had, for the man was healed and restored.
Wherefore this delivery unto Satan is an ordinance of Christ for the
exciting of saving grace in the souls of men, adapted unto the case
of falling by scandalous sins, peculiarly effectual, above any other
gospel ordinance. Now, this cannot be such a delivery unto Satan
as that pretended, which can have no other end but destruction and
death. [3] This delivery unto Satan is no more but the casting of
a man out of the visible kingdom of Christ, so giving him up, as unto
his outward condition, into the state of heathens and publicans, which
belonged unto the kingdom of Satan ; for he who, by the authority
of Christ himself, according unto his law and institution, is not only
debarred from a participation of all the privileges of the gospel, but
also visibly and regularly divested of all present right to them and
interest in them, he belongs unto the visible kingdom of Satan.

OF EXCOMMUNICATION. 163

The gathering of men into the church by conversion is the " turning
of them from the power of Satan unto God," Acts xxvi. 18; a " de-
livery from the power of darkness," — that is, the kingdom of Satan,
— and a translation into the kingdom of Christ, Col. i. 13. Where-
fore, after a man hath, by faith, and his conjunction unto a visible
church, been translated into the kingdom of Christ, his just rejection
out of it is the re-delivery of him into the visible kingdom of Satan ;
Avhich is all tliat is here intended. And this is an act suited unto
the end whereunto it is designed ; for a man hereby is not taken out
of his own power and the conduct of his own mind, not acted or agi-
tated by the devil, but is left unto the sedate consideration of his
present state and condition. And this, if there be any spark of in-
genuous grace left in him, will be effectually operative, by shame,
grief, and fear, unto his humiliation, especially understanding that
the design of Clnist and his church herein is only his repentance and
restoration.

Here is, therefore, in this instance, an everlasting rule given unto
the church in all ages, the ordinary occurrence of the like cases re-
quiring an ordinary power for relief in them; without which the
church cannot be preserved. That it is the duty of the church, en-
joined unto it by the Lord Jesus Christ, and that necessary unto its
glory, its own honour, and edification, to reject scandalous offenders
out of its communion, is evidently declared in this place; and to sup-
pose that to be the duty of the cliurcli which it hath no power and
authority to discharge (seeing without them it cannot be discharged)
is a wild imagination.

The duty of the church herein, with such other particular duties
as suppose the institution hereof, are in many places directed and
enjoined. It is so in that insisted on, 1 Cor. v. The foundation of
the whole discourse and practice of the apostle there recorded lies
in this, that churches ought to cut off from among them scandalous
offenders, and that to the end they may preserve themselves pure;
and that this they ought to do in the name of Christ, and by virtue
of his authority, verses 2-5, 7. And this is the whole of that ex-
communication which we plead for. The manner of its administra-
tion we shall consider afterward. 2 Cor. ii. 6-8, the apostle com-
mends the church for what they had done in the excommunication
of the incestuous person, calling it a punishment inflicted on him by
them, verse 6. He gives also an account of the effect of this sentence
against him ; which was his humiliation and repentance, verse 7 : and
hereon he gives direction for his restoration, by an act of the church
forgiving him and confirming their love unto him. Men may fancy
to themselves strange notions of excominunication, with reference
unto its power, the residence of that power, its effects, extent, and
ends ; and so either, on the one hand, erect it into an engine of arl)i-

164 TRUE NATURE OF A GOSPEL CHURCH.

trary domination over the cliureh and all the members of it, or deny,
on the other, that there is any such institution of Christ in force in
his churches: but we can be taught nothing more plainly of the
mind of Christ than that he hath given power unto his church to
cast out of their communion obstinate, scandalous offenders, and to
restore them again upon their repentance, enjoining it unto them as
their duty. And it is an evidence of a woful degeneracy in churclies
from their primitive institution, when the sentence is so administered
as that it hath an effect by virtue of human laws or the outward
concerns of men, but no influence on their consciences unto humilia-
tion and repentance; which is the principal end of its appointment.
The apostle treats of the same matter. Gal. v. 7-1 2. He speaks of
those false teachers who opposed and overthrew, what lay in them,
the fundamental doctrine of the gospel. These at that time were in
great power and reputation in the churches of the Galatians, which
they had corrupted with their false opinions, so that the apostle
doth not directly enjoin their immediate excision; yet he declares
what they did deserve, and what was the duty of the church towards
them when freed from their delusions: Verse 1 2, " I would they were
even cut off that trouble you." Men have exercised their minds in
curious conjectures about the sense of these words, altogether in vain
and needlessly. The curiosity of some of the best of the ancients,
applying it unto a forcible eunuchism, is extremely fond. No other
excision is intended but that which was /roj/i the church, and to be
done by the church, in obedience unto the truth. Neither the sub-
ject-matter treated of, the nature of the crime condemned, nor the
state of the church or design of the apostle, will admit of any other
exposition. 2 Thess. iii. 6, the apostle gives command unto the
brethren of the church, and that " in the name of our Lord Jesus
Christ," to " witlidraw from every brother that walketh disorderly."
What it is to " walk disorderly " he declares immediately, — namely,
to live in an open disobedience unto any of the commands of Christ,
and "not after the tradition which he received of us;" that is, the
doctrine of the gospel which he had delivered unto them. This with-
drawing is as unto church-communion ; which cannot be done but
upon some act of the chui'ch depriving him of the right of it: for if
every member of the church should be 'left unto his own judgment
and practice herein, it woi;ld bring all things into confusion. And
therefore, verse 14, he requires that a note be set on such a person
by the church, — that is, a sentence be denounced against him, — be-
fore the duty of withdrawing from him by the brethren be incum-
bent on them. See to the same purpose Tit. iii. 10, 11; 1 Tim. v.
20; Rev. ii. 2, 14, 15, 20, 21.

It is therefore evident that this censure, judgment, spiritual punish-
ment, is an institution of Christ, for whose administration he hath

OF EXCOAIMUNICATIOl^. 165

given authority unto his church, as that which is necessary unto its
edification, with its preservation in honour, purity, and order.

There have been many disputes about it, as unto its order and
kinds. Some suppose that there are two sorts of excommunication, —
the one they call the "lesser," and the other the "greater;" some,
three sorts, as it is supposed there were among the Jews. There is
no mention in the Scripture of any more sorts but one, or of any de-
grees herein. A segregation from all jparticipatlon in church-order,
worship, and privileges, is the only excommunication spoken of in
the Scripture. But whereas an offending person may cause great
disorder in a church, and give great scandal unto the members of it,
before he can be regularly cut off or expelled the society, some do
judge that there should a siisj^ensioii of him from the Lord's table
at least precede total or complete excommunication in case of im-
penitency; and it ought in some cases so to be. But this suspension
is not properly an especial institution, but only an act of prudence
in church-rule, to avoid offence and scandal. And no men question
but that this is lawful unto, yea, the duty of the rulers of the church,
to require any one to forbear_for a season from the use of liis pri-
vilege in the participation of the supper of the Lord, in case of scan-
dal and offence which would be taken at it and ensue thereon. And
if any person shall refuse a submission unto them in this act of rule,
the church hath no way for its relief but to proceed unto the total
removal of such a person from their whole communion ; for the edi-
fication of the whole church must not be obstructed by the refrac-
toriness of any one among them.

This excommunication, as we have proved before, is an act of
church-authority exerted in the name of our Lord Jesus Christ;
and if so, then it is an act of the officers of the church, — namely, so
far as it is authoritative, — for there is no authority in the church,
properly so called, but what resides in the officers of it. There is an
office in the church which is merely ministerial, without any formal
authority, — that is, of the deacons ; but there is no authority in ex-
ercise but what is in the elders and rulers of the church. And there
are two reasons which prove that the power of excommunication, as
to the authoritative exercise of it, is in the elders of the church: —
1. Because the apostles, by virtue of their office-power in every
church, did join in the authoritative excommunication, as is plain
in the case insisted on, 1 Cor. v. ; and there is no office-power now
remaining but what is in the elders of the church. 2. It is an act
of rule; but all rale, properly so called, is in the hands of rulers
only. We may add hereunto, that the care of the preservation of
the church in its purity, of the vindication of its honoui', of the edi-
fication of all its members, of the correction and salvation of offen-
ders, is principally incumbent on them, or committed unto them, as

166 TRUE NATURE OF A GOSPEL CHURCH.

we have declared; as also, that they are best able to judge when and
for what the sentence ought to be denounced against any, which re-
quires their best skill in the wisdom of spiritual rule. And there-
fore the omission of the exercise of it, when it was necessary, is
charged as a neglect on the angels or rulers of the churches, as the
due execution of it is commended in them; and therefore unto
them it doth belong, with respect unto their office, and is thereon an
office-act or an act of authority.

Howbeit, it cannot be denied but that the interest, yea, the power
of the whole church, in the fraternity of it, is greatly to be considered
herein ; for indeed wherever the apostle treats of it, he doth not any-
where recommend it unto the qfficer^s of the church in a peculiar
manner, but unto the whole church or the brethren therein. This
is evident in the places before quoted. Wherefore the whole church
is concerned herein, both in point of duty, interest, and power: —
1. In point of duty; for by virtue of the mutual watch of all the
members of the church over each other, and of the care incumbent
on every one of them, for the good, the honour, the reputation, and
edification of the whole, it is their duty, jointly and severally, to en-
deavour the purging out from among them of every thing that is
contrary unto these ends. And they who are not concerned in these
things are dead and useless members of the church. 2. In interest
they have also a concernment therein. They are to look that no
root of bitterness spring up amongst them, lest themselves be at
length defiled thereby. It is usually said that the good are not de-
filed by holding communion with them that are wicked in a partici-
pation of holy ordinances; and there is some truth in what is said,
with reference unto wicked, undiscovered hypocrites, or such as are
not scandalously flagitious: but to promote this persuasion, so as
to beget an opinion in church-members that they are no way con-
cerned in the scandalous sins and lives of those with whom they
walk in all duties of spiritual communion, openly avowing them-
selves members of the same body with them, is a diabolical engine,
invented to countenance churches in horrible security, unto their
ruin. But yet, besides that defilement which may be contracted in
a joint participation of the same ordinances Avith such persons, there
are other ways, almost innumerable, whereby their example, if passed
by without animadversion, may be pernicious unto their faith, love,
and obedience. Wherefore they are obliged in point of spiritual
interest, as they take care of their own souls, to concur in the ejec-
tion out of the church of obstinate offenders. 3. In point of poiuer;
for the execution of this sentence is committed unto and rests in the
body of the church. According as they concur and practise, so it is
put in execution or suspended; for it is they who must withdraw
communion from them, or the sentence is of no use or validity. This

OF EXCOMMUNICATION. 1 67

punishment must be inflicted by the " many;" who also are to restore
him who is so rebuked. Wherefore, excommunication without the
consent of the church is a mere nullit}^

But if any one shall say that excommunication is not an act of
authority or of office, but of power residing in the community, re-
sulting from their common suffrage, guided and directed by the
officers or elders of the church, I shall again take up this inquiry
immediately, and speak unto it more distinctly, lest what is here
spoken should not be sufficient unto the satisfaction of any.

Our next inquiry is concerning the objects of this church-censure,
or who they are that ought to be excommunicated. And, —

1. They must be members of that church by which the sentence
is to be denounced against them; and this, as we have proved before,
they cannot be without their own consent One church cannot ex-
communicate the members of another. They are unto them, as unto
this matter, "without,'' and they have no power to judge them. The
foundation of the right to proceed against any herein is in their own
voluntary engagement to observe and keep the rules and laws of the
society whereunto they are admitted. The offence is given unto
that church in the first place, if not only; and it is an act of that
church for its own edification. And there is a nullity in the sentence
which is ordained, decreed, or denounced, by any who are not officers
of that church in particular wherein the sin is committed.

2. These church-members that may be justly excommunicated are
of two sorts : — ^

(].) Such as continue obstinate in the practice of any scandalous
sin after private and public admonition. The process from the first
offence in admonition is so stated, in ordinary cases. Matt, xviii. 15-20,
that there is no need further to declare it. The time that is to be
allotted unto the several degrees of it shall be spoken unto afterward.
And unto a right judgment of obstinacy in any scandalous sin, it is
required, — [1.] That the sin, considered in itself, be such as is owned
to be such by all, without doubting, dispute, or hesitation. It must
be some sin that is judged and condemned in the light of nature or
in the express testimony of Scripture; yea, such as the Holy Ghost
witnesseth, that, continued in without repentance, it is inconsistent
with salvation. If the thing itself to be animadverted on be dubious,
or disputable whether it be a sin or no, especially such a sin, either
from the nature of the fact, or the qualifications of the person offend-
ing, or from other circumstances, so as that the guilty person is not

• Strangely enough, oui- author mentions only one sort, and omits to specify the
other. I'ei'haps he intended by the second soit members, whose conduct, though not
grossly and obstinately scandalous, was so contumacious in resisting the authority of
the church, that their continued enjoyment of church-members^hip would have been
subversive of all peace and order. Sec a preceding paragraph, which appears to imply
as much, p. 1G5. — Ed.

168 TRUE NATURE OF A GOSPEL CHURCH.

self-condemned, nor are others fully satisfied in their minds about
the nature of it, there is no room for excommunication in such case.
And if it be once allowed to be applied towards any sins but such as
are evident to be so (as the apostle says, " The works of the flesh are
manifest ") in the light of nature and express testimony of Scripture,
not only will the administration of it be made difficult, a matter of
dispute, unfit for the determination of the body of the church, but it
will leave it unto the wills of men to prostitute it unto litigious brawls,
quarrels, and differences, wherein interest and partiality may take
place; which is to profane this divine institution. But confine it, as
it ought to be, unto such sins as are condemned in the light of nature
or by express testimony of Scripture, as inconsistent with salvation
by Jesus Christ, if persisted in, and all things that belong unto the
administration of it will be plain and easy.

From the neglect of this rule proceeded that horrible confusion
and disorder, in excommunication and the administration of it, which
for sundry ages prevailed in the world ; for as it was mostly applied
unto things holy, just, and good, or the performance of such gospel
duties as men owed to Christ and their own souls, so being exercised
with respect unto irregularities that are made such merely by the
arbitrary constitutions and laws of men, and that in cases frivolous,
trifling, and of no importance, it was found necessary to be managed
in and by such courts, such processes, such forms of law, such plead-
ings and intricacies of craft, such a burden of cost and charge, as it
is uncertain whether it ought to be more bewailed or derided.

[2.] It is required hereunto that the matter of fact as unto the
relation of the sin unto the particular offender be confessed, or not
denied, or clearly proved. How far this is to extend, and what
ground of procedure there may be in reports or fame concurring with
leading circumstances, we shall inquire afterward. And although in
such cases of public fame, a good testimony, from those of credit and
repute in the church, given unto the supposed guilty pei'son is of
use, and sufficient, in some cases, singly to oppose unto public reports,
yet to require a man to purge himself by others from any feigned
scandalous imputation is an unwarrantable tyranny.

[3.] It is also required that the previous process, in and by private
and public admonition, and that repeated, with patient waiting for
the success of each of them, be duly premised. Whether this extend
itself unto all causes of excommunication shall be afterward inquired
into. Ordinarily it is so necessary unto the conviction of the mind
and conscience of the offender, and to leave him without either pro-
vocation from the church or excuse in himself, so suited to be ex-
pressive of the grace and patience of Christ toward sinners, so requi-
site unto the satisfection of the church itself in their procedure, as
that the omission of it will probably render the sentence useless and

OF EXCOMMUNICATION. 169

ineffectual. A crying out, " I admonish a first, a second, a third
time," and so, to excommunication, is a very absurd observation of a
divine institution.

[4] It is required that the case of the person to be censured, as
unto his profession of repentance on the one hand, or obstinacy on
the other, be judged and determined by the whole church in love
and compassion. There are few who are so profligately wicked but
that, when the sin wherewith they are charged is evidently such in
the light of nature and Scripture, and when it is justly proved
against them, they will make some profession of sorrow and repent-
ance. Whether this be sufficient, as in most cases it is, to suspend
the present proceeding of the church, or quite to lay it aside, is left
unto the judgment of the church itself, upon consideration of present
circumstances and what is necessary unto its own edification. Only,
this rule must be continually observed, that the least appearance of
haste or undue precipitation herein is to be avoided in all these cases,
as the bane of church rule and order.

Again ; the manner of its administration according to the mind of
Christ maybe considered. And hereunto are required, — 1. Prayer ^
without which it can no way be administered in the name of our
Lord Jesus Christ. The administration of any solemn ordinance of
the gospel without pra}' er is a horrible profanation of it ; and the
neglect or contempt hereof, in any who take upon them to excom-
municate others, is an open proclamation of the nullity of their act
and sentence. And the observation of the administration of it
without any due reverence of God, without solemn invocation of the
name of Christ, thereby engaging his presence and authority in what
they do, is that principally which hath set the consciences of all
mankind at liberty from any concernment in this ecclesiastical cen-
sure, and whence those that administer it expect no other success
of what they do but what they can give it by outward force : and
where this fails, excommunication is quickly laid aside ; as it was
when the pope threatened the cantons of the Swiss, that if they com-
plied not with some of his impositions, he would excommunicate
them ; whereon they sent him word " They would n.ot be excom-
municated ; " which ended the matter. Wherefore, when our Lord
Jesus Christ gives unto his church the power of binding and loosing,
directing them in the exercise of that power, he directs them to ask
assistance by prayer when they are gathered together. Matt, xviii.
18-20: and the apostle directs the church of Corinth that they
should proceed unto this sentence when they were gathered together
in the name of the Lord Jesus Christ, 1 Cor. v. 4; which could not
be without calling on his name. In brief, without prayei", neither is
the ordinance itself sanctified unto the church, nor are any meet to
administer it, nor is the authority of Christ either owned or engaged,

170 TRUE NATURE OF A GOSPEL CHURCH.

nor divine assistance obtained, neither is what is done any more ex-
communication than any rash curse is; so that many [such] proceed
inordinately out of the mouths of men.

And tlie prayer required herein is of three sorts: — (1.) Tliat which
is previous, for guidance and direction in a matter of so great weight
and importance. It is no small thing to fall into mistakes when
men act in the name of Christ, and so engage his authority in what
he will not own ; and the best of men, the best of churches, are
liable unto such mistakes, when they are not under the guidance of
the Holy Spirit, which is to be obtained by prayer only. (2.) In
or together with the administration of it, that what is done on earth
may be ratified in heaven, by the approbation of Christ, and be
made effectual unto its proper end. (3.) It must be followed with
the prayer of the church unto the same purpose ; all with respect unto
the humiliation, repentance, healing, and recovery, of the offender.

2. It is to be accompanied with lamentation or mourning. So
the apostle, reproving the church of Corinth for the omission of it
when it was necessary, tells them that they had not " mourned,"
that the offender might be taken away from among them, 1 Cor.
V. 2. It is not to be done without mourning. And himself calls the
execution of this sentence, from this adjunct, his bewailing of them:
" I shall bewail many that have sinned already," 2 Cor. xii. 21
Compassion for the person offending, with respect unto that danger-
ous condition whereinto he hath cast himself, the excision of a
member of the same body, with whom they have had communion in
the most holy mysteries of divine worship and sat down at the table
of the Lord, with a due sense of the dishonour of the gospel by his
fall, ought to ingenerate this mourning or lamentation in the minds
of them who are concerned in the execution of the sentence ; nor is
it advisable for any church to proceed thereunto before they are so
affected.

3. It is to be accompanied with a due sense of the future judg-
nnent of Christ ; for we herein judge for Christ in the matters of his
house and kingdom. And woe to them who dare pronounce this sen-
tence without a persuasion, on good grounds, that it is the sentence
of Christ himself! And there is a representation also in it of the
future judgment, when Christ will eternally cut oft" and separate from
himself all hypocrites and impenitent sinners. This is well expressed
by Tertullian : " Ibidem etiam exhortationes, castigationes et censura
divina" (speaking of the assemblies of the church), " nam et judicatur
raagno cum pondere, ut apud certos de Dei conspectu ; summumque
futuri judicii pra3Judicium est, si quis ita deliquerit ut a communica-
tione orationis et conventus, et omnis sancti commercii relegetur,"
Apol. cap. xxxix. "Were tliis duty observed, it would be a preserva-
tive against that intermixture of corrupt affections and corrupt ends

OF EXCOMMUNICATION. 1 71

wliicli often impose themselves on the minds of men in the exercise
of this power.

Lastly, The nature and end of this judgment or sentence being
C07'rective, not vindictive, — for heaUng, not destruction, — what is the
duty of the church and those principally concerned in the pursuit of
it, to reader it effectual, is plainly evident. Of what use a "signifi-
cabit" and " capias"^ may be in this case I know not; they belong
not unto Christian religion, — much less do fire and fagot do so.
Prayer for the person cut off, admonition as occasion is offered, com-
passion in his distressed estate (which is so much the more deplorable
if he know it not), forbearance from common converse, with readiness
for the restoration of love in all the fruits of it, contain the principal
duties of the church and all the members of it towards them that
are justly excommunicated.

What further belongeth unto this head of church rule or order shall
be spoken unto in the resolution of some cases or inquiries, wherein
some things only mentioned already shall be more fully explained.

I have made some inquiry before whether excommunication be an
act of authority and jurisdiction in the officers of the church, or an
act of power in the fraternity of the church ; but, for the sake of some
by whom it is desired, I shall a little more distinctly inquire after
the truth herein, though I shall alter nothing of what was before laid
down. And, —

1. It is certain, it hath been proved, and I now take it for granted,
that the Lord Christ hath given this poiuer unto the church. Where-
fore, in the exercise of this power, both the officers and members of
the church are to act according unto their respective interests; for
that exercise of power in the church towards any which is not an
act of obedience unto Christ in them that exercise it, is in itself
null. There is, therefore, no distinction or distribution of power in
the church, but by the interposition of especial duty.

2. The institution of Christ with respect unto a church as it is a
jjeculiar society, for its especial ends, doth not deprive it of its natu-
ral right as it is a society. There is in every community, by volun-
tary confederation, a natural right and j)ower to expel those from its
society who will not be ruled by the laws of its constitution. And if
the church should, by the institution of a power new as unto the
way, manner, and ends of its exercise, be deprived of its original,
radical power, with respect unto the general end of its own preserva-
tion, it would not be a gainer by that institution. It may be easily
understood that the Lord Christ should, in particular, appoint the
way and manner of the exercise of this power, or administration of
this sentence, committing the care thereof unto the officers of the

' Siijnificahit, Capias. The first words of certain legal Avrits issued to prosecute the
Ecntciices of the church, and mniutuiu its authority. — Ed.

1 72 TRUE NATURE OF A GOSPEL CHURCH,

church; but it cannot be well understood that thereby he should
deprive the church of its right, and forbid them their duty in pre-
serving their society entire and pure. Neither can it be in so an
especial manner committed unto any, as that upon their neglect,
whereby those who by the law and rule of Christ ought to be cast
out of the church's communion are continued in it, unto its sin and
defilement, the church itself should be free from guilt. Wherefore
the apostle expressly chargeth the whole church of Corinth with sin
and neglect of duty, in that the incestuous person was not put away
from among them. This could not be, if so be the power of it were
so in the hands of a few of the officers that the church had no right
to act in it ; for none can incur guilt merely by the defect of others
in discharge of their duty.

3. The church, essentially considered, is before its ordinary officers;
for the apostles ordained officers in every church. But the church
in that state hath power to put away from among them and their
communion an obstinate offender: they have it as they are a so-
ciety by voluntary confederation. Wherein this comes short of au-
thoritative excommunication will immediately appear.

4. Where a church is complete and organized with its stated
rulers, as the church of Corinth was, yet rules, instructions, and
commands, are given expressly unto the fraternity or community of
the church, for their duty and acting in the administration of this
sentence, and the cutting off of an offender, 1 Cor. v. 1-7; 2 Cor.
ii. 7, 8; yea, the iff/r///./a, or infliction of the sentence, is ascribed
unto them, verse 6. All these things do suppose a right and duty
thereon to act according to their interest in excommunication to re-
side in the whole church. Wherefore, —

5. There are some acts belonging hereunto that the church itself,
in the body of the fraternity, cannot be excluded from without de-
stroying the nature of the sentence itself and rendering it ineffec-
tual. Such are, the previous cognizance of the cause, without which
they cannot be blamed for any neglect about it; preparatory duties
unto its execution, in prayer, mourning, and admonition, which are
expressly prescribed unto them; and a testification of their consent
unto it by their common suffrage. Without these things excom-
munication is but a name with a noise; it belongs not unto the order
appointed by Christ in his church.

6. Hence arise the duties of the church towards an excommuni-
cated person that are consequential unto his exclusion from among
them. Such are, praying for him, as one noted by the church and
under the discipline of Christ; avoiding communion with him in
public and private, that he may be ashamed, and the like; — all which
arise from their own voluntary actings in his exclusion, and suoli
as without a judgment of the cause they cannot be obliged unto.

OF EXCOMMUNICATION. 1 73

7. Yet, on the other side, unto the formal completeness of this
sentence, an authoritative act of office-power is required : for, —
(1.) There is in it such an act of ride as is in the hands of the elders
only; (2.) The executive power of the keys in binding and loosing,
so far as it compriseth authority to be acted in the name of Christ,
is intrusted with them only.

8. Wherefore I shall say no more, in answer unto this inquiry, but
that excommunication is an act of church-power in its officers and
brethren, acting according unto their respective rights, interests, and
duties, particularly prescribed unto them. The officers of the church
act in it as officers, with authority ; the brethi'en, or the body of the
church, with joower, yet so as that the officers are no way excluded
from their power, consent, and suffrage, in the acting of the church,
but have the same interest therein with all the other members of the
church ; — but the community of the church have no interest in those
authoritative actings of the officers which are peculiar unto them.
Where either of these is wanting, the whole duty is vitiated, and the
sense of the sentence rendered ineffectual.

First. It is inquired, Whether excommunication, justly deserved,
may and ought to he omitted in case of trouble or danger that may
ensue unto the church thereon?

It is usually granted that so it may and ought to be ; which seems
in general to have been the judgment of Austin.

The troubles and dangers intended are threefold: — 1, From the
thing ii^e\i\ 2. From the |;ersow5 to be excommunicated; 8. From
the church.

1. " Trouble may arise from the thiyig itself; for there being an
exercise of authority or jurisdiction in it over the persons of men
not granted from the civil magistrate by the law of the land, those
that execute it may be liable unto penalties ordained in such cases.

2. " The persons to be excommunicated may be great, and of great
interest in the world, so as that if they receive a provocation hereby,
they may occasion or stir up persecution against the church, as it
hath often fallen out.

8. " The church itself may be divided on these considerations, so
as that lasting differences may be occasioned among them, which the
omission of the sentence might prevent."

For answer hereunto, some things must be premised ; as, —

1. Here is no supposition of any thing sinful or morally evil in
the church, its officers or any of its members, by refusing to omit
the pronouncing of this sentence. Whether there be any sin in
giving occasion unto the troubles mentioned, to be avoided by an
omission of duty, is now to be inquired into.

2. We must suppose, — (1.) That the cause of excommunication
be clear and evident, both as unto the merit of the foct and the due

1 74) TKUE NATURE OF A GOSPEL CHURCH.

application of it unto the person concerned, so as that no rational
indifferent man shall be able to say that it is meet that such a one
should be continued a member of such a society; as it ought to be
wherever excommimication is administered. (2.) Tliat svfficient time
and space for repentance, and for giving satisfaction unto the church
(whereof afterward), hath been allowed unto the person after admo-
nition. (3.) That the church doth really suffer in honour and re-
putation by tolerating such a scandalous offender among them.

I answer, on these suppositions, I see no just reason to counte-
nance the omission of the execution of this sentence, or to acquit
the church from the guilt of sin in so doing; for, —

1. The first pretence of danger is vain. There is not the least
shadow of jurisdiction in this act of the church. There is nothing
in it that toucheth any thing which is under the protection and con-
servation of human laws. It reacheth not the persons of men in
their lives, or liberties, or estates, or the least secular privileges
that they do enjoy; it doth not expose them to the power or cen-
sures of others, nor prejudge them as unto office or advantage of
life. There is, therefore, no concernment of the law of the land
herein, — no more than in a parent's disinheriting a rebellious child.

2. As unto danger of 'persecution by the means of the person pro-
voked, I say, — (1.) The same maybe pleaded as unto all other duties
of obedience unto Jesus Christ wherewith the world is provoked, and
so the whole profession of the church should give place to the fear
of persecution. To testify against sin in the way of Christ's appoint-
ment is a case of confession. (2.) The apostles were not deterred by
this consideration from the excommunication of Simon Magus, the
seducing Jews, Hymeneus and Alexander, with others. (3.) The
Lord Christ commendeth or reproveth his churches, according as
they were strict in the observation of this duty or neglective of it,
notwithstanding the fear of persecution thereon, E.ev. ii., iii. And, —
(4.) He will take that care of his church, in all their obedience unto
him, as shall turn all the consequences thereof unto their advantage.

3. As unto danger of differences in the church there is nothing to
be said, l)ut that if rule, order, love, and duty, will not prevent such
differences, there is no way appointed of Christ for that end ; and if
they are sufficient for it (as they are abundantly), they must bear
their own blame who occasion such diffi3rences.

Secondly. But it may be said, WJiat if such an offender as justly
deserves to he excommunicated, and is under admonition in order
thereunto in case of impenitency, shotdd voluntarily witJidraw him-
self from and leave the communion of the church, is there any neces-
sity to proceed against him hy excommunication?

Ans. ]. Some say it is enough if it be declared in the church
that such a one hath cut off himself from the church, and is there-

OF EXCOMMUNICATION. 1 75

fore no longer under their watch or care, but is left unto himself and
the world. And this is sufficient with them who own no act of office-
power or authority in excommunication, but esteem it only a noted
cessation of communion; which destroys a principal branch of the
power of the keys. Wherefore, —

2. Where the offisnce is plain, open, scandalous, persisted in, — where
admonition is despised or not complied with, — it is the duty of the
church to denounce the sentence of excommunication against such a
person notwithstanding his voluntary departure; for, —

(1.) No man is to make an advantage unto himself, or to be freed
from any disadvantage, censure, or spiritual penalty, by his own sin,
such as is the voluntary relinquishment of the church by a person
under admonition for scandalous offences.

(2.) It is necessary unto the church, both as unto the discharge of
its duty and the vindication of its honour, as also from the benefit
and edification it will receive by those duties of humiliation, mourning,
and prayer, which are necessary unto the execution of this sentence.

(3.) It is necessary for the good and benefit of hitn who so deserves
to be excommunicated; for, — [1.] The end of the institution of the
ordinance is his correction, not his destruction; and may be effectual
unto his repentance and recover3^ [2.] It is to be followed with
sharp admonition and prayer; wliich in due time may reach the most
profligate sinner.

(4.) It becomes not the wisdom and order of any society intrusted
with authority for its own preservation, as the church is by Christ
himself, to suffer persons obnoxious unto censure by the fundamental
rules of that society to cast off all respect unto it, to break their order
and relation, without animadverting thereon, according to the autho-
rity wherewith they are intrusted. To do otherwise is to expose their
order unto contempt, and proclaim a diffidence in their own autho-
rity for the spiritual punishment of offenders.

(5.) One end of the appointment of the power and sentence of ex-
communication in the church, is to give testimony unto the future
final judgment of Christ against impenitent sinners, which none of
them can run away from nor escape.

A THIRD inquiry may be, WhetJter, in case of any great and scan-
dalous sin, the church may proceed unto excommunication without
any previous admonition?

Ans. 1. Persons may be falsely accused o/ and charged with
great sins, the greatest of sins, as well as those of a lesser degree, and
that both by particular testimonies and public reports, as it was with
the Lord Christ liiraself ; which daily experience confirms. Where-
fore all haste and precipitation, like that of David in judging the
case of Mephibosheth, is carefully to be avoided, though they are
pressed under the pretences of the greatness and notoriety of the sin.

176 TRUE NATURE OF A GOSPEL CIlURCn.

2. There is no individual actual sin but is capable of great ag-
gravation or alleviation from its circumstances. These the church
is to inquire into, and to obtain a full knowledge of them, that all
things being duly weighed, they may be affected with the sin in a
due manner, or after a godly sort; which is essential unto the right
administration of this ordinance.

3. This cannot be done without personal conference with the
offender, who is to be allowed to speak for himself This confer-
ence, in case guilt be discovered, cannot but have in it the nature of
an admonition, whereon the church is to proceed, as in the case of
previous solemn admonition, in the order and according to the rule
which shall be immediately declared.

Fourthly. Whether, on the first Jcnoivledge of an offence or
scandalous sin, if it he knoiun unto the church that the offending
'party is penitent, and luilling to declare his humiliation and re-
pentance for the satisfaction of the church, the church may proceed
unto his excommunication, in case the sin he great and notorious?

Ans. 1. It is certain that, in an orderly progress, as unto more pri-
vate sins, a compliance by repentance with the first or second admo-
nition doth put a stop unto all further ecclesiastical procedure.

2. But whereas the inquiry is made concerning sins either in
their own nature or in their circumstances great and of disreputa-
tion unto the church, I answer,^ — ■

If repentance be evidenced unto the consciences of the rulers of
the church to be sincere, and projDortionable unto the offence in its
outward demonstration, according unto the rule of the gospel, so as
that they are obliged to judge in charity that the person sinning is
pardoned and accepted with Christ, as all sincerely penitent sinners
undoubtedly are, the church cannot proceed unto the excommuni-
cation of such an offender ; for, —

(1.) It would be publicly to reject them whom they acknowledge
that Christ doth receive. This nothing can warrant them to do ; yea,
so to do is to set up themselves against Christ, or at least to make
use of his authority against his mind and will. Yea, such a sentence
Avould destroy itself; for it is a declaration that Christ doth disap-
prove them whom he doth approve.

(2.) Their so doing would make a misrepresentation of the gospel,
and of the Lord Christ therein ; for whereas the piincipal design
of the gospel, and of the representation that is made therein of
Clirist Jesur^, is to evidence that all sincerely penitent sinners, that
repent according unto the rule of it, are and shall be pai'doned and
accej)ted, by the rejection of such a person in the face of his sincere
repentance, there is an open contradiction thereunto. Especially it
would give an undue sense of the heart, mind, and will of Christ to-
wards repenting sinners, such as may be dangerous unto the faith of

OF EXCOMMUNICATION. 177

believers, so far as the execution of this sentence is doctrinal ; for
such it is, and declarative of the mind of Christ according unto the
judgment of the church. The image, therefore, of this excommuni-
cation which is set up in same churches, wherein the sentence of it
is denounced without an}'^ regard unto the mind of Christ, as unto
his acceptance or disapprobation of those whom they excommuni-
cate, is a teacher of lies.

(3.) Such a procedure is contrary unto the nature and end of this
sentence ; for it is corrective and instructive, not properly punishing
and vindictive. The sole end of it, with respect whereunto it hath
its efficacy from divine institution, is the humiliation, repentance,
and recovery, of the sinner; and if this be attained before, the inflic-
tion of this sentence is contrary to the nature and end of it.

It will be said "That it hath another end also, — namely, the preser-
vation of the purity of the church, and the vindication of its honour
and reputation, wherein it suffers by the scandalous offences of any
of its members." Whereunto I say, — (1.) No church is or can be
made impure by them whom Christ hath purged, as he doth all
those who are truly penitent; (2.) It is no dishonour unto any church
to have sinners in it who have evidenced sincere repentance; (3.)
The present offence and scandal may be provided against by an act
of rectorial prudence, in causing the offending person to abstain from
the*Lord's table for a season.

Fifthly, It is inquired, Whether such as voluntarily, cause-
lessly, and disorderly, do leave the communio7i of any church
whereof they are members, though not g^iilty of any scandalous im-
moralities, may and ought to be excommunicated f

Ans. 1. Where persons are esteemed members of churches by ex-
ternal causes, without their oivn consent, or by parochial cohabita-
tion, they may remove from one church unto another by the removal
of their habitation, according unto their own discretion; for such
cohabitation being the only formal cause of any relation to such a
church in particular, upon the ceasing of that cause, the relation
ceaseth of its own accord.

2. Where persons are members of churches by mutual confedera-
tion or express personal consent, causeless departure from them is an
evil liable unto many aggravations.

3. But whereas the principal end of all particular churches is edi-
fication, there maybe many just and sufficient reasons why a person
may remove himself from the constant communion of one church
unto that of another; and of these reasons he himself is judge, on
whom it is incumbent to take care of his own edification above all
other things. Nor ought the church to deny unto any such per-
sons their liberty, desired peaceably and according unto order.

4. It was declared before that where any persons guilty of, and
VOL. XVI. 12

178 TRUE NATURE OF A GOSPEL CHURCH.

under admonition for, any scandalous sin do withdraw from the
communion of any church, their so doing is no impediment unto a
further procedure against them.

5. Whereas there are amongst us churches, or those which are so
esteemed in the consciences of men, so far differing in principles and
practices as that they have not entire communion with one another
in all parts of divine worship, it may be inquired, Whether, if a
'man leave a church of one sort to join xuith one of another, as sup-
2)ose he leave a select congregation to join in a parochial church
constantly and totally, he may he justly excommunicated for so
doing without the consent of the church whereunto he did belong?

Ans. 1. It is certain, on the one hand, that if any man leave the
communion of parochial assemblies to join himself unto a select con-
gregation, those who have power over those parishes will make no
question whether they shall excommunicate him or no in their way.
But,—

2. Supposing persons so departing from particular congregations, —
(1.) To be free from scandalous sins; (2.) That they depart quietly,
without attempting disorder or confusion in the church; (3.) That
they do actually join themselves unto the communion of some church,
whose constitution, principles, and worship, they do approve, whereby
their visible profession is preserved, — the church may not justly "pro-
ceed unto their excommunication ; it may suffice to declare that such
persons have, of their own accord, forsaken the communion of the
church, are no more under its watch and care, neither is the church
further obliged towards them, but as unto Christian duties in general.

6, As for those whose departure is, as voluntary and causeless, so
accompanied with other evils, such as are revilings, reproaches, and
false accusations (as is usual in such cases), they may be proceeded
against as obstinate offenders.

The SIXTH inquiry is, What time is to he given after solemn ad-
monition, before actual excommunication ?

Ans. 1. The manner of some, to run over the words, " I admonish
you a first, second, and third time," so immediately to make way for
the sentence of excommunication, is that wherein men are greatly
to be pitied, for their ignorance of the nature of those things which
they take on themselves to act, order, and dispose of, — that we ascribe
it not unto worse and more evil causes.

2. The nature of the thiug itself requires a considerable season or
space of time between solemn admonition and excommunication :
for the end and design of the former is the repentance and recovery
of the offender; nor doth its efficacy thereunto depend on or consist
in the actual giving of it, but it is as other moral causes, which may
work gradually upon occasional advantages. Want of light, some
present exasperation and temptation, may seem to frustrate a present

OF EXCOMMUNICATION. 179

admonition, when they do but suspend its present efficacy, which it
may afterward obtain on the conscience of the offender.

3. It being a church- admonition that is intended, it is the duty
of the church to abide in prayer and waiting for the fruit of it, ac-
cording to the appointment of Christ ; and herein the case may pos-
sibly require some long time to be spent.

4. No present appearance of obstinacy or impenitence under ad-
monition (which is usually pleaded) should cause an immediate pro-
cedure unto excommunication ; for, — (1.) It is contrary unto the
distinct institution of the one and the other, wherein the former is
to be allowed its proper season for its use and efficacy. (2.) It doth
not represent the patience and, forbearance of Christ towards his
church and all the members of it. (3.) It is not suited unto the
rule of that love which " hopeth all things, beareth all things," etc.
(4.) All grounds of hope for the recovery of sinners by repentance
are to be attended unto, so as to defer the ultimate sentence.

"Nulla unquam de morte hominis cunctatio longa est." — Juy. Sat. vi. 220.

5. If new sins are added, of the same or any other kind, unto
former scandals, whilst persons are under admonition, it is an indica-
tion of the necessity of a procedure.

Seventhly. It may be further inquired, Whether a man may be
excommunicated for errors in matters of faith, or false opinions
about them?

A ns. 1. The case is so plainly and positively stated. Rev, ii. 2, 6,
14, 15, 20, 1 Tim. i. 19, 20, Tit. iii. 10, 11, and other places, that
it needs no further determination. Wherefore, —

2. If the errors intended are about or against the fundamental
truths of the gospel, so a-s that they that hold them cannot "hold the
Head," but really make " shipwreck of the faith," no pretended use-
fulness of such persons, no peaceableness as unto outward deportment,
which men guilty of such abominations will frequently cover them-
selves withal, can countenance the church in forbearing, after due
admonition, to cut them off from their communion. The nature of
the evil, the danger that is from it unto the whole church, as from
a gangrene in any member unto the body, the indignation of Christ
expressed against such pernicious doctrines, the opposition of them
to the building of the church on the Rock, which in most of them is
opposed, do render a church altogether inexcusable who omit their
duty herein.

3. False opinions in lesser things, when the foundation of faith
and Christian practice is not immediately concerned, may be tole-
rated in a church ; and sundry rules are given unto this end in the
Scripture, as Rom. xiv. 1-3, etc., Phil. iii. 15, 16. Howbeit, in that
low ebb of grace, love, and prudence, which we are come unto, it is
best for edification that all persons peaceably dispose themselves

180 TRUE NATURE OF A GOSPEL CHURCH.

into those societies with which they most agree in principles and
opinions, especially such as relate or lead unto practice in any duties
of worship. But, —

4. With respect unto such opinions, if men will, as is usual,
ivrangle and contend, to the disturbance of the peace of the church, or
hinder it in any duty, with respect unto its own edification, and will
neither peaceably abide in the church nor peaceably depart from it,
tliey may and ought to be proceeded against with the censures of
the church.

Eighthly. Whether persons excommunicated out of any church
miay he admitted unto the hearing of the luord in the assemblies of
that church?

Ans. 1. They may he so, as also to be present at all duties of moral
worship ; for so may heathens and unbelievers, 1 Cor. xiv. 23, 24.

2. When persons are under this sentence, the church is in a state
of expecting of their recovery and return, and therefore are not to
prohibit them any means thereof, such as is preaching of the word.

Ninthly. How far extends the ride of the apostle towards per-
sons rejected of the chiLrch, 1 Cor. v. 1 1, " With such an one no
not to eat;" as that also, "Note that man, and have no company
with him, that he may he ashamed," 2 Thess. in. 14?

1. To "eat" compriseth all ordinary converse in things of this life:
" Give us our daily bread." To '' note " is either the act of the
church setting the mark of its censure and disapprobation on him,
or the duty of the members of the church to take notice of him as
unto the end of not keeping company with him. Wherefore, —

2. Herein all ordinary converse of choice, not made necessary by
l^revious occasions, is forbidden. The rule, I say, forbids, — (1.) All
ordinary converse of choice, not that which is occasional ; (2.) Con-
verse about earthly, secular things, not that which is spiritual, for
such an one may and ought still to be admonished whilst he will hear
the word of admonition ; (3.) It is such converse as is not made
previously necessary by men's mutual engagements in trade and the
like, for that is founded on such rules of right and equity, with such
obligations in point of truth, as excommunication cannot dissolve.

3. No suspension of duties antecedently necessary by virtue of
natural or moral relation is allowed or countenanced by this rule ;
such are those of husband and wife, parents and children, magis-
trates and subjects, masters and servants, neighbours, relations in
propinquity or blood. No duties arising from or belonging unto any
of these relations are released, or the ol)ligation unto them weakened,
by excommunication. Husbands may not hereon forsake their wives
if they are excommunicated, nor wives their husbands; magistrates
may not withdraw their protection from any of their subjects because
they are excommunicated, much less may subjects withhold their obe-

OF EXCOMMUNICATION. 181

dience on any pretence of the excommunication of their magistrates
as such. And the same is true as unto all other natural or moral
relations.

4. The ends of this prohibition are, — (1.) To testify our condemna-
tion of the sin and disapprobation of the person guilty of it, who is
excommunicated ; (2.) The preservation of ourselves from all kinds
of participation in his sin ; (3.) To make him ashamed of himself,
that if he be not utterly profligate and given up unto total apostasy,
it may occasion in him thoughts of returning.

Tenthly. Ho.w ought persons excommunicated to he received into
the church upon their repentance?

Ans. 1. As unto the internal manner, with all readiness and
cheerfulness, with,— (1.) Meekness, to take from them all discourage-
ment and disconsolation, Gal. vi. 1 ; (2.) "With compassion and all
means of relief and consolation, 2 Cor. ii. 7; (3.) With love in all
the demonstrations of it, verse 8; (4.) With joy, to represent the
heart of Christ towards repenting sinners.

2. The outivard manner of the restoration of such a person con-
sists in, — (1.) His testification of his repentance unto the satisfaction
of the church ; (2.) The express consent of the church unto his re-
ception ; (3.) His renewed engagement in the covenant of the church,
whereby he is re-instated or jointed again in the body in his own
proper place ; — in all which the elders, by their authority, are to go
before the church.

All sorts of persons do now condemn the opinions of the Novatians
in refusing the re-admission of lapsed sinners into the church, upon
repentance. But there may be an evil observed amongst some
leading that way, or unto what is worse; and this is, that they seek
not after the recovery of those that are excommunicated, by prayer,
admonition, exhortation, in a spirit of meekness and tenderness, but
are well satisfied that they have quitted themselves of their society.
It is better never to excommunicate any, than so to carry it towards
them when they are excommunicated. But there is a sort of men
unto whom if a man be once an offender, he shall be so for ever.

Eleventhly. Our last inquiry shall be. Whether excommunication
may he regular and valid when the matter of right is dubious and
disputahle, — as many such cases may fall out, especially with respect
unto the occasions of life and mutual converse, — or when the matter
of fact is not duly proved hy positive witnesses on the one hand,
and is denied on the other?

Ans. 1. The foundation of the ejficacy of excommunication, next
and under its divine institution, lies in the light and conviction of
the consciences of them that are to be excommunicated. If these
are not affected with a sense of guilt, as in dubious cases they may
not be, the sentence will be of no force or efficacy.

182 TRUE NATURE OF A GOSPEL CHURCH.

2. A case wherein there is a difference in tlie judgment Osgood and
wise men about it is to be esteemed such a dubious case as is ex-
empted from this censure. Nothing is to be admitted here to take
place but what is reprovable by natural light and the concurrent
judgment of them that fear God.

3. If the case be about such a right or wrong, in pretended fraud,
over-reaching, or the like, as is determinable by civil laws, the
church is no judge in such cases, unless it be by way of arbitration,
1 Cor. vi.

4. If the question be about doctrines that are not on points funda-
mental, so as those who dissent from the church do carry it peaceably
and orderly, there can be no procedure unto ecclesiastical censure;
but if men will dote on their own opinions, wrangling, contending,
and breaking the peace of the church about them, there are other
rules given in that case.

5. If the matter of fact be to be determined and stated by luit-
ness, it is absolutely necessary, by virtue of divine institution, that
there be two or three concurrent testimonies; one witness is not to
be regarded. See Deut. xix. 15 ; Num. xxxv. 30; Matt, xviii. 16, etc.

Wherefore the ensuing rules or directions are to be observed in the
matter of excommunication : —

1. No excommunication is to be allowed in cases dubious and
disputable, wherein right and wrong are not easily determinable
unto all unprejudiced persons that know the will of God in such
things; nor is it to be admitted when the matter of fact stands in
need of testimony, and is not proved by two witnesses at the least.

2. All 'prejudices, all partiality, all provocations, all haste and
precipitation, are most carefully to be avoided in this administration;
for the judgment is the Lord's. Wherefore,—

3. We are continually, in all things that tend unto this sentence,
and eminently in the sentence itself, to charge our consciences with
the mind of Christ and what he would do himself in the case, con-
sidering his love, grace, mercy, and patience, with instances of his
condescension which he gave us in this world.

4. There is also required of us herein a constant remembrance
that we also are in the flesh and liable to temptation; which may
restrain and keep in awe that forwardness and confidence which
some are apt to manifest in such cases. In all these things a watch-
ful eye is to be kept over the methods of Satan, who by all means
seeks to pervert this ordinance unto the destruction of men, which is
appointed for their edification ; and he too often prevails in that de-
sign. And if, by the negligence of a church in the management and
pursuit of this ordinance, he get advantage to pervert it unto the
ruin of any, it is the fault of that church, in that they have not been
careful of the honour of Christ therein.

OF THE COMMUNION OF CHURCHES. 183

Wherefore, — 1. As excommunication by a cursed noise and clatn-
our, with bell, book, and candle (such as we have instances of in
some papal coimcils), is a horrible antichristian abomination : so, —

2. It is an undue representation of Christ and his authority, for
persons openly guilty of profaneness in sinning to excommunicate
them who are blameless in all Christian obedience.

3. All excommunication is evangelically null where there is want-
ing an evangelical frame of spirit in those by whom it is administered,
and there is present an anti-evangelical order in its administration.

4. It is sufficiently evident that, after all the contests and disputes
about this excommunication that have been in the world, the noise
that it hath made, the horrible abuses that it hath been put unto,
the wresting of all church order and rule to give countenance unto a
corrupt administration of it, with the needless oppositions that have
been made against its institution, there is nothing in it, nothing be-
longs unto it, nothing is required unto its administration, wherein
men's outward interests are at all concerned, and which the smallest
number of sincere Christians in any church-society may not perform
and discharge unto the glory of Christ and their own edification.

It is the mystery of iniquity that hath traversed these things into
such a state and posture as is unintelligible unto spiritual wisdom,
unpracticable in the obedience of faith, and ruinous unto all evan-
gelical order and discipline.

CHAPTER XL

Of the communion of churches.

Churches so appointed and established in order as hath been
declared ought to hold communion among themselves, or with each
other, as unto all the ends of their institution and order, for these
are the same in all; yea, the general end of them is in order of
nature considered antecedently unto their institution in particular.
This end is, the edification of the body of Christ in general, or the
church catholic. The promotion hereof is committed jointly and
severally unto all particidar churches. Wherefore, with respect
hereunto, they are obliged unto mutual communion among them-
selves; which is their consent, endeavour, and conjunction, in and for
the promotion of the edification of the catholic church, and therein
their own, as they are parts and members of it.

This communion is incumbent on every church with respect unto
all other churches of Christ in the world equally. And the duties
and acts of it in all of them are of the same kind and nature; for
there is no such disparity between them or subordination among

184 TKUE NATURE OF A GOSPEL CHURCH.

them as should make a difference between the acts of their mutual
communion, so as that the acts of some should be acts of authority,
and those of others acts of obedience or subjection. Wherever there
is a church, whether it be at Rome or Eugubium,^ in a city or a
village, the communion of them all is mutual, the acts of it of the
same kind, however one church may have more advantages to be
useful and helpful therein than another. And the abuse of those
advantages was that which wrought effectually in the beginning of
that disorder which at length destroyed the catholic church, Avith all
church-communion whatever: for some churches, especially that of
Rome, having many advantages, in gifts, abilities, numbers, and re-
putation above many, above most churches, for usefulness in their
mutual communion, the guides of it insensibly turned and per-
verted the addresses made unto them, the advices and assistances
desired of them in way of communion, or their pretences of such
addresses and desires, into a usurpation, first of a primacy of honour,
then of order, then of supremacy and jurisdiction, unto the utter
overthrow of all church order and communion, and at length of the
Avhole nature of the catholic church, as stated and subsisting in par-
ticular churches; as we shall see.

All churches, on their first institution, quickly found themselves
indigent and wanting, though not as unto their being, power, and
order, yet as unto their well-being, with their preservation in truth
and order upon extraordinary occurrences, as also with respect unto
their usefulness and serviceableness unto the general end of further-
ing the edification of the church catholic. The care hereof, and the
making provision for this defect, was committed by our Lord Jesus
Christ unto the apostles during their lives, which Paul calls 'H /aI-
pt[j!,va vaeZiv tuv IxxXriffiuv, 2 Cor. xi. 28, "The care of all the churches;"
yet what was only a pressing care and burden unto them was after-
ward contended for by others as a matter of dignity and power ! the
pretence of it, in one especially, being turned into a cursed domina-
tion, under the style and title of " Servus servorum Dei."

But if a thousand pretences should be made of supplying churches'
defects, after the decease of the apostles, by any other order, way, or
means besides this of the equal communion of churches among them-
selves, they will be all found destitute of any countenance from the
Scripture, primitive antiquity, the nature, use, and end of churches,
yea, of Christian religion itself Yet the pretence hereof is the sole
foundation of all that disposal of churches into several stories of sub-
ordination, with an authority and jurisdiction over one another, which
now prevails in the world. But there is no place for such imagina-
tion, until it be proved either that our Lord Jesus Christ hath not
appointed the mutual communion of churches among themselves by
' See note, vol. xv. p. 300. — Ed.

OF THE COMMUNION OF CHURCHES. 185

their own consent, or that it is not sufficient for the preservation of
the union and furtherance of the edification of the church cathohc,
whereunto it is designed.

Wherefore, our Lord Jesus Christ, in his infinite wisdom, hath
constituted his churches in such a state and order as wherein none
of them are able of themselves, always and in all instances, to attain
all the ends for which they are appointed, with respect unto the edi-
fication of the church catholic; and he did it for this end, that
whereas the whole catholic church is animated by one spirit, which
is the bond of union between all particular churches (as we shall
see), every one of them may act the gifts and graces of it unto the
preservation and edification of the whole.

Herein then, we acknowledge, lieth the great difference which we
have with others about the state of the church of Christ in this
world. We do believe that the mutual communion of particular
churches amongst themselves, in an equality of power and order,
though not of gifts and usefulness, is the only way appointed by our
Lord Jesus Christ, after the death of the apostles, for the attaining
the general end of all particular churches, which is the edification of
the church catholic, in faith, love, and peace. Other ways and means
have been found out in the world for this end, which we must speak
unto immediately. Wherefore it behoveth us to use some diligence
in the consideration of the causes, nature, and use, of this communion
of churches.

But it must be moreover premised, that whereas this communion
of churches is radically and essentially the same among all churches
in the world, yet, as unto the ordinary actual exercise of the duties
of it, it is confined and limited by divine providence unto such
churches as the natural means of the discharge of such duties may ex-
tend unto ; that is, unto those which are planted within such lines of
communication, such precincts or boundaries of places and countries,
as may not render the mutual performance of such duties insuper-
ably difficult. Yet is not the world itself so wide but that, all places
being made pervious by navigation, this communion of churches may
be visibly professed, and in some instances practised, among all
churches, " from the rising of the sun, even unto the going down of
the same," where the name of Christ is known among the Gentiles;
wherein the true nature of the catholic church and its union doth
consist, which is utterly overthrown by the most vehement pretences
that are made unto it, as those in the church of Rome.

Whei-efore such a communion of churches is to be inquired after
as from which no true church of Christ is or can be excluded; in
whose actual exercise they may and ought all to live, and whereby
the general end of all churches, in the edification of the catholic
church, may be attained. This is the true and only Catholicism of

186 TRUE NATURE OF A GOSPEL CHURCH.

the cliurch; which whosoever departs from, or substitutes any thing
else in the room of it under that name, destroys its whole nature,
and disturbs the whole ecclesiastical harmony that is of Christ's in-
stitution.

However, therefore, we plead for the rights of particular churches,
yet our real controversy with most in the world is for the being,
union, and communion of the church catholic ; which are variously
perverted by many, separating it into parties, and confining it to
rules, measures, and canons, of their own finding out and establish-
ment: for such things as these belong neither to the internal nor
external form of that catholic church whose being in the world we
believe, and whose union we are obliged to preserve. And whosoever
gives any description of or limitation to the catholic church besides
what consists in the communion of particular churches intended, doth
utterly overthrow it, and therein an article of our faith.

But this communion of churches cannot be duly apprehended
unless we inquire and determine wherein their union doth consist,
for communion is an act of union that receives both its nature and
power from it or by virtue of it ; for of what nature soever the union
of things distinct in themselves be, of the same is the communion
that they have among themselves.

In the church of Rome, the person of the pope, as he is pope, is
the head and centre of all church-union, nor is there allowed any
union of particular churches with Christ or among themselves but
in and through him. A universal subjection unto him and his autho-
rity is the original spring of all church-union among them : and if
any one soul fail herein, — if, as unto things of faith and divine wor-
ship, he do not depend on the pope and live in subjection unto him, —
he is reputed a stranger and foreigner unto the catholic church; yeo,,
they affirm that be a man never so willing for and desirous of an
interest in Christ, he cannot have it but by the pope !

The communion of churches congenial and suited unto this union,
proceeding from it and exercised by virtue of it, ariseth from a various
contignation of order, or the erection of one story of church-interest
upon another, until we come to the idol placed on the top of this
Babel. So is this communion carried on from the obedience and
subjection of the lowest rubbish of ecclesiastical order unto diocesans,
of them to metropolitans, of them to patriarchs or cardinals, of them
to the pope ; or an ascent is made from diocesan synods, by provincial
and national, to those that are called oecumenical, whose head is the
pope.

Yet two things must be further observed, to clear this communion
of the Roman Catholic church; as, — 1. That there is no ascent of
church order or power by a vital act of communion from the lower
degrees, orders, or consociations, and by them to the pope, as though

OF THE COMMUNION OF CHURCHES. 187

he should receive any thing of church-power from them ; but all the
plenitude of it being originally vested in him, by these several orders
and degrees he communicates of it unto all churches, as the life of
their conjunction and communion. 2. That no man is so jointed in
this order, so compacted in this body, but that he is also personally
and immediately subject to the pope, and depends on him as unto
his whole profession of religion.

And this is that which constitutes him formally to be what he is, —
that is, antichrist ; and the church-state arising from its union unto
him, holding him as its head, subsisting in a communion by virtue
of power received through various orders and constitutions from him,
to be anti christian : for he and it are set up in the room of, and in
direct opposition unto, the Lord Christ, as the head of the catholic
church and the church-state thereon depending. This we have
described, Eph. iv. 15, 16: " Speaking the truth in love, may grow
up," etc.; as also Col. ii. 19, where there is a rejection of them who
belong not unto the church catholic, taken from its relation unto
Christ, and the nature of its dependence on him : " Not holding the
Head," etc.

When men shall cease to be wilfully blind, or when the powers
of the " strong delusion," that begin to abate, shall expire, they will
easily see the direct opposition that is between these two heads and
two churches, namely, Christ and the pope, the catholic church and
that of Rome.

I know well enough all the evasions and distinctions that are
invented to countenance this antichristianism : as, " That there is a
double head, — one of internal influence of grace, which Christ is, and
the pope is not; the other of rule and authority/, which the pope is.
But this also is twofold, supreme and remote, and immediate and
subordinate ; the first is Christ, the latter is the pope. And there is
yet further a twofold head of the church, — the one invisible, which
is Christ ; the other visible, which is the pope."

Not to insist on these gross and horrible figments of a two/old
head of the catholic church, in any sense, which are foreign to the
Scripture, and foreign to antiquity, whereof never one word was heard
in the church for six hundred years after Christ, deforming the
beautiful spouse of Christ into a monster, we will allow, at present,
that the pope is only the immediate, visible, subordinate head of all
rule and authority to their church; which is what they plead for.
Then I say, that the church whereof he is the head is his body,
that it holds him as its hfead, that it is compacted together by the
officers and orders that depend on him and receive all their in-
fluence of church power and order from him: which though he com-
municates not by an internal influence of grace and gifts, (alas, poor
Avretch!) yet he doth it by officers, offices, orders, and laws; so giving

] 88 TEUE NATUEE OF A GOSPEL CHURCH.

union and communion unto the whole body by the effectual work-
ing of every joint and part of the hierarchy under him, for its union,
communion, and edification. This, I say, is the antichrist and the
antichristian church-state, as I shall be at any time ready to main-
tain.

Let any man take a due prospect of this head and this body, as
related and united by the bond of their own rules, constitutions, and
laws, acting in worldly pomp, splendour, and power, with horrid,
bloody cruelties against all that oppose them, and he will not fail of
an open view of all the scriptural lineaments of the apostate, anti-
christian state of the church.

I say again, this assigning of the original of all church order,
union, and communion, unto the pope of Rome, investing him there-
with as an article of faith, constituting him thereby the head of the
church, and the church thereon his body, — as it must be if he be its
head, so as that from him all power of order, and for all acts of com-
munion, should be derived, returning all in obedience and subjection
unto him, — doth set up a visible, conspicuous, antichristian church-
state in opposition unto Christ and the catholic church. But with
this sort of men we deal not at present.

There is a pretence unto a union of churches not derived from
the papal headship ; and this consists in the canonical subjection
of particular churches unto a diocesan bishop, and of such bishops
to metropolitans, which though "de facto" it be at present termi-
nated and stated within the bounds of a nation, yet " de jure" it
ought to be extended unto the whole catholic chiu'ch.

According unto this principle, the union of the catholic church
consists in that order whereby particular churches are distributed
into deaneries, archdeaconries, exempt peculiars, under officials; dio-
ceses, provinces, under metropolitans; and so by or without patriarchs,
to avoid the rock of the Papacy, issuing in a general council, as I
suppose. But, —

1. To confine the union and communion of the catholic church
hereunto is at present absolutely destructive both of the church and
its communion: for all particular churches, when they are by a
coalescency extended unto those which are provincial or national,
have, both politically and ecclesiastically, such bounds fixed unto
them as they cannot pass to carry on communion unto and with
the church as catholic, by any acts and duties belonging unto their
order; and hereby the union and communion of the church is utterly
lost, for the union of the catholic church, as such, doth always
equally exist, and the communion of it is always equally in exercise,
and can consist in nothing but what doth so exist and is so exercised.
"Wherever is the catholic church, there is the communion of saints;
but nothing of this can be obtained by virtue of this order.

OF THE COMMUNION OF CHURCHES. 189

2. We inquire at present after such a union as gives particular
churches communion among themselves, which this order doth not,
but absolutely overthrows it, leaving nothing unto them but subjec-
tion to officers set over them, who are not of them, according to rules
and laws of their appointment; which is foreign to the Scripture and
antiquity.

S. This order itself, the only bond of the pretended union, having
no divine institution, especially as to its extent unto the whole
catholic church, nor any intimation in the Scripture, and being ut-
terly impossible to be put in execution or actual exercise, no man
can declare what is the original or centre of it, whence it is deduced,
and whereon it rests.

Having removed these pretences out of our way, we may easily
discern wherein the union, and consequently the communion, of all
particular churches doth consist; and in the due observation whereof
all that church-order which the Lord Christ hath appointed and doth
accept is preserved.

I say, then, that the true and only imion of all particular churches
consists in that which gives form, life, and being unto the church
catholic, with the addition of what belongs unto them as they are
particular; and this is, that they have all one and the same God
and Father, one Lord Jesus Christ, one faith and one doctrine of
faith, one hope of their calling, or the promised inheritance, one re-
generation, one baptism, one bread and wine, and are united unto
God and Christ in one Spirit, through the bond of faith and love.

This description, with what is suited thereunto and explanatory
of it, is all the account which is given us in the Scripture of the
constituting form of the catholic church, and of the imion of particu-
lar churches among themselves. What church soever fails in the es-
sential parts of this description, or any of them, it is separated from
the catholic church, nor hath either union or communion with any
true churches of Christ.

Two things concur unto the completing of this union of churches,
— 1. Their union or relation unto Christ; 2. That which they have
among themselves.

1. The Lord Christ himself is the original and spring of this
union, and every particular church is united unto him as its head ;
besides which, with or under which, it hath none. This relation of
the church unto Christ as its head the apostle expressly affirms to
be the foundation and cause of its union, Eph. iv. 15, 16, Col. ii. 19,
— the places before quoted. Hereby it is also in God the Father,
2 Thess. i. 1, or hath God as its Father. And unless this union be dis-
solved, unless a church be disunited from Christ, it cannot be so
from the catholic church, nor any true church of Christ in particular,
however it may be dealt withal by others in the world.

190 TRUE NATURE OF A GOSPEL CHURCH,

From Christ, as the head and spring of union, there proceedeth
unto all particular churches a bond of union, which is his Holy
Spirit, acting itself in them by faith and love, in and by the ways
and means and for the ends of his appointment.

This is the kingly, royal, beautiful union of the church : Christ, as
the only head of influence and rule, bringing it into a relation unto
himself as his body, communicating of his Spirit unto it, governing
it by the law of his word, enabling it unto all the duties of faith,
love, and holiness.

For unto the completing of this union on the part of the church,
these things are required: — (1.) Faith in him, or holding him as
the head, in the sincere belief of all things concerning his person,
office, and doctrine in the gospel, with whatever belongs thereunto;
(2.) Love unto him and all that is his; (3.) That especial holiness
whose foundation is repentance and effectual vocation; (4.) The
observance of his commands as unto all duties of divine worship.
These things are essentially requisite unto this imion on the part of
the church. The reality and power of them is the internal form of
the church, and the profession of them is its external form.

2. There concurreth hereunto an union among themselves, I mean
all particular churches throughout the world, in whom the church
catholic doth act its power and duty. And the relation that is be-
tween these churches is that which is termed " relatio sequiparentiae,"
wherein neither of the "relata" is the first foundation of it, but they
are equal. It doth not arise from the subordination of one unto
another, they being all equal as unto what concerns their essence and
power. And the bond hereof is that especial love which Christ re-
quireth among all his disciples, acting itself unto all the ends of the
edification of the whole body.

Take in the whole, and the union of churches consists in their re-
lation unto God as their Father, and unto Christ as their only im-
mediate head of influence and rule, with a participation of the same
Spirit in the same faith and doctrine of truth, the same kind of
holiness, the same duties of divine worship, especially the same
mysteries of baptism and the supjDer, the observance of the same rules
or commands of Christ in all church-order, with mutual love, effectual
unto all the ends of their being and constitution, or the edification
of the church catholic.

There may be failures in them or some of them, as unto sundry
of these things; there may be differences among them about them,
arising from the infirmities, ignorance, and prejudices of them of
whom they do consist, the best knowing here but in part; but whilst
the substance of them is preserved, the union of all churches, and
so of the catholic church, is preserved.

This is that blessed oneness which the Lord Christ prayed for so

OF THE COMMUNION OF CHURCHES. 191

earnestly for his disciples, — that they might be one in the Father
and the Son, one among themselves, and "made perfect in one,"
John xvii. 20-23, without any respect unto that horrid image of it
which was set up in the latter days of the church, which all men
were compelled to bow down unto and worship by the fire of Nebu-
chadnezzar's furnace. Of any other union there is not the least
mention in the Scripture.

This union of the catholic church in all particular churches is
always the same, inviolable, unchangeable, comprehending all the
churches in the world at all times, not confinable unto any state
or party, not interruptible by any external form, nor to be prevailed
against by the gates of hell; and all such disputes about a catholic
church and its union as can be so much as questionable among
them that profess to believe the gospel are in direct opposition unto
the prayers and promises of Jesus Christ. Whilst evangelical faith,
holiness, obedience unto the commands of Christ, and mutual love,
abide in any on the earth, there is the catholic church ; and whilst
they are professed, that catholic church is visible. Other catholic
church upon the earth I believe none, nor any that needs other things
unto its constitution.

These things being premised, I proceed unto that which is our
present inquiry, — namely, wherein the communion of particular
churches among themselves doth consist.

The communion of churches is their joint actings in the same
gospel duties toivards God in Christ, ivith their mutual actings to-
wards each other with respect unto the end of their institution and
being, ivhich is the glory of Christ in the edification of the whole
catholic church.

As unto the actings of the first sort, the ground of them is faith,
and therein is the first act of the communion of churches. And this
communion in faith among all the churches of Christ is fivefold : —

1. General, in the belief of the same doctrine of truth, which is ac-
cording unto godliness, the same articles of faith, and the public pro-
fession thereof; so that every one of them is the pillar and ground
of the same truth. This the primitive church provided for in creeds
and symbols, or confessions of faith, as is known. But as never any
one of them was expressly owned by all churches, so in process of
time they came to be abused, as expressing the sense of the present
church, whether true or false. Hence we have as many Arian
creeds yet extant as those that are orthodox. But unto the com-
munion of all particular churches in the world, there is nothing re-
quired but a belief of the Scripture to be the word of God, with a
professed assent unto all divine revelations therein contained, pro-
vided that no error be avowed that is contrary to the principal or
fundamental doctrines of it. For although any society of men should

192 TRUE NATURE OF A GOSPEL CHURCH.

profess the Scripture to be the word of God, and avow an assent
unto the revelations made therein, yet, by the conceptions of their
minds, and misunderstanding of the sense of the Holy Spirit there-
in, they may embrace and adhere unto such errors as may cut them
off from all communion with the catholic church in faith : such are
the denial of the holy Trinity, the incarnation of the Son of God, his
divine person or office, the redemption of the church by his blood,
the necessity of regeneration by his Spirit, and the like. And they
may also add that of their own unto their professed belief as shall
exclude them from communion with the catholic church: such are
the assertions of traditions as equal with the written Avord, of another
head of the church besides the Lord Christ, of another sacrifice be-
sides what he once offered for all, and the like. But where any are
preserved from such heresies on the one hand and the other, there is
no more required unto communion with the whole church, as unto
faith in general, but only the belief before described.

2. This communion in faith respects the church itself as its ma-
te^Hal object; for it is required hereunto that we believe that the
Lord Christ hath had in all ages, and especially hath in that where-
in we live, a church on the earth, confined unto no places nor parties
of men, no empires nor dominions, nor capable of any confinement;
as also, that this church is redeemed, called, sanctified by him ; that
it is his kingdom, his interest, his concernment in the world; that
thereunto, and [unto] all the members of it, all the promises of God
do belong and are confined ; that this church he will save, preserve,
and deliver, from all opposition, so as that "the gates of hell shall not
prevail against it,"' and after death will raise it up and glorify it at the
last day. This is the faith of the catholic church concerning itself;
which is an ancient, fundamental article of our religion. And if any
one deny that there is such a church called out of the world, sepa-
rated from it, unto which alone, and all the members of it, all the
promises of God do appertain, in contradistinction unto all others,
or confine it unto a party unto whom these things are not appro-
priate, he cuts himself off from the communion of the church of
Christ.

In the faith hereof all the true churches of Christ throughout the
world have a comforting, refreshing communion ; which is the spring
of many duties in them continually.

3. This communion of churches in faith consists much in the prin-
cipal fruit of it, namely, prayer. So is it stated, Eph. ii. 18, "For
through Christ we have access by one Spirit unto the Father." And
that therein the communion of the catholic church doth consist
the apostle declares in the following verses, 19-22, " Now there-
fore," etc.; for prayers in all churches having one object, which is God
even the Father, God as the Father; proceeding in all from one and

OF THE co:m]viunion of churches. 193

the same Spirit, given unto tliem as a Spirit of grace and supplica-
tions to make intercession for them; and all of them continually
offered unto God by the same High Priest, who adds unto it the in-
cense of his own intercession, and by Avhom they have all an access
unto the same throne of grace, — they have all a blessed communion
herein continually. And this communion is the more express in that
the prayers of all are for all, so as that there is no particular church
of Christ in the world, — not any one member of any of them, but they
have the prayers of all the churches in the world and of all the
members of them every day. And however this communion be in-
visible unto the eyes of flesh, yet is it glorious and conspicuous unto
the eye of faith, and is a part of the glory of Christ the mediator in
heaven. This prayer, proceeding from or wrought by one and the
same Spirit in them all, equally bestowed on them all by virtue of the
promise of Christ, having the same object, even God as a Father, and
offered unto him by the same High Priest, together with his own inter-
cession, gives unto all churches a communion far more glorious than
what consists in some outward rites and orders of men's devisincr.

But now if there be any other persons or churches which have any
other object of their prayers but God even the Father, and as our
Father in Christ, or have any other mediators or intercessors by
whom to convey or present their prayers unto God but Christ alone,
the only high priest of the church, or do renounce the aid and assist-
ance of the Holy Spirit as a Spirit of grace and supplications, they
cut themselves off from all communion with the catholic church herein.

4. The unity of faith in all churches effecteth communion among
them in the administration of the same sacraments of baptism and
the supper of the Lord. These are the same in, unto, and amongst
them all; neither do some variations in the outward manner of
their administration interrupt that communion. But wherever the
continuation of these ordinances is denied, or their nature or use is
perverted, or idolatrous worship is annexed unto their administration,
there communion with the catholic church is renounced.

5. They have also by faith communion herein, in that all churches
do profess a subjection unto the authority of Christ in all things,
and an obligation upon them to do and observe all whatsoever he
hath commanded.

Other instances of the like nature might be given, but these are
sufficient to manifest how unscriptural the notion is, that there is no
proper communion with or among churches but what consists in a
compliance with certain powers, orders, and rites, the pressing whereof
under the name of " uniformity"' hath cast all thoughts of real, evan-
gelical church-communion into oblivion.

Secondly. Churches ordained and constituted in the way and
manner, and for the ends, declared in our former discourse on this

VOL. XVI. 13

19-t TRUE NATURE OF A GOSPEI, CHURCH.

subject, and, by virtue of their union unto Christ and among them-
selves, living constantly, in all places of the world, in the actual ex-
ercise of that communion which consists in the performance of the
same church-duties towards God in Christ, unto their own continua-
tion, increase, and edification, have also an especial union among
themselves, and a mutual communion thence arising.

The bond of this union is love; not the common regulated affec-
tion of human nature so called, not merely that power and duty
which is engraven on the hearts of men by the law of creation to-
wards all of the same kind and blood with themselves, but an espe-
cial grace of the Holy Spirit, acting in the church as the principle
and bond of its union unto itself; whence the command of it is called
a " new commandment," because in itself, as unto the only example
of it, in the person of Christ, the causes and motives unto it, with its
peculiar ends and proper exercise, it was absolutely new and evan-
gelical. An explanation of the nature of it belongs not unto this
place; although it be a grace and a duty of so much importance, —
wherein so much of the life, power, and peculiar glory of Christian
religion doth consist, — and is either so utterly lost or hath such vile
images of it set up in the world, that it deserves a full consideration ;
which it may receive in another place.

I say, the Holy Spirit of grace and love being given from Christ,
the fountain and centre of all church-union, to dwell in and abide
with his church, thereby uniting it unto himself, doth work in it and
all the members of it that mutual love which may and doth animate
them unto all those mutual acts which are proper unto the relation
wherein they stand, by virtue of their union unto Christ their head,
as members of the same body one with another.

Herein consists the union of every church in itself, of all churches
among themselves, and so of the whole catholic church, their com-
munion consisting in regular acts and duties proceeding from this
love, and required by virtue of it.

This account of the union and communion of churches may seem
strange unto some, who are enamoured of that image which is set
up of them in the world, in canons, constitutions of rites, and outward
order, in various subordinations and ceremonies, which are most re-
mote from making any due representation of them.

The church, in its dependence on Christ its head, being by its
institution disposed into its proper order for its own edification, or
fitly joined together and compacted, this love working effectually
in every office, officer, and member, according unto its disposal iu
the body for the receiving and communicating supplies for edifica-
tion, gives the whole both its union and communion, all the actings
of it being regulated by divine rule and prescription.

Instead hereof, to erect a machine, the spring and centre of whose

OF THE COMMUNION OF CHURCHES. 195

motions are unknown (any other, I mean, but external force), com-
pacted by the iron joints and bands of human laws, edifying itself by
the power of offices and officers foreign unto the Scriptui'e, acting
with weapons that are not spiritual but carnal, and mighty through
him whose work it is to cast the members of the church of Christ
into prison, as unto an outward conformity, is to forsake the Scrip-
ture and follow our own imagination.

The outward acts of communion among churches, proceeding from
this love, and the obligation that is on them to promote their mutual
edification, may be referred unto the two heads oi advice Siud assistance.

Churches have communion unto their mutual edification by advice
in synods or councils; which must in this place be considered.

Synods are the meetings of divers churches hy their messengers
or delegates, to consult and determine of such things as are of com-
tnon concernment unto them all hy virtue of this communion which
is exercised in them.

1. The necessity and warranty of such synods ariseth, — (1.) From
the light of nature; for all societies which have the same original,
the same rule, the same interest, the same ends, and which are in
themselves mutually concerned in the good or evil of each other, are
obliged by the power and conduct of reason to advise in common for
their own good on all emergencies that stand in need thereof

Churches are such societies; they have all one and the same
authoritative institution, one and the same rule of order and worship,
tlie same ends, as we have declared, and their entire interest is one
and the same. When, therefore, any thmg occurs amongst them that
is attended with such difficulties as cannot be removed or taken away
by any one of them severally, or in whose determination all of them
are equally concerned, not to make use herein of common advice
and counsel is to forsake that natural light which they are bound to
attend unto in all duties of obedience unto God.

(2.) The union of all churches as before described, — in one Head, hy
one Spirit, through one faith and worship, unto the same ends, — doth
so comj)act them into one hody mystical as that none of them is or
can be complete absolutely without a joint acting with other mem-
bers of the same body unto the common good of the whole, as occa-
sion doth require. And this joint acting with others in any church
can be no otherwise but by common advice and counsel; which na-
tural circumstances render impossible by any means but by their
convention in synods by their messengers and delegates : for although
there may be some use of letters missive, and was so eminently in
the primitive churches, to ask the advice of one another in difficult
cases (as the first instance we have of the communion of churches
after the days of the apostles is, in the letter of the church of Corinth
unto that of Rome, desiring their advice about the composing of a

196 TRUE NATURE OF A GOSPEL CHURCH.

difference among them, and the answer of the church of Rome there-
unto), yet many cases may fall out among them which cannot be
reconciled or determined but by present conference ; such as that
was recorded, Acts xv. No church, therefore, is so independent as
that it can always and in all cases observe the duties it owes unto
the Lord Christ and the church catholic, by all those powers which
it is able to act in itself distinctly, without conjunction with others.
And the church that confines its duty unto the acts of its own assem-
blies cuts itself off from the external communion of the church
catholic; nor will it be safe for any man to commit the conduct of
his soul to such a church. Wherefore, —

(3.) This acting in syiiods is an institution of Jesus Christ, not in
an express command, but in the nature of the thing itself, fortified
with apostolical example; for having erected such a church-state,
and disposed all his churches into such order and mutual relation
unto one another as that none of them can be complete or discharge
their whole duty without mutual advice and counsel, he hath thereby
ordained this way of their communion in synods, no other being
possible unto that end. And thereby such conventions are inte-
rested in the promise of his presence, — namely, that " where two or
three are gathered together in his name, there he will be in the
midst of them;" for these assemblies being the necessary effect of
his own constitution, in the nature and use of his churches, are or
may be in his name, and so enjoy his presence.

(4.) The e7id of all particular churches is the edification of the
church catholic, unto the glory of God in Christ; and it is evident
that in many instances this cannot be attained, yea, that it must be
sinfully neglected, unless this way for the preservation and carrying
of it on be attended unto. Truth, peace, and love, may be lost among
churches, and so the union of the catholic church in them be dis-
solved, unless this means for their preservation and reparation be
made use of And that particular church which extends not its duty
beyond its own assemblies and members is fallen off from the prin-
cipal end of its institution; and every principle, opinion, or per-
suasion, that inclines any church to confine its care and duty unto its
own edification only, yea, or of those only which agree with it in
some peculiar practice, making it neglective of all due means of the
edification of the church catholic, is schismatical.

(5.) There is direction hereunto included in the order and method
of church proceedings in case of offence, prescribed unto it by Christ
himself The beginning and rise of it is between two individual
persons; thence is it carried unto the cognizance and judgment of
two or three others before unconcerned ; from them it is to be brought
unto the church ; and there is no doubt but the church hath power
to determine concerning it, as unto its own communion, to continue

OF THE COMMUNION OF CHURCHES. 197

the offender in it or reject bim from it. This must abide, as unto
outward order and the preservation of peace. But no cburcli is in-
fallible in their judgment absolutely in any case; and in many their
determinations may be so doubtful as not to affect the conscience of
him who is censured. But such a person is not only a member of
that particular church, but, by virtue thereof, of the catholic church
also. It is necessary, therefore, that he should be heard and judged
as unto his interest therein, if he do desire it; and this can no way
be done but by such synods as we shall immediately describe.

(6.) Synods are consecrated unto the use of the church in all ages
by the example of the apostles in their guidance of the first churches
of Jews and Gentiles; which hath the force of a divine institution,
as being given by them under the infallible conduct of the Holy
Ghost, Acts XV. ; which we shall speak further unto immediately.

2. Having seen the original of church synods, or their formal cause,
we shall consider also their material cause, or the subject-matter to be
treated of or determined in them ; and this, in general, is every thing
wherein churches are obliged to hold communion among themselves
when any thing falls out amongst them which otherwise would dis-
turb that communion. And hereof some instances may be given : —

(1.) Churches have mutual communion in the profession of the
same faith. If any doubts or differences do arise about it, any
opinions be advanced contrary unto it, either in any particular church,
which they cannot determine among themselves, or among sundry
churches, the last outward means for the preservation of the rule of
faith amono; them, and of their communion in the condemnation of
errors and opinions contrary unto the form of wholesome words, is
by these synods or councils. The care hereof is, indeed, in the first
place, committed unto the churches themselves, as was at large before
declared; but in case, through the subtlety, prevalency, and interest
of those by whom damnable doctrines are broached, the church itself
whereunto they do belong is not able to rebuke and suppress them,
nor to maintain its profession of the truth, or that by suffering such
things in one church others are in danger to be infected or defiled,
this is the last external refuge that is left for the preservation of the
communion of churches in the same faith. We have multiplied ex-
amples hereof in the primitive churches, before the degeneracy of
these synods into superstition and domination. Such was eminently
that gathered at Antioch for the condemnation of the heresies of
Paulus Samosatenus, the bishop of that church.

(2.) It is so with respect unto that order, peace, and unity, wherein
every particular church ought to -svalk in itself and amongst its own
members. There were schisms, divisions, strifes, and contentions, in
some of the churches that were of apostolical planting and watering;
so there were at Antioch, and afterward at Corinth, as also in some of

198 TRUE NATURE OF A GOSPEL CHURCH.

the cliurclies in Galatia. The duty of remedying and healing these
divisions and differences, from Avhat cause soever they arise, is first
incumbent on each particular member in every such church. Unto
them it is given in charge by the apostle in the first place ; and if
every one of them do perform their duty in love, an end will be put
imto all strife. In case of failure therein, the whole church is charged,
in the exercise of its power, authority, and wisdom, to rebuke and
compose such differences; but in case it is not able so to do, as it
fell out in the church at Antioch, then an assembly of other churches
walking in actual communion with that church wherein the differ-
ence is arisen, and thereon concerned in their prosperity and edifi-
cation, by their messengers and delegates, is the last outward means
for its composure.

(3.) Where there hath been any maladministration of discipline,
whereby any members of a church have been injured, — as suppose
they are unduly cast out of the church by the power and interest of
some Diotrephes, or that any members of the church make a party
and faction to depose their elders, as it was in the church at Corinth
when the church at Rome gave them advice in the case, — it is neces-
sary, from the communion of churches and the interest the persons
injured have in the catholic church, whose edification is the end of
all church administrations, that the proceedings of such a church be
reviewed by a synod, and a remedy provided in the case. Nor was
it the mind of the apostles that they should be left without relief
which were unduly cast out of the church by any Diotrephes, nor is
there any other ordinary way hereof but only by synods; but this
case, I suppose, I shall speak unto afterward.

(4.) The same is the case with respect unto tuorship, as also unto
manners and conversation. If it be reported, or known by credible
testimony, that any church hath admitted into the exercise of divine
worship any thing superstitious or vain, or if the members of it walk
like those described by the apostle, Phil. iii. 18, 19, unto the dis-
honour of the gospel and of the ways of Christ, the church itself not
endeavouring its own reformation and repentance, other churches
walking in communion therewith, by virtue of their common interest
in the glory of Christ and honour of the gospel, after more private
ways for its reduction, as opportunity and duty may suggest unto
their elders, ought to assemble in a synod for advice, either as to the
use of further means for the recovery of such a church, or to with-
hold communion from it in case of obstinacy in its evil ways. The
want of a due attendance unto this part of the communion of churches,
with respect unto gospel worship in its purity, and gospel obedience
in its power, was a great means of the decay and apostasy of them
all. By reason of this negligence, instead of being helpful one to
another for their mutual recovery, and the revival of the things that

OF THE COMMUNION OF CHURCHES. 199

were ready to die, tliey gradually infected one another, according as
they fell into their decays, and countenanced one another by their
examples unto a continuance in such disorders.

The image which, in late ages, was set up hereof, in diocesan and
metropolitical visitations, and those of lesser districts, under officers
of antichristian names, hath been useful rather unto destruction than
edification ; but so it hath fallen out in most things concerning church
order, worship, and discipline. The power and spirituality of divine
institutions- being lost, a machine hath been framed to make an ap-
pearance and representation of them, to divert the minds of men from
inquiring after the primitive institutions of Christ, with an experience
of their efficacy.

Considering what we have learned in these later ages, by woful
experience, of what hath fallen out formerly amongst all the churches
in the world, as unto their degeneracy from gospel worship and holi-
ness, with the abounding of temptations in the days wherein we live,
and the spiritual decays that all churches are prone unto, it were not
amiss if those churches which do walk in express communion would
frequently meet in synods, to inquire into the spiritual state of them
all, and to give advice for the correction of what is amiss, the due pre-
servation of the purity of worship, the exercise of discipline, but espe-
cially of the power, demonstration, and fruit of evangelical obedience.

Hence it is evident what are the ends of such synods among
the churches of Christ. The general end of them all is to promote
the edification of the whole body or church catholic; and that, —
(1.) To prevent divisions from differences in judgment and practice,
which are contrary thereunto. The first Christian synod was an as-
sembly of the first two churches in the world by their delegates.
The first church of the Jews was at Jerusalem, and the first church
of the Gentiles was at Antioch ; to prevent divisions and to preserve
communion between them was the first synod celebrated. Acts xv.
(2.) To avoid or cure offences against mutual love among them.
(3.) To advance the light of the gospel by a joint confession and
agreement in the faith. (4,) To give a concurrent testimony against
pernicious heresies or errors, whereby the faith of any is overthrown,
or in danger so to be. (5.) To relieve such by advice as may be by
any Diotrephes unduly cast out of the church.

What are the ends whereunto they have been used may be seen
in the volumes written concerning them, and the numberless laws
enacted in them ; whereof very little belongs unto the discipline of the
gospel or real communion of churches.

3. The measure or extent of them ariseth from concernment and
convenience. All unprejudiced persons do now acknowledge that
the pretence of oecumenical councils, wherein the whole church of
Christ on the earth or all particular churches should be represented,

200 TRUE NATURE OF A GOSPEL CHURCH.

and so obliged to acquiesce in their determinations, is a fond imagi-
nation ; and it were easy to demonstrate in particular how every
one of them which hath in vulgar esteem obtained that title were
openly remote from so being. Such councils never were, and, as it
is probable, never will nor can be, nor are any way needful unto the
edification of the church.

Their due measure and bounds, as was said before, are given them
by concernment and convenience; wherein respect also may be had
unto the ability of some churches to promote edification above others.
Such churches as are, in the same instances, concerned in the causes
of them before declared, and may be helpful unto the ends men-
tioned, are to convene in such synods. And this concernment may
be either from some of those causes in themselves, or from that
duty which they owe unto other churches which are immediately
concerned. So it was in the assistance given by the church at Jeru-
salem in that case which was peculiar to the church of Antioch.

With this interest or concernment there must be a concurrence of
natural, moral, and political conveniences. Some churches are planted
at such distances from others that it is naturally impossible that they
should ever meet together to advise by their messengers; and some
are at such as that they cannot assemble but with such difficulties and
hazards as exempt them from the duty of it. And whereas they are
placed under different civil governments, and those ofttimes engaged
in mutual enmities, and always jealous of the actings of their own sub-
jects in conjunction with them that are not so, they cannot so convene
and preserve the outward peace of the churches. Hence the largest
of the councils of old that are called " oecumenical" never extended
farther than the single Roman empire, when there were innumerable
churches planted under the civil jurisdiction of other sovereigns.

Wherefore, in the assembling of churches in synods, respect is to be
had unto the convenience of their meeting, that it may be, so far as is
possible, without trouble or danger. And this, with respect unto the
causes or occasions of them, will determine what churches (which or
how many) may be necessary on such occasions to constitute a synod.
And it is useful hereunto that the churches which are planted within
such a circumference as gives facility or convenience for such conven-
tions should, by virtue of their mutual conununion, be in express
readiness to convene on all occasions of common concernment.

Again; in the assistance which, in the way of advice and counsel,
any one church may stand in need of from others, respect is to be
had, in their desire, unto such churches as are reputed and known to
have the best ability to give advice in the case; on which account
the church at Antioch addressed themselves in a peculiar manner
unto the church at Jerusalem, which was far distant from them.

But in all these cases use is to be made of spiritual prudence,

OF THE COMMUNION OF CHURCHES. 201

with respect unto all sorts of circumstances; which although some
would deny, [such] as the privilege of even matters of fact, and the
application of general Scripture rules unto practice, because we re-
quire divine institution unto all parts of religious worship, yet we
must not decline from using the best we have in the service of Clirist
and his church, rather than comply with any thing which, in tlie
whole substance of it, is foreign to liis institution.

It was the Roman empire under one monarch, in its civil distribu-
tions for rule and government, which gave the first rise and occasion
unto a pretended visibly ruling catholic church under one spiritual
monarch, distributed into those that were patriarchal, diocesan, me-
tropolitical, and others of inferior kinds; for, retaining the people
in their civil distributions, whereinto they were cast according to the
polity and interest of the empire, thei'e were ecclesiastical officers
assigned unto each distribution, answerable unto the civil officers
which were ordained in the polity of the empire. So, in answer unto
deputies, exarchs, prefects, governors of provinces and cities, there
were found out and erected patriarchs, metropolitans, diocesans, in
various allotments of tenitories and powers, requiring unto their com-
plete state one visible monarchical head, as the empire had; — which
was the pope. And whereas the emperors had not only a civil rule
and power, but a military also, exercised under them by legates,
generals, tribunes, centurions, and the like; so there was raised an
ecclesiastical militia, in various orders of monks, friars, and votaries
of all sorts, who, under their immediate generals and prefects, did
depend absolutely on the sovereign power of the new ecclesiastical
monarch. So was the visible professing church moulded and
fashioned into an image of the old Roman pagan empire, as it was
foretold it should be. Rev. xiii. 13-15. And although this image
was first framed in compliance with it and for a resemblance of it,
yet in process of time it substituted itself entirely in the room of the
empire, taking all its power unto itself, and doing all its works.

From this distribution of various sorts of new-framed chmxhes in
the Roman empire arose a constitution of synods or councils in sub-
ordination one unto another, until, by sundry degrees of ascent, they
arrived unto those which they called " general," under the conduct
of the pope, whose senate they were.

But thesethings have no countenance given them byany divine insti-
tution, apostolical example, or practice of the first churches, but are a
mere product of secular interest working itself in a mystery of iniquity.

Since the dissolution of the Roman empire, nations have been cast
into distinct civil governments of their own, whose sovereignty is in
themselves, by the event of war and counsels thereon emergent.
Unto each of these it is supposed there is a church-state accommo-
dated, as the church of England, the church of Scotland, the church

202 TRUE NATURE OF A GOSPEL CHURCH.

of France, and the like; whose original and being depend on the first
event of war in that [their ?] dissolution. Unto these new church-states,
whose being, bounds, and limits, are given unto them absolutely by
those of the civil government which they belong unto, it is thought
meet that ecclesiastical synods should be accommodated ; but in what
way this is to be done there is not yet an agreement : but it is not
my present business to consider the differences that are about it,
which are known unto this nation on a dear account. Yet this I shall
say, that whereas it is eminently useful imto the edification of the
church catholic that all the churches professing the same doctrine
of faith, within the limits of the same supreme civil government,
should hold constant actual communion among themselves unto the
ends of it before mentioned, I see not how it can be any abridgment
of the liberty of particular churches, or interfere with any of their
rights which they hold by divine institution, if, through more con-
stant lesser synods for advice, there be a communication of their
mutual concerns unto those that are greater, until, if occasion require
and it be expedient, there be a general assembly of them all, to advise
about any thing wherein they are all concerned. But this is granted
only with these limitations: — (1.) That the rights of particular
churches be preserved in the free election of such as are to be mem-
bers of all these synods; (2.) That they assume no authority or
jurisdiction over churches or persons, in things civil or ecclesiastical;
(3.) That none are immediately concerned in this proper synodal
power or authority (which what it is we shall inquire) who are not
present in them by their own delegates.

As for that kind of synods which some call a classis, which is a
convention of the elders or officers of sundry parochial churches, dis-
tinguished for presential communion ordinarily, in some acts of it, by
virtue of their office, and for the exercise of office-power, it is the con-
stitution of a new kind of particular churches by a combination of
them into one, whose original distinction is only in the civil limits of
their cohabitation; which probably may be done sometimes and
in some places unto edification.

4. The persons of whom all sorts of ecclesiastical synods are to
consist must be inquired into ; and there is nothing of mere human
prudential constitution that hath longer obtained in the church than
that these should be officers of the churches only. And whereas,
after the days of the apostles, we have no record, of any synods of more
churches than one, until after the distinction was made between
bishops and presbyters, they were made up of both sorts of them ;
but afterward, those who were peculiarly called bishops enclosed this
right unto themselves, — on what grounds God knows, there being not
one tittle in the Scripture or the light of reason to give them coun-
tenance therein.

OF THE COMMUNION OF CHURCHES. 203

It must therefore be affirmed, that no persons, by virtue of any
office merely, have right to be members of ecclesiastical synods, as
such ; neither is there either example or reason to give colour unto
any such pretence. Further ; no office-power is to be exerted in such
synods as such, neither conjunctly by all the members of them, nor
singly by any of them. Officers of the church, bishops, pastors, elders,
may be present in them, ought to be present in them, are meetest for
the most part so to be, but merely as such it belongs not unto them.
The care, oversight, and rule of the churches Avhereunto they do be-
long, the flock among them distinctly, is committed unto them; and
for that they are intrusted with power and authority by virtue of
their office : but as unto their conjunction in synods, which is a
mere act and effect of the communion of churches among themselves,
it is not committed unto them in a way of peculiar right by virtue
of their office. If it be so, without respect unto the power of the
magistrate in calling them, or of the churches in choosing them, then
it belongs unto them all ; for that which belongs unto any of them, as
such, by virtue of office, belongs equally unto all : and if it belong unto
all, then it belongs unto all of one sort only, as, for instance, bishops;
or unto all of all sorts, as, for instance, presbyters also. If it be stated
in the latter way, then every presbyter, as such, by virtue of his office,
hath right and power to be present in all ecclesiastical synods equal
with that of the bishops; for although it be supposed that his office
is not equal unto theirs, yet it is so also that this right doth equally
belong unto his office. If the former be avowed, namely, that this
right belongs unto bishops only (such as are pleaded for), by virtue of
their office as such, then, — (1.) I desire that any tolerable proof of
the confinement of this right unto such an office be produced, either
from the Scripture, or reason, or the example of the first churches;
which as yet I have never seen. (2.) I fear not to say, that a false
presumption hereof was one principal cause and means of introducing
tyranny into the churches, and the utter ruin of their liberty.

Concerning the composition that is made herein, that some should
convene in ecclesiastical synods by their own personal right and in
virtue of their office, and others by a kind of delegation from some
of their own order, it being a mere political constitution, which I
shall immediately speak unto, it is not here to be taken notice of.

There is nothing, therefore, in Scripture example or the light of
natural reason, with the principles of all societies in union or com-
munion, that will lead us any farther than this, that such synods are
to be composed and consist of such persons as are chosen and dele-
gated by those churches respectively who do act and exert their com-
munion in such assemblies. So was it in the first example of them,
Acts XV. The church of Antioch chose and sent messengers of their
own number to advise with the apostles and elders of the church at

204 thue nature of a gospel church.

Jerusalem, at which consuhation the members of that church also
were present; and this is the whole of the nature and use of ecclesi-
astical synods. It is on other accounts that they make up so great
a part of the history of the church. For the first three hundred
years there were nothing but voluntary conventions of the officers or
elders, bishops and presbyters, with some others of neighbouring
churches, on the occasion of differences or heresies among them. In
and from the council of Nice, there were assemblies of bishops and
others, called together by the authority of the Roman emperors, to
advise about matters of faith. In after ages, those which were called
in the western parts of the world, in Italy, Germany, France, and
England, were of a mixed nature, advising about things civil and
political, as well as sacred and religious, especially with respect unto
mutual contests between popes and princes. In them the Avhole
nature of ecclesiastical synods was lost and buried, and all religion
almost destroyed.

Thus this laudable practice of churches acting their mutual com-
munion by meeting in synods or assemblies, by their delegates or
messengers, to advise about things of their common concei'nment
and joint edification, as occasion should require, founded in the light
of nature, and countenanced by primitive, apostolical example, was
turned, by the designing interests and ambition of men, into the
instating of all church-power in such synods, and the usurpation of
a power given unto no churches nor all of them together ; as might
be made evident by instances innumerable.

And whereas they have made such a noise in Christian religion,
and have filled so many volumes with their acts and doings, yet some
of them who, under the pope, would place all religion in them, do
grant and contend that they are a mere human invention; so Bellar-
mine affirms Pighius to have done in his book De Coelest. Hierarch.
lib. vi. cap. i. But for his part he judgeth that it is more probable
that they have a divine original by virtue of that word, " Where two
or three are gathei'ed together in my name, there I will be in the
midst of them," Matt, xviii. 20, De Concil. lib. i. cap. iii. ; which will
not bear the least part of the superstructure pretended to be built
upon it.

Of these delegates and messengers of the churches, the elders or
officers of them, or some of them at least, ought to be the principal;
for there is a peculiar care oi public edification incumbent on them,
which they are to exercise on all just occasions. They are justly pre-
sumed to know best the state of their own churches, and to be best
able to judge of matters under consideration ; and they do better
represent the churches from whom they are sent than any private
brethren can do, and so receive that respect and reverence which is
due to the churches themselves; as also, they are most meet to re-

OF THE COMMUNION OF CHURCHES. 205

port and recommend the synodal determinations unto their churches;
and a contrary practice v/ould quickly introduce confusion.

But yet it is not necessary that they alone should be so sent or dele-
gated by the churches, but [they] may have others joined with them, and
had so until prelatical usurpation overturned their liberties. So there
were others besid es Paul and Barnabas sent from Antioch to Jerusalem;
and the brethren of that church, whatever is impudently pretended to
the contrary, concurred in the decree and determination there made.

5. That which is termed the calling of these synods, is nothing but
the voluntary consent of the churches concerned to meet together hy
their delegates and messengers, for the ends before declared.

I no way deny but that a Christian magistrate may convene, by
his authority, the bishops, pastors, or ministers, with such others as
he shall think meet, within his own territories, yea, and to receive
into his convention meet men out of the territories of others, by their
consent; to advise among themselves and to give him advice about
the concernments of religion and of the church under his dominion,
and regulate himself accordingly. It hath been practised with good
success, and may be with bad also. And I do deny that churches
have power, without the consent and authority of the magistrate, to
convene themselves in synods to exercise any exterior jurisdiction
that should affect the persons of his subjects any otherwise than by
the law of the land is allowed.

But whereas the synods whereof we treat, and which are all that
belong unto the church, can take no cognizance of any civil affairs
wherein the persons of men are outwardly concerned, have no juris-
diction in any kind, can make no determination but only doctrinal
declarations of divine truth, of the same nature with the preaching
of the word, there is no more required unto their calling, beyond
their own consent, but only that they may meet in external peace
by the permission of the magisti'ate; which when they cannot ob-
tain, they must deport themselves as in case of other duties required
of them by the law of Christ.

6. In the last place, I shall speak briefly of the power and autho-
rity of these synods, in what measures, extent, and numbers soever
they are assembled ; for although this may be easily collected from
what hath been declared concerning their original, nature, causes,
use, and ends, yet it may be necessary to be more particularly in-
quired into, because of the many differences that are about it.

There is a threefold power ascribed unto synods. The first is
declarative, consisting in an authoritative teaching and declaring the
mind of God in the Scripture; the second is constitutive, appointing
and ordaining things to be believed, or done and observed, by and
upon its own authority; and, thirdly, executive, in acts of jurisdiction
towards persons and churches.

206 TRUE NATURE OF A GOSPEL CHURCH.

The persons whom the authority pleaded may affect are of two
sorts: — (1.) Such as have their proper representatives present in
such synods, who are directly concerned in its conciliary determina-
tions; (2.) Such as have no such representatives in them, who can
be no otherwise concerned but in the doctrine, materially considered,
declared in them.

Wherefore the ground of any church's receiving, complying with,
or obeying the determinations and decrees of synods must be either,
— (1.) The evidence of truth given unto those determinations by the
synod from the Scripture ; or, (2.) The authority of the synod itself
affecting the minds and consciences of those concerned.

In the first Avay, wherein the assent and obedience of churches is
resolved ultimately into the evidence of truth from the Scripture, upon
the judgment which they make thereof, not only the discovery of truth
is to be owned, but there is an authoritative proposal of it by virtue
of the promised presence of Christ in them, if duly sought and re-
garded ; whence great respect and reverence is due unto them.

The power of a synod for the execution of its decrees respects either,
— (1.) The things or doctrines declared, and is recommendatory of
them, on its authority from the presence of Christ; or, (2.) Persons,
to censure, excommunicate, or punish those who receive them nat.

These things being premised, the just power of synods may be
positively and negatively declared in the two following assertions: —

(1.) The authority of a synod declaring the mind of God from the
Scripture in doctrine, or giving counsel as unto practice synodically,
unto them whose proper representatives are present in it, whose de-
crees and determinations are to be received and submitted unto on
the evidence of their truth and necessity, as recommended by the
authority of the sjTiod from the promised presence of Christ among
them, is suitable unto the mind of Christ and the example given by
the apostles. Acts xv.

Hence it is evident that, in and after such synods, it is in the
power of churches concerned humbly to consider and weigh, — [1.]
The evidences of the presence of Christ in them, from the manner,
causes, and ends, of their assembling, and from their deportment
therein. [2.] What regard, in their constitutions and determinations,
there hath been unto the word of God, and whether in all things it
hath had its due pre-eminence. [3.] How all their determinations
have been educed from its truth and are confirmed by its authority.

Without a due exercise of judgment with respect unto these things,
none can be obliged by any synodical determinations, seeing that,
without them and on the want of them, many assemblies of bishops,
who have had the outward appearance and title of synods or coun-
cils, have been dens of thieves, robbers, idolaters, managing their
synodical affairs with fury, wrath, horrible craft, according to their

OF THE COMMUNION OF CHURCHES. 207

interests, unto the ruin of the church. Such were the second Ephe-
sme, the second at Nice, and that at Trent, and others not a few.

Hence nothing is more to he feared, especially in a state of the
church wherein it is declining in faith, worship, and holiness, than
synods, according to the usual way of their calling and convention,
where these things are absent, for they have already been the prin-
cipal means of leading on and justifying all the apostasy which
churches have fallen into ; for never was there yet synod of that
nature which did not confirm all the errors and superstitions which
had in common practice entered into the church, and opened a door
to a progress in them, nor was ever the pretence of any of them for
outward reformation of any use or signification.

(2.) The authority of a synod determining articles of faith, consti-
tuting orders and decrees for the conscientious observance of things
of their own appointment, to be submitted unto and obeyed on the
reason of that authority, under the penalty of excommunication, and
the trouble by custom and tyranny thereto annexed, or acted in a
way of jurisdiction over churches or persons, is a mere human inven-
tion, for which nothing can be pleaded but prescription from the
fourth century of the church, when the progress of the fatal apostasy
became visibla

The proof of both these assertions depends on what was before de-
clared of the nature and use of these synods; for if they are such as
we have evinced, no other power or authority can be ascribed unto
them but that here allowed. Yet the whole may be further illus-
trated by some brief considerations of the assembly at Jerusalem in
the nature of a synod, recorded Acts xv.

(1.) The occasion of it was a difference in the church of Antioch,
which they could not compose among themselves, because those who
caused the difference pretended authority from the apostles, as is
evident, verses 1, 24.

(2.) The means of its convention was the desire and voluntary
reference of the matter in debate made by the church at Antioch,
where the difference was, unto that at Jerusalem, where, as it was
pretended, the cause of the difference arose, unto the hazard of their
mutual communion, to be consulted of with their own messengers.

(3.) The persons constituting the synodwere the apostles, elders, and
brethren of the church at Jerusalem, and the messengers of that of An-
tioch, with whom Paul and Barnabaswerejoinedinthe same delegation.

(4.) The matter in difference was debated, as unto the mind of God
concerning it in the Script^ire, and out of the Scripture. On James'
proposal the determination was made.

(5.) There was ?i of /ttn^ im2)0sed anew on the practice of the churches;
only direction is given in one particular instance as unto duty, neces-
sary on many accounts unto the Gentile converts, namely, to abstain

208 TRUE NATURE OF A GOSPEL CHURCH.

from fornication and from the use of their liberty in such instances
of its practice as whereon scandal would ensue ; which was the duty
of all Christians even before this determination, and is so still in
many other instances besides those mentioned in the decree, only it
was now declared unto them.

(6.) The grounds whereon the synod proposed the reception of and
compliance with its decrees were four: — [1.] That what they had
determined was the mind of the Holy Ghost: " It pleased the Holy
Ghost." This mind they knew either by inspiration, or immediate
revelation made unto themselves, or by what was written or recorded
in the Scripture, which ou all other occasions they alleged as what
was the word and spoken by the Holy Ghost; and it is evident that
it was this latter way, namely, a discoveiy of the mind of the Holy
Ghost in the Scripture, that is intended. However, it is concluded
that nothing be proposed or confirmed in synods but what is well
known to be the mind of the Holy Ghost in the Scripture, either
by immediate inspiration or by Scripture revelation. [2.] The
authority of the assembly, as convened in the name of Christ and by
virtue of his presence, whereof we have spoken before : " It pleased
the Holy Ghost and us." [3.] That the things which they had de-
termined were "necessary;" that is, antecedently so unto that deter-
mination,— namely, the abstaining from the use of their liberty in
things indifferent, in case of scandal. [4.] From the duty with re-
spect unto the peace and mutual communion of the Jewish and
Gentile churches: "Doing thus/' say they, "ye shall do well;"
which is all the sanction of their decree, manifesting that it was
doctrinal, not authoritative in way of jurisdiction.

(7.) The doctrinal abridgment of the liberty of the Gentile Chris-
tians in case of scandal they call the " imposing of no other burden,"
in opposition unto what they rejected, namely, the imposing a yoke
of ceremonies upon them, verse 10: so that the meaning of these
words is, that they would lay no burden on them at 'all, but only
advise them unto things necessary for the avoidance of scandal; for
it is impious to imagine that the apostles would impose any yoke or
lay any burden on the disciples but only the yoke and burden of
Christ, as being contrary to their commission, Matt, xxviii. 19, 20.

Hence it will follow that a synod convened in the name of Christ,
by the voluntary consent of several cluxrches concerned in mutual
communion, may declare and determine of the mind of the Holy
Ghost in the Scripture, and decree the observation of things true
and necessary, because revealed and appointed in the Scripture ; which
are to be received, owned, and observed on the evidence of the mind
of the Holy Ghost in them, and on the ministerial authority of the
synod itself

A LETTER

CONCERXiNO

THE MATTEE OF THE PEESENT EXCOMMUNICATIONS.

11.
A DISCOURSE

CON'CERXINQ

THE ADMINISTRATION OF CHUECH CENSUEES.

VOL. XVI. 14

PREFATOHY NOTES.

I.

No date can be assigned to this letter on the subject of the excommunications. The reader
will find an explanation of these cruel processes in a prefatory note to our author's
" Word of Advice to the Citizens of London:" see vol. xiii. p. 576. The letter, which is
"written, especially towards the close, with some point and humour, exposes the prostitu-
tion of a gospel ordinance implied in these excommunications by the civil power, and
vindicates the character of the Dissenters, against whom they were issued.

ir.

The tract on the administration of church censures appeared in the folio volume of
" Sermons and Tracts," which was published in 1721, but seems to have been previously
given to the world. It is of use in explaining and defending Congregational usages in
matters of ecclesiastical discipline. — Ed.

A LETTER

CONCEMING THE MATTER OF THE PRESENT EXCOMMUNICATIONS.

Sir,
You judge aright, that at my last being in London I did consider
the unusual hurry of excommunications against those called Dissen-
ters; and, because of the novelty of the proceedings therein, I did,
moreover, endeavour my own satisfaction as unto the design, causes,
and ends of them ; and I find it a thing easily attainable, without
difficulty or curiosity of inquiry: for, whereas there is no covering of
religion, nor any thing appertaining thereunto, save only a name or
title cast upon them, they openly discover themselves of what sort
they are, and what they belong unto; and among many other inde-
cencies wherewith they are accompanied, one seemed to me to be
very notable, and this is, the collection of whole droves together by
summons and citations, then dealing with them in such a clamor-
ous manner as makes a representation of a public market or fair for
chaffering about souls. But that, I found, which did jirincipally
affect the minds of men was the event which these proceedings do
tend unto and will produce ; and they generally concluded that they
would be highly prejudicial, if not ruinous, unto all trust and trade
among the peaceable subjects of the kingdom. For they said that if
the commissaries would do as in the old Roman proscriptions in the
time of Sylla, and of the triumvirate afterward, and set up the names
of all that were to be proceeded against in public tables, to be ex-
posed to the view of all, those concerned might shift for themselves
as well as they could, and the residue of mankind might be at liberty
to follow their own occasions; but whilst they retain an unreasonable
reserve in their own breasts, as unto persons to be ruined by them,
so as that they know not whose names, their own or of those with
whom they are concerned, they shall see the next day affixed on the
church-doors in order unto excommunication, it deprives them of all
repose in the law of the land or public justice, and breaks all their
measures about the disposal of their affairs. How far this is already
come to pass, you, that are in the place, know better than I; but
sure I am that the very rumour of it gives a general discomposure
unto the minds of men.

212 A LETTER CONCERNING EXCOMMUNICATION.

Hearing no other discourse of these things, I was somewhat sur-
prised with your letter, wherein you required my thoughts what in-
fluence these excommunications may have on the consciences of them
who are so excommunicated; for I did not think there would have
been any question made about it : but since you are pleased to make
the inquiry, I shall, for the satisfaction of my respects unto you
(though as unto any other end I judge it needless), give you a brief
account of my judgment concerning these proceedings ; which is the
same, for the substance of it, with that of all sober persons with whom
I ever conversed.

Excommunication is the name of a divine institution of Christ,
wherein, and in whose due and just administration, the consciences
of Christians are, or ought to be, highly concerned ; and this, as for
other causes, so principally because it is the only sure representation
of the future judgment of Christ himself: he did appoint it for this
end, that so it might be. Providential dispensations are various,
and no certain judgment can be made on them, as unto the final and
eternal determination of things and causes: " No man knoweth love
or hatred by the things" of that nature "that are before him." But
this is ordained by the law of Christ, to be a just representation of
his future judgment, with a recognition of the cause which he will
proceed upon Therefore it is divinely instructive in what he him-
self will do in the great day : it is " futuri judicii prasjudicium." But
he will scarcely be thought well advised who shall send men to
Doctors' Commons to learn the way and manner of Christ's judg-
ment of his church, with the causes which he will proceed upon.
He himself giveth another account of it, Matt. xxv. 31 unto the end
of the chapter. Of what he there declares, there is neither name nor
thing found among men of those practices which we treat about.
The mentioning of them would be looked on as a sedition against
their authority, or else make them ashamed, as a thief when he is
found. But for any sort of persons to undertake the administration
and execution of the sentence of excommunication against others,
not m^aking it their design to represent the judgment of Christ to-
wards impenitent sinners, is to bid defiance to him and his gospel.
Wherefore no person whatever, wise or unwise, good or bad, can be
concerned in the excommunication in conscience, or on a religious
account. I speak not only of them who are forced to suffer hy them,
but of them also by whom they are administered and denounced ;
for it is impossible that men should be so far forsaken of all under-
standing as to imagine that the proceedings therein do belong unto
the gospel or Christian religion any otherwise but as a debasement
and corruption of it : neither is any man ever the less of the com-
munioa of the church of England by these excommunications, though

A LETTER CONCERNING EXCOMMUNICATION. 213

he may, by force, be debarred from some advantages that belong
thereunto. Neither is the communion of any church to be valued
from which a man may be really and effectually expelled by such
means; for this excommunication is not only null as to the efficacy
of its sentence, on the account of its maladministration, but it is not
in any sense that which it is called, and which it pretends to be.
Idols are called "gods," but we know they are "nothing in the world ;"
so is this proceeding called " excommunication," but is no such thing
at all. If a man should paint a rat or hedge-hog, and write over
it that it is a lion, no man would believe it so to be because of its
magnificent title. All that it can pretend unto is a political engine,
used to apply the displeasure of some, upon an accidental advantage,
unto them whose ruin they design ; and therein a satisfaction unto re-
venge, for discountenancing their supposed interest. That there is any
acting in it of the authority of Christ, any representation of his love,
care, and tenderness towards his church, any thing that is instructive
in his mind or will, any "prseludium^of the future judgment, no man,
I suppose, does pretend ; nor, I am sure, can do so, without reflecting
the highest dishonour imaginable on Christ himself and the gospel.
To make these things yet more evident, and to show how remote
the present excommunications are from all possibility of affecting
the consciences of any, I shall briefly pass through the consideration
of those things which principally belong unto them, and whereinto
all their efficacy is resolved. And that which first offereth itself is
the persons by whom they are administered. The truth is, there is
such a variety of scenes in this tragedy, and such different actors in it,
— from [the] apparitor with Avhom it begins, unto the jailer with whom
it ends, — that it seems not easy whom to ascribe the animating power
and authority that is in it unto ; but yet, on a little consideration, the
matter is plain enough. The ministers of the parishes wherein the
excommunicated persons are supposed to dwell, by whom the sen-
tence of excommunication is rehearsed out of a paper from the court,
have no concernment herein; for they know nothing of the causes or
reasons of it, nor of the process therein, nor do pretend unto any
right for the cognizance of them, nor do, for the most part, know the
persons at all on whose qualifications alone the validity or invalidity
of the sentence doth depend, nor can give an account to God or man
of what is done, as to right and equity : and therefore I no way doubt
but that those who are learned and pious among them do hardly
bear the yoke of being made such properties^ in those acts and duties
which appertain unto their ministerial function. But it is known
who they are who begin the work, and carry on the process of it

1 Articles and machinery necessary for the stage; used here in a sense equivalent to
"puppets." — Ed.

214 A LETTER CONCERNING EXCOMMUNICATION.

until its final execution} and I shall say no more concerning them
but this alone, that how meet soever they may be for the transaction
of civil affairs, or for the skilful managing of that work herein which
they suppose committed unto them, yet as unto any thing wherein
conscience may be affected with the authority of Jesus Christ, they
can be of no consideration in it. If any man can but pretend to
believe that our Lord Jesus, by an act, grant, law, or institution of
his, by any signification of his mind or will, hath committed, or doth
commit, the keys of the kingdom of heaven, the power of binding
and loosing, of expelling out of and admitting into his church, unto
these or such persons, he hath assuredly confidence enough to pre-
tend unto a persuasion of whatever he pleases. They do not believe
it themselves, nor among themselves pretend unto any such thing,
but only a power to execute their own laws or canons. They do not
judge that any personal, moral, or spiritual qualifications are required
unto ecclesiastical administrations, which yet to deny is to under-
mine all religion; without which they may be fit for all church-duties
who are no better than that archdeacon of Oxford, who, being charged
with immoralities in his conversation, justified himself by the sound-
ness of his faith, affirming that he believed three Gods in one person,
and, besides, he believed all that God himself did believe ! Let a man
out of interest, or fear, or ignorant superstition, strive never so much
to affect his conscience with the excommunications of such men, he
will never be able to effect it.

But be the personal qualifications of those intended what they
please, the question is, how they came by that power and authority
herein which they pretend unto? They are chancellors, archdea-
cons, commissaries, officials, with their court attendants, of whom
we speak. I confess these horrid names, with the reports concern-
ing them and their power, are enough to terrify poor harmless men,
and make them fear some evil from them. But excommunication
is that which no man knows on what grounds to fear from these
names, titles, and offices : for that is the name of a divine ordinance
instituted by Christ in the gospel, to be administered according to
the rule and law thereof ; but these names, and those unto whom
they do belong, are utterly foreign unto the Scriptures, and, as unto
the work, to the practice of the church for a thousand years. What,
therefore, is done by them of this kind must of necessity be utterly
null, seeing that, as such, they have no place in the church them-
selves by the authority of Christ. But however it be undeniably
evident that they have no relation unto the Scripture, nor can have
any authority from Christ by virtue of any law or institution of his,
nor countenance given unto them by any practice of the primitive
church, yet what they do in this kind being pretended acts of power

A LETTER CONCERNING EXCOMMUNICATION. 215

and authority, an authority for them must be pleaded by them.
But then it may be justly demanded of them what it is, of what
nature and kind, how it is communicated unto them, or derived by
them from others. This is that which those who are excommuui-
cated by them are principally concerned to inquire into ; and which
themselves in the first place are obliged to declare and evince. Un-
less men are satisfied in conscience that those who act against them
have just authority so to do, or in what they do, it is utterly impos-
sible they should be concerned in conscience in what is done against
them, or be any ways obliged thereby. Here, therefore, they abide
until they are satisfied in this just and necessary demand.

But here all things are in confusion; they can declare neither what
authority is required unto what they do, nor how they came to pos-
sess that which they pretend unto. If it be from Christ, how comes
it to operate on the outward concerns of men, their liberties and
estates? If it be merely of man, whence do they give the name and
pretence of a divine ordinance unto what they do? If any should
follow the clue in this labyrinth, it is to be feared that it would
lead them into the abyss of papal omnipotency.

As they exercise this power in courts of external jurisdiction and
forms of law, they will not deny, I suppose, but that it is from the
king. But why do they not, then, act that power in the king's name ?
for what is not done by his name is not done by his authority.
Ministers do not preach nor administer sacraments in the name of
the king; for they do it not by his authority or by virtue of autho-
rity derived from him : nor do parents govern their children or
families in his name, but their own ; because authority for it is their
own by the law of God and nature. But t^at exercise of power
which externally affects the civil rights and' hberties of men must
be in the king's name, or the foundations of the government of the
nation are shaken. — But I make it not my concernment what name
or style they use in their courts. Let it be granted, for their own
security, that they have all their power and authority from the king,
it must be therewithal granted of what nature it is, — namely, civil,
and not spiritual. But why, then, doth Avhat they do not go under
the name of a civil order, constitution, or penalty, but of an ordi-
nance or institution of Jesus Christ? Are not these things in their
own nature everlastingly distinct? and is not conscience hereby fully
absolved from any respect unto it as such an ordinance ; which, on this
supposition, it neither is nor can be? It is easily discernible how
these things tend unto the utter confusion of all things in religion.

If it be said that the power of it, as it is excommunication, is ori-
ginally seated in the prelates, by virtue of their office, and is com-
municated unto these sorts of persons by commission, delegation, or

216 A LETTER CONCERNING EXCOMMUNICATION.

deputation, under their seals, it will yield no relief; for this fiction
of the delegation of office-power, or the power of office, unto any,
without giving them the office itself whereunto that power belongs,
is gross and intolerable. Let it be tried whether the bishops can dele-
gate the power of ministerial preaching the word and administration
of the sacraments unto any persons, without giving them the office
of the ministry. If excommunication be an act of office-power, autho-
rity to administer it cannot be delegated unto any without the office
itself whereunto it doth belong; for these things are inseparable. I
certainly believe it is the duty and concernment of some men to state
proceedings of this nature on better foundations ; that the exercise of
such solemn duties of Christian religion be not exposed to utter con-
tempt, nor men led, by a discovery of false pretences of divine in-
stitutions, to despise the things themselves that are so abused.

It were easy, from many other considerations, to demonstrate the
nullity of these men's pretended authority with respect unto excom-
munication as it is an ordinance of the gospel, in which respect alone
the consciences of men are concerned ; and as unto their power over
the civil rights and interests of men, those troubled by them must
shift as well as they can.

But yet further : the manner of the administration of the present^
excommunications doth evidence their invalidity and nullity. That
which they pretend unto, as hath been said, is a divine ordinance,
an institution of Jesus Christ; and this declares in general how it
ought to be administered by them who have authority for it and are
called thereunto: for it hence followeth that it ought to be accom-
panied with an humble reverence of him and his authority ; diligent
attendance unto his law and the rule of his word in all things; with
solemn, reiterated invocation of his holy name, for his presence,
guidance, and assistance. Where these things are neglected in the
administration of any divine ordinances, it is nothing but the taking
the name of God in vain, and the profanation of his worship. It
may be some will despise these considerations; I cannot help it, — they
do it at their utmost peril. It is conscience alone which I respect
in this discourse ; — they who have any such thing will think these
things reasonable.

Again : the especial nature of this institution doth require an espe-
cial frame of mind in its administration, for it is the cutting off of a
member of the same body with them, which cannot be without sense
and sorrow (to cut off any one from a church who was never a member
of it by his own consent, nor doth judge himself so to be, is ridicu-
lous) ; hence St Paul calls the execution of this censure, " bewailing,"
2 Coi'. xii. 21, denominating the whole action from the frame of
mind wherewith it ought to be performed. And he that shall dare

A LETTER CONCEENING EXCOMMUNICATION. 21 7

to decree or denounce this sentence without sorrow and compassion
for the sin and on the person of him that is excommunicated, plays
a game with things sacred for his advantage, and shall answer for his
presumption.

Besides, as was before observed, it is an instituted representation of
the Lord Christ and his judgment in and of the church at the last
day. If the consideration hereof be once out of the minds of them
by whom it is administered, they must unavoidably err in all that
they do, — much more if it be never once in them. But this they
ought to take on their souls and consciences, that what they do,
Christ himself, if present, would do, and will do the same at the last
day; for so he will deal with all impenitent sinners, — he will denounce
them accursed, and deliver them to Satan. There is undoubtedly
required from hence a reverential care and circumspection in all that
is done here. To make a false representation of Christ in these
things, — that is, his wisdom, authority, holiness, love, and care towards
the church, — is the worst and most deformed image that can be set
up. What higher indignity can be offered to his gracious holiness
than to act and represent him as furious, proud, passionate, unmer-
ciful, and delighting in the ruin of those that openly profess faith in
him and love unto him? God forbid that we should think that he
hath any concern in such ways and proceedings !

Whereas, also, the next end of this censure is not destruction, but
edification, or the repentance and recovery of lapsed sinners, it ought
to be accompanied with continual fervent prayers for this end. This
the nature of the thing itself requireth, this the Scripture directs
unto, and such was the practice of the primitive church.

If we are Christians, we are concerned in these things as much as
we are in the glory of Christ and the salvation of our own souls. If
we only make a pretence of religious duties, if we only erect an
image of them for our own advantage, we rtiay despise them, but at
our peril. How well these things are observed in the present ex-
communications is notorious. Once to mention them is to deserve
a second thunderbolt ! An account of them, as to matter of fact,
will be given shortl}^ At present I .shall only say, that there is not
any transaction of affairs in any kind, amongst men civilized, wherein
there is a greater appearance and evidence of turbulent passions,
acting themselves in all manner of irregularities, more profaneness
of expression, more insolent insultations, more brawling, litigi-
ous proceedings, more open mixtures of money demanded in pre-
tended administrations of right and equity, than there are in the
public proceedings about them. Shall any Christian suppose that
the Holy Spirit of God, on whom alone depends the efficacy of all
divine ordinances unto their proper end, will immix his holy opera-

218 A LETTER CONCERNING EXCOMMUNICATION.

tions in or with this furious exertion of the lusts of men? If this
be looked on as the complement of Christian discipline, or the last
and utmost actings of the authority of Christ towards men in this
world, it must needs be a temptation unto men of atheistical inclina-
tions; certainly greater scandal cannot be given. And it is the in-
terest of some, at least for the preservation of a veneration to their
office, to dispose of proceedings in this case in such a way and manner
as may administer occasion of consideration unto them concerned, and
not so as to be carried on, as at present, with laughter, indignation,
and confusion; and if dissenters are to be destroyed, it is desirable
that the work were left unto the penal statutes, — which, as now pro-
secuted and interpreted, are sufficient for it, — rather than that the
name of religion and a divine ordinance should, merely for that end,
be exposed to contempt.

The last thing that I shall trouble you with at present is, the con-
sideration of the persons against whom the present excommunications
are blustered, with the pretended causes of them. These are they
whom they call Dissenters; concerning whom we may inquire what
they are, and the cause of this pretended ecclesiastical severity
towards them. And as unto the first part of the inquiry, they are
such as believe and make open profession of all the articles of the
Christian faith ; they do so as they are declared in the Scripture ; nor
is the contrary charged on them. There is nothing determined by
the ancient councils to belong unto Christian faith which they dis-
believe; nor do they own any doctrine condemned by them. They
profess an equal interest of consent in the harmony of protestant
confessions with any other Protestants whatever. They own the
doctrine of the church of England as established by law, in nothing
receding from it ; nor have they any novel or uncatholic opinion of
their own.

It is therefore utterly impossible to separate them from the com-
munion of the catholic church in faith, or to cast them from that
Rock whereon they are built thereby.

They do also attend unto divine worship in their own assemblies:
and herein they do practise all that is agreed on by all Christians in
the world, and nothing else ; for they do not only make the Scripture
the sole rule of their worship, so as to omit nothing prescribed therein
to that purpose, nor to observe any thing prohibited thereby, but their
Avorship is the very same with that of the catholic church in all ages;
nothing do they omit that was ever used by it, nothing do they observe
that was ever condemned by it. And this must be the principle and
measure of catholic union in worship, if ever there be any such thing
in the earth; to expect it in any other observances is vain and foolish
Offering prayers and praises to God in the name of Jesus Christ, read-

A LETTER CONCERNING EXCOMMUNICATION. 219

ing the lioly Scripture and expounding of it, singing of psalms to God,
preaching of the word, with the administration of the sacraments of
baptism and the Lord's supper, in a religious observation of the Lord's
day unto these ends, all according as God doth enable them by his
Spirit, is the sum and substance of the worship of the catholic church,
wherein all Christians are agreed. These things the Scripture doth
prescribe, and these things the church in all ages hath observed.
All differences about this worship, which have filled the world with
inhuman contentions, arose from men's arbitrary addition of forms,
rites, modes, ceremonies, languages, cringings, adorations, which they
would have observed in it; whereof the Scripture is silent and pri-
mitive antiquity utterly ignorant. And it maybe it will be one day
understood, that the due observance of this catholic worship, according
as God enableth any thereunto (leaving others at liberty to use such
helps imto their devotion as they shall think meet), is the only com-
munion of worship in the church which the Scripture requires, or
which is possible to be attained. About the imposition of other
things, there ever were, since they were, and ever will be, endless
contentions. Wherefore, these dissenters practising nothing in the
worship of God but what is approved by all Christians, particularly
by the church of England, omitting nothing that either the Scripture
or catholic tradition directs unto, they are, notwithstanding this pre-
tended excommunication, secure of communion with the catholic
church in evangelical worship.

Moreover, they plead that their conversation is unblamable, — that
they are peaceable in the civil government, and useful among their
neighbours. If they do evil in these things, let them that prosecute
them bear witness of the evil; but if they do well, why are they
smitten? If they can be charged with any immoralities, with any
disobedience unto the rule and precept of the gospel, those by whom
they are thus prosecuted are highly concerned, if not in conscience,
yet in honour and interest, to manage the charge against them, that
some countenance may be given unto their proceedings : for " the
law is not made," as penal, " for a righteous man, but for the lawless
and disobedient, for the ungodly and for sinners, for unholy and
profane;" and if it be otherwise with the laws about these excom-
munications, they neither belong to nor are derived from the law
of God.

There are, indeed, great clamours against them that they are schis-
matics and separatists, and things of the like nature, — that is, that
they are dissenters ; but in this case the whole force of any inference
from hence is built on this supposition, that it is the will of Christ
that those who profess faith in him and obedience unto him un-
blamably should be excluded from an interest in and participation

220 A LETTER CONCERNING EXCOMMUNICATION.

of those ordinances of divine worship which are of his own institu-
tion, if they will not comply with and observe such rites and practices
in that worship as are not so, but confessedly of human invention.
But no colour of proof can be given hereunto ; for it is directly con-
trary unto express Scripture rule, to the example of the apostolical
churches, and unheard of in the world before the branded usurpation
of Victor, bishop of Rome. An assertion of it is to prostitute the
wisdom, authority, and love of Christ towards his disciples unto the
wills of men, oftentimes prepossessed with darkness, ignorance, super-
stition, and other lusts; as shall be more fully manifested if there
be occasion. Let any colour be given unto this supposition from
Scripture or antiquity, and the whole cause shall be given up. Yet
thus is it, and no otherwise, in the matter of the present excommu-
nications: Persons of all sorts, every way sound in the faith, unre-
provable in the catholic worship of the gospel, professing love and
obedience unto Jesus Christ, without blame, are excluded, — what lies
in them who manage these ordinances of divine worship which the
Lord Christ bath appointed and enjoined, — without pretence of any
other cause or reason but only their not observance, in that worship,
of what he hath not appointed. He that can believe this to be the
will of Christ neither knoweth him nor his will, as it is revealed in
his word; and the consciences of men are sufficiently secure from
being concerned in that wherein such an open defiance is bid unto
evangelical precepts and rules, with apostolical examples.

And further to manifest the iniquity of these proceedings, whilst
these dissenters are thus dealt withal, all sorts of persons, — ignorant,
profane, haters of godliness, and openly wicked in their lives, — are
allowed in the full communion of the church, without any dis-
ciplinary admonition or control! But as this serves to acquit them
from any concernment in what is done against them, so nothing can
be invented that tends more directly to harden men in their sins
and impenitency; for whilst there is a pretence of church-censures,
they will be apt to think that they are sufficiently approved of Christ
and the church, seeing their displeasure is no way declared against
them. So they are not dissenters, they have reason to judge that they
are safe here, and shall be so to eternity! Let them look to them-
selves who deserve to be excommunicated. Is this the rule of the
gospel? Is this the discipline of Christ? Is this the representation
of his future judgment? Is this the way and manner of the exercise
of his authority in the church, a declaration of what he owns, and
what alone he disavows? God forbid that such thoughts should have
any countenance given unto them ! Ecclesiastical laws have been
always looked on as cobwebs that catch the smaller flies, whilst the
greater break them at their pleasure; but amongst those lesser, to

A LETTER CONCERNING EXCOMMUNICATION. 221

spare those that are noxious or poisonous, and to cast the net over
the innocent and harmless, is that which the spider gives no pattern
of, — nor can imitate.

I shall not mention the avowed end and design of these present
excommunications ; only I shall say, they are such as [that] many
good men tremble to consider the horrible profanation of things
sacred which they manifest to be in them.

There are also many other things which evidence the nullity of
these proceedings, which may be pleaded if there be occasion. What
hath already been spoken is abundantly sufficient to satisfy my en-
gagement unto you, namely, that the consciences of men are not at
all concerned in the present excommunications.

It may be it will be said that all this while we have been doing just
nothing, or that which is to no purpose at all, as not concerning the
present case; for those of whom we treat pretend no power in " foro
interior!," or the court of conscience, or unto any thing that should im-
mediately affect it. Their authority is only in " foro exteriori," in the
court of the church, which it seems is at Doctors' Commons. Where-
fore, by their sentence of excommunication they oblige men only as
unto their outward concernments; as unto what concerns conscience,
they leave that unto the preachers of the word. It may be it will be so
pleaded ; but before they quit their hands well of this business, they
will understand that excommunication itself is nothing but an espe-
cial way of the application of the word unto the consciences of sinners
unto their edification, and that which is not so, pretend what it will,
is nothing at all. Unto the dispensers of the word, therefore, it doth
alone belong. And whereas the apostle tells us that the weapons of
our Christian warfare are not carnal, but mighty, through God, to
bring into captivity every thought unto the obedience of Christ, they
seem herein to say that the weapons of their warfare are carnal, and
mighty, through the aid of somebody, to cast men into prison, or to
bring their persons into captivity. And, indeed, this outward court of
theirs is part of that court without the temple which is trodden down
by the Gentiles, and shall not be measured in the restoration of the
worship of God; yea, the distinction itself is silly, if anything be
intended by this outward court but only the outward declaration of
Avhat is, or is supposed to be, effected in the inward, or the mind and
consciences of men. But let it be what it will, those who have neither
name, nor place, nor office in the church, by divine institution, who
attend not at all in what they do unto any rule of the Scripture, nor
can nor do pretend any authority from Christ in and for what they do,
are no way to be heeded in this matter, but only as the instruments
of external compulsion; which, for the sake of the public peace, is to
be submitted unto with quietness and patience.

222 A LETTER CONCERNING EXCOMMUNICATION.

I find, I confess, by the books with me, sent us weekly into the
country, that in this state of things some of the reverend clergy do
manifest great compassion towards the dissenters, in writing and
publishing many discourses containing persuasives unto and argu-
ments for conformity, whereby they may be freed from their trouble-
some circumstances; — but I must needs commend their prudence in
the choice of the season for this work, as much as their charity in
the work itself; for the conformity they press needs no other recom-
mendation at this time, nor need they use any other arguments for
it, but only that it is better than being hanged, or kept in perpetual
durance, or stifled in prisons, or beggared, they and their families,
or being starved in exile. And it hath been always observed, that ar-
guments which march with halberts, bills, staves, sergeants, bailiffs,
writs, warrants, and capiases,^ are very forcible and prevalent.

But I have done, and shall leave it imto others to declare what
mischiefs do ensue on these proceedings on civil accounts, and what
an inroad is made by them on the govei'nment of the kingdom ; for
a new tenure is erected by them, whereon all men must hold their
birthright privileges, especially that which is the root whereon they
all do grow, — namely, their personal liberty. They hold them no
longer by the law of the land, nor can pretend unto security whilst
they forfeit them not by that law : they are all put into the power of
chancellors, archdeacons, commissaries, and officials; they may de-
prive them of them all at their pleasure, against the protection of
that law under which they are born, and which hath been looked on
as the only rule and measure of the subject's liberties, privileges, and
possessions. These things tend not only to the disturbance, but the
ruin of all peace and trust among men, and of all good government
in the world.

And if they should excommunicate all that by the law of Christ
are to be excommunicated on the one hand, and all that are to be
so by their own law on the other, and then procure capiases for them
all, it is to be feared the king might want subjects to defend his
realms against his enemies, unless he should do as they did of old at
Rome in great distresses, — open the jails, and arm the prisoners; or
it may be the lesser part would at length find it troublesome to keep
the greater in prison. But these things concern not you nor me. I
beg your excuse, as not knowing whether you will judge this hasty
writing too little for the cause or too much for a letter. As it is,
accept it from. Sir, your, etc.,

J. 0.

» See note, p. 171.— Ed.

A DISCOURSE

CONCERNING THE ADMINISTRATION OF CHURCH-CENSURES.

QuES. 1. May a true church of Christ err or mistake in the
administration of church-censures?

Ans. a true church of Christ may err or mistake in the ad-
ministration of the censures, or any act of discipline, whereby mem-
bers of it, who are true members of Christ, may be injured, and
sundry other inconveniences may ensue. And this is not unduly
supposed : —

1. Because no particular church is absolutely infallible either in
doctrine or administrations, especially in such points or things as
overthrow not the foundation of faith or worship.

2. Because churches are more obnoxious and liable to error and
mistake in their administrations and discipline than in doctrine ; for
all doctrines of truth are absolutely determined and revealed in the
Scripture, so that there is no principle, means, nor cause of mistake
about them, -but what is only in the minds of men that inquire into
them and after them. But the administration of the censures of the
church hath respect unto many fallible mediums, requiring testi-
monies, evidences, and circumstances, which of themselves may lead
a church acting in sincerity into many mistakes, especially consider-
ing how much in the dark unto us, for the most part, are the prin-
ciples, causes, and ends of actions, [and] the frames of men's spirits in
and after them ; all which, in such cases, deserve much consideration.

8. Churches have erred in not administering the censures of the
gospel according unto order and their duty, 1 Cor, v. 2.

4. The experience of all ages confirms the truth of this supposi-
tion. The first church-censure after the death of the apostles that
is remaining on any record was that of the church of Corinth against
some of their elders; wherein how they miscarried is evident from
the epistle of the church of Rome unto them about that matter.

Corollary. In case any question arise about the administration of
any church-censure in a church of Christ, it ought to be very jealous
lest it have, in matter or manner, miscanied therein, seeing absolutely
they may do so, and seeing there are so many ways and means
whereby they may actually be induced into mistakes.

224 OF THE ADMINISTRATION

Q. 2. Is it necessary that such maladministrations he rectified?'
A. It is necessary such maladministrations should be rectified by
some way or means of Christ's appointment. And it is so, —

1. First on the part of the censures themselves; and that, —
(1.) Because of their nullity; for they are null, and bind not, —
[1.] "In foro coeli." They bind not in heaven: for the Lord

Christ ratifieth nothing in heaven but what is done in his name, by
his commission, and according to his word; in some or all of which
every maladministration faileth.

[2.] Nor " in foro couscientise;" for conscience is not bound, nor
will bind, on mere external ecclesiastical authority, where the person
is indeed free, and judgeth himself to be so according unto rule.

Only such censures may be said to bind for a season, in some cases,
in the church, but that " quoad ordinem exteriorem et mere ecclesi-
asticum," with respect unto outward order, that the peace of the
church be not troubled, until mistakes may be rectified ; but not
" quoad ordinem internum et mere spiritualem," with reference unto
the dependence of the whole church on Christ the head.

(2.) Because of the consequents of them. Disadvantage to the
gospel, prejudice to the ways of Christ, and the utter impairing the
authority of all church-censures, must needs ensue, if there be no
way to rectify such mistakes, or if they are left unrectified ; as may
easily be manifested.

2. This is also necessary on the part of the church supposed to
have erred; for whereas all church-power is for edification, that which
is unduly put forth and exercised is rather for destruction, the guilt
whereof every church ought to rejoice in being delivered from,
especially considering that there is much more evil in condemning
the righteous than in acquitting the wicked, though both of them be
an abomination.

3. On the part of the persons unduly or unjustly separated from
the church by such censures. This is so evident that it needs no
confirmation.

4. On the account of all other churches holding communion with
the church which hath (as it is supposed to have) miscarried. The
reasons hereof will afterward be made to appear.

Corol. This relief, by what means soever it is to be obtained, is of
great use to the churches of Christ, and of great concernment unto
their peace and edification.

Q. 3. How may such \mal\administrations he rectified?

A. The rectifying such maladministrations may be (and is ordi-
narily no otherwise to be expected) by the advice and counsel of
other churches, walking in the same fellowship and ordinances of

OF CHURCH-CENSURES. 225

tlie gospel with that church so faihng, as is supposed; and this to be
given upon tijo hearing and understanding of the whole proceedings
of that church in the administration supposed irregular.

This, being the principal thing aimed at, must be further con-
sidered. And, —

1. The way or means whereby other churches conne to the know-
ledge of such supposed miscarriages in any church of their commu-
nion may be considered. Now, this is either, —

(1.) By public report. So the Israelites took notice of the fact of
the Reubenites, and the Gadites, [and the half tribe of Manasseh,] in
building an altar; which thereupon they sent to inquire about: they
heard say they had done it. Josh. xxii. 11. So the apostle took no-
tice of the miscarriage of the church of Corinth in the case of the
incestuous person, 1 Cor. v. 1. And this is a sufficient ground of
inquiry, or of desiring an account of any church in such cases.

(2.) By information of particular persons whom they judge holy
and faithful. So the apostle took notice of the dissensions in the
church of Corinth : they were " declared unto him by them of the
house of Cliloe," 1 Cor. i. 11.

(3.) By an account given unto them by any church requiring their
advice in any case of difficulty, either before or after the administra-
tion of censures. So the church at Antioch gave an account of their
troubles and differences to the church at Jerusalem, Acts xv.

(4.) By the addresses of the j)ersons injured, or supposing them-
selves to be so: which to make, whilst they judge themselves inno-
cent, is their indispensable duty, either directly by seeking advice or
counsel from them, or by desiring admission into the fellowship of
the gospel with them ; which they cannot grant without an inquiry
into the causes of their separation from any other church or society.

Corol. Where there is a concurrence of the most ways or means
of information, there ought to be the more diligence in the inquiry.

Hence it follows, that it is the duty of churches walking in the
same order and fellowship of the gospel, upon such information or com-
plaint as before mentioned, of any undue administration of church-
censures, especially of excommunication by any church amongst
themselves, to inquire by their messengers into the cause and manner
of it, to the end that they may give their joint advice and counsel
in the matter. And it is the duty of the church complained of or
informed against to give them an account of all their proceedings in
that case, with their reasons for their procedure, and to hearken unto
and consider the advice that shall be offered and given unto them.

2. This will appear sufficiently confirmed if we consider, in order
unto a right judgment of the grounds whereon this way and practice
is asserted, —

VOL. XVI. 15

226 OF THE ADMINISTRATIOI}-

(1.) That this advice of churches in communion to be given and
taken is no ordinary or standing ordinance of the church as to its
practice, though it be as unto its right, but is only to be made use of
in extraordinary cases, and such as should not occur, — although they
will ; and for this cause it is more sparingly mentioned in the Scripture.

(2.) That it is, and may be fully proved to be, the duty of all
churches, by previous advice with other churches in cases of diffi-
culty, to prevent this consequent counsel ; which, being after a sen-
tence given, must needs be attended with many difficulties.

(3.) Tliat- the practice of the churches as to discipline is no longer
recorded in the Scripture than they had the direction and help of
the apostles, which supplied all extraordinary emergencies among
them; so that many instances of this practice amongst them are not
to be expected, — and it is of the care and wisdom of our Lord Jesus
that we have any.

(4.) That we must here be content with such arguments and tes-
timonies as we act upon in other ordinances and things belonging to
the worship and order of the churches; such as the distribution of
elders into teachiug and ruling, the administration of the sacraments
by officers only, gesture in the sacrament of the supper, observation
of the first day of the week, and the like.

These things being premised, the order above expressed is con-
firmed,—

I. From the light and law of nature, with the unalterable reason
of the thing itself Hence are churches directed unto this order and
practice.

There is somewhat that is moral in all ordinances. Some of them
are wholly so as to their matter and substance, and founded in the
light of nature, being only directed as to their principle, manner, and
end, in the gospel. Such is excommunication itself, as might easily
be made to appear. And from hence a direction unto duty and an
indispensable obligation unto obedience do arise. That which is
moral in any ordinance doth no less oblige us to an observation of
it than that which is of mere institution; and it obligeth us because
it is moral. And the Lord Christ being in all things the Lord of our
consciences, what we do therein Ave do it in obedience unto him.

Now, that the order established is thus grounded and warranted
appears by the ensuing rules, taken from the light of nature: —

L " Quod omnes tangit, ab omnibus tractari debet." All men are
to consider that wherein the concernment of all doth lie, according
to their respective interests. What is the ground and reason why
all the members of a church do consider, determine, give their coun-
sel and consent, in the case of any person being cast out of their

OF CHURCH-CENSURES. 227

society? It is warranted by virtue of this rule. They all have com-
munion with such a person, and must all withdraw communion from
him, and therefore must consider the reason of his excision or cutting
off. Now, a church in its censures doth not eject any one from the
enjoyment of ordinances numerically only, that is, in that one society;
but specifically, that is, from the ordinances of Christ in all churches.
Hence it becomes the concernment of other churches, even as many
as the person ejected may seek communion from; and therefore it is
to be considered by them with respect unto their own duty of walk-
ing towards him.

2. "Cujus est judicare, ejus est cognoscere." Whosoever is to judge
is to take cognizance of the fact, and the reason of it. This is to
be done according to the several interests that men may have in the
matter under consideration; — which in some is of jurisdiction, which
in this case we admit not of; in others, of counsel and advice. Now,
other churches are not allowed in this case to be merely passive and
indifferent, but must make a determination in it. This is evident
on supposition of the injured person's offering himself to their com-
munion; for they must reject him or receive him. In both they
judge, and therein must take cognizance, by hearing the matter from
the church, and so on both sides. And unless this be allowed, no
church can or ought to expect that any other church will reject from
communion any whom they reject, merely because they are rejected,
unless they suppose their judgment to be absolutely a rule unto any
other churches to walk by in their observation of the commands and
institutions of Christ.

3. On the part of the persons supposed to be injured, every man
by the law of nature is obliged to undertake " inculpatam sui tute-
1am," the just defence of his own innocency by all lawful ways and
means. And as absolutely the way, means, and measure of this de-
fence are left unto a man's own prudence, so there is a rule given unto
it, — Wherever the glory of God or the good of his neighbour is con-
cerned. If either of these suffer by his wrong, he is obliged to vin-
dicate his own innocency, nor is at liberty to suffer false imputations
to lie upon him. It is in such cases a man's sin not to do so. And
in the case under consideration, this can be done only by an address
unto other persons for their assistance, according to their interest.
An interest of jurisdiction, in civil courts or in churches, in this case
there is none. The interest of private persons herein is of compas-
sion, prayer, and private advice; the interest of churches is a cog-
nizance of the cause, with advice and judgment thereon. And for
persons or churches not to give assistance in this case, according to
truth and equity, is their sin.

That these are principles of the light of nature and the natural

228 OF THE ADMINISTEATION

reason of sucli things, appears from the general allowance of them so
to be, and their constant practice amongst all men walking accord-
ing to that light and law.

Gorol. If churches, as they are assemblies and societies of men in
communion for the same end, observe not the indispensable rules of
societies, they cannot, as such, be ordinarily preserved in their being
and communion.

II. The way and order laid down is directed unto, warranted, and
confirmed, by general rules of the Scripture.

1. On the part of the church supposed to err in its administrations.
There are sundry general rules Avhich declare it to be their duty
to give an account unto other churches of their proceedings therein,
and to consider their advice. Some of these may be named, as, —

(1.) That they " give none offence to the church of God," 1 Cor.
X. 82. " Give no offence in any thing, that the ministry be not
blamed," 2 Cor. vi. 3. Upon a supposition, or information, or com-
plaint of maladministration of any ordinance, offence may be taken,
and that, if accompanied (as it may be) with much appearing evi-
dence, justly. And in this case the church hath no way to clear
itself from having indeed given offence but by giving an account of
their proceedings, and the reason thereof And without this it can-
not be avoided but that offences will be multiplied amongst the
churches of Christ, and that to the utter ruin of their mutual com-
munion. Thus when Peter, by the special command and direction
of God, went and preached the gospel to the Gentiles, many, not
knowing the grounds of his so doing, nor his warrant for it, took of-
fence at it, and charged him with irregular walking, Acts xi. 2, 3.
In this case, he doth not defend himself by his apostolical authority
and privilege, nor in a few words tell them he had a warrant for
what he did ; but, to remove all doubts, questions, and causes of of-
fence, he distinctly repeats the whole matter, and all the circum-
stances of it ; — an example of so great importance, that the Holy
Ghost thought meet at large to express his account and defence,
though the matter of it was set down immediately before. Acts x., xi.

(2.) That they " be ready always to give an answer" (that is, an
account) " to every man that asketh them a reason of the hope that
is in them" (and, consequently, of their practice suitable thereunto)
"with meekness and fear," 1 Pet. iii. 15. This proves it " a minora
ad majus;" if they should be ready thus to answer every man, much
more many churches of God, and that in and about things of their
mutual edification.

(8.) That, in particular, they clear themselves when suffering
under any imputation, or being in danger of so doing: " What care-
fulness it wrotight in you, what clearing of yourselves! In all things

OF CHURCH-CENSUKES. 229

ye have approved yourselves to be clear in this matter," 2 Cor. vii.
11. And this on many accounts is the duty of a church in the case
proposed. The glory of God, the honour of Christ, their own peace
and edification, with the peace and credit of all other churches, re-
quire it of them. Nor can this duty be any otherwise performed
but by this giving an account of their own proceedings, and receiv-
ing the advice of other churches therein. And if this be not done
freely, with readiness and submission of mind, there is no way left
to preserve the peace and communion of churches. Those who sup-
pose they may in such cases act in a way of jurisdiction and church-
power can attain the end by them aimed at, by virtue of the censures
which they do administer. Bat in this way of counsel and advice,
unless those who are concerned to give an account of themselves
will do it with meekness, gentleness, mutual trust and confidence, suit-
able unto the conduct of the Spirit of Christ, in obedience unto his
institutions, the whole end of it will be in danger to be frustrated.

2. On the part of other churches.

(1.) All churches walking in the same order and fellowship of the
gospel are mutually debtors to each other for their good and edifica-
tion: "Their debtors they are," Rom. xv. 27. And this debt, in
this case, can no otherwise be paid but by the way prescribed.

(2.) What the apostles did, might do, and ought to do, towards
one another, who were all equal by virtue of their common interest
in the same work, that one church may do, and ought to do, towards
another, or many churches towards one; but one apostle might take
cognizance of the ways and walking of another, and withstand, ad-
vise, or reprove him, if in any thing he failed, and walked not with
a right foot, Gal. ii. 11, 14.

Gorol. General rules, containing the grounds and reasons of parti-
cular institutions, are sure guidance and direction in and unto their
observation.

III. The way and order expressed is warranted by necessity, as
that without which the peace of communion and edification of the
churches cannot be preserved and carried on ; as, —

1. On the part of the church whose administrations are questioned.
The persons censured (which is ordinary) may, in their own vindica-
tion, or by way of undue reflection, not to be discovered without a
just examination, impair their reputation with other churches, or
many members of them, whei'eby they may suffer and be exposed to
sundry inconveniences. In this case, a church can have no relief
but by reporting the matter unto other churches, so seeking their
advice and counsel ; whereby they may receive great encouragement,
comfort, and boldness in the Lord, if found to have proceeded ac-
cording unto rule.

230 OF THE ADMINISTRATION

2. On the part of other churches. A church may, either cause-
lessly or with just cause, cast out or withdraw communion from such
a number of their members as, bearing themselves on their own in-
nocency and right, may continue in a society, and plead that the
power, authority, and privilege of the church do abide with them.
How, in this case, shall other churches know with which of these
societies they may Jlnd ought to hold communion, unless they may
and ought to examine and consider the causes of the dissension be-
tween them? And they may justly, and ought to withhold com-
munion from that party of them, which shall refuse to tender their
case unto such consideration,

3. On the part of the persons supposed to be injured, and that
either for their restoration or their conviction and humiliation; for, —

(1.) If they are innocent, it is meet that they should be heard (as
the Israelites heard the Reubenites), and necessary that they should
be restored. Now, it being supposed that the church which hath re-
jected them will not rescind their own act without new light and evi-
dence,— which, for many reasons, is not likely to spring from among
themselves, — this is the only way left for that necessary relief which
the Lord Christ requires to be given; for what is our duty towards a
person repenting, in reference to his restoration, is certainly our duty
towards a person who hath not sinned, when his innocency shall be
discovered.

(2.) For their conviction and humiliation, if they be found of-
fenders. Whilst they see not right the regularity of the church's
proceedings with them, whilst they are able to justify themselves in
their own consciences, and their hearts condemn them not, it is not
to be expected that the sentence of excommunication, which works
only by the means of men's light and conviction, will have its effect
upon them. But when there shall be the concuri'ence of many
churches in the apj)robation of the censure inflicted on them, which
probably will be accompanied with a contribution of new light and
conviction, it is a most useful means to bring them to humiliation
and repentance. It was an aggravation of the censure inflicted on the
incestuous Corinthian that it was given out against him by " many,"
2 Cor. ii. 6, — that is, by the common consent of the church; and it
will add thereunto when the censure shall be confirmed and approved
by the concurrent advice of many churches.

Gorol. The Lord Christ having provided all things necessary for
the peace and edification of his church in all things that are evidently
of that importance, his mind and will is diligently to be inquired after.

IV. This whole order and practice are grounded on especial war-
rant and approbation, recorded Acts xv.; concerning which we may
observe, —

OF CHURCH-CENSURES. 231

1. That the occasion there mentioned fell out in the providence
of God, and the practice upon it was guided by the Holy Ghost,
that it might be an example and rule for the churches of Christ in
cases of a like concernment unto them in all ages, and so have the
force and warranty of an institution : as it was in the case that gave
occasion unto deacons, Acts vi., — a matter of fact, wherein was some
disorder, rectified by a practice answering the necessity of the
church, became an institution for order in all future ages.

2. That in that synod things were not determined by immediate
inspiration, but the truth was searched out, and the mind of the
Holy Ghost searched into by reasonings, arguings, and the consi-
deration of Scripture testimonies ; whereby they were guided in their
conclusion and determination.

S. That the institution and rule given is not in its exercise to be
confined to that particular case and instance there mentioned (which
to do would overthrow many other rules and observations which we
admit), but it is to be extended, in proportion and parity of reason,
unto all cases of a like nature: for the reason of any law is the rule
of its interpretation ; and so it is of any institution. That that which
gives offence and trouble unto any church, — that wherein many
churches are concerned, that which in any chiu'ch hinders edifica-
tion and disturbs the faith or peace of any of its members, whether
it be in doctrine or practice, that which is not or cannot be composed
in any one church, — should be considered, advised upon, and deter-
mined, by more churches holding communion together, and meeting
for that purpose by their messengers, is the sense, meaning, design,
and importance of this institution.

Corol. To deny an institution of so great necessity to the peace
and edification of the churches, will give great countenance unto men
who, supposing such defects, are ready to supply them with their
own inventions.

V. The order asserted is confirmed by the practice of the first
churches, after the decease of the apostles; for when the church of
Corinth had, by an undue exercise of discipline, deposed some of their
elders, the church of Rome, taking cognizance of it, wrote unto them
reproving their rashness, and advised their restoration. And when
the church of Antioch was afterward troubled with the pride and
false opinions of Paulus Samosatenus, the neighbouring bishops or
elders came unto the church, and joined their consent in his depo-
sition.

Some things are, or may be, objected unto this course of proceed-
ing amongst the churches of Christ; which shall therefore be briefly
considered and answered.

Objection 1. This way of proceeding will abridge the liberty and

232 OF THE ADMINISTRATION

destroy the privileges of particular churclies, which ought to be care-
fully preserved, as the ground and foundation of the whole super-
struction of church-order.

Ans. 1. Particular churches have certainly no liberties or pri-
vileges that are inconsistent with and do contradict either the light
of nature, moral equity, general rules of the Scripture, or the rea-
sons and ends of all institutions, and the edification of the whole
body of Christ. And on these, as hath been declared, is this way
and course of proceeding grounded.

2. Other churches taking care about their own concernments and
duty, according to the will and appointment of Christ, — namely, in
considering whom they receive into, and whom they are to deny
communion unto, with the causes thereof, — do not, nor can trul}',
abridge the liberties or privileges of any church whatever; for the
duty of many churches will never interfere with the due liberty of
any one. And this is all upon the matter that they do in this case ;
which must be granted them, unless we will say that the actings of
one church, and those it may be irregular, shall not only abridge all
other churches of their liberty, bvit hinder them also from perform-
ing their duty.

3. I do not see how counsel and advice can abridge the liberty of
any church or person. Certainly to guide, direct, and assist any in
the acting of their liberty, is not to abridge it, but rather to strengthen
it; for liberty acted not according to rule is licentiousness. A man
in the use of his liberty may be going to do himself some notable
injury; he that shall stop him by counsel and persuasion, with the
prevalency and authority of reason, doth not take away his liberty,
but guide him aright in the use of it.

4. Wherein is the abridgment pretended? Is a church by this
means hindered from the free use and acting of its own judgment,
in taking in what members to it seems good, in watching over them
according to the rule, in admonishing, reproving, or casting them
out, if it find just and sufficient cause so to-do? To hinder or ob-
struct a church in any of these acts or actings, by any authority, sen-
tence, or determination, by any act or acts whatever, is utterly dis-
claimed : so that this is but a pretence.

5. When a case hath difficulty in it, — and such mostly, if not uni-
versally, have all cases wherein thei^e will be found the least aiDpear-
ance of a grievance in the execution of censures, or pretence for seek-
ing redress, — a church hath not liberty, hath no privilege, to secure it
from previously seeking the advice of other churches; which is their
duty by many rules of Scripture. We must not pretend unbounded
liberty against known duty. And as a church doth not seek previous
advice from other churches, that they may obtain power to execute

OF CHURCH-CENSURES. 233

their censures, ■wliicb they have in themselves, no more doth this fol-
lowing advice any way cut them short in the use or execution of their
power, but only direct them. And if a church have not this liberty
by rule before censure in difficult cases, as it hath not, no more hath
it after a censure, whereby the necessity of advice and counsel may
be increased.

Ohj. 2. This way of proceeding will erect a jurisdiction or judica-
ture in some churches over others; which is not to be allowed.

So some have spoken, who have not, it may be, duly weighed
either what jurisdiction, properly so called, is, or how great an evil
it is to cast a reproach upon the right ways of the Lord. In answer
I say,—

Avs. 1. Excommunication itself, whatever men may suppose, is no
proper act of jurisdiction; for jurisdiction in any sense is an adjunct
of office, and the acts of it are acts of office and power. But so is not
excommunication ; for it is not an authoritative act of the officers of
the church, but a judicial sentence of the whole church. Now the
whole church is not in office ; the whole body is not an eye. What
is done, then, by it is no act of office-power, but a declaration of a
judgment according to especial institution. And if excommunica-
tion itself may be exercised without any jurisdiction, surely that exer-
cise may be consulted and advised about without any pretence there-
unto.

2. To constitute a jurisdiction, it is required that there be, first, an
office-power stated in them that claim it, and a duty in others on the
same account to submit unto them; secondly, an authoritative act-
ing by virtue of that office-power, with an obligation from that au-
thority, formally considered, unto obedience; with sundry other
things, which in this matter are utterly disclaimed.

3. A right understanding of the true state of the question, of
what is granted and what asserted in this matter, will, with them
that love peace and truth, fully obviate such objections as these;
for, —

(1.) It is granted that all church power and authority, for the ad-
ministration of all the ordinances and institutions of the gospel, is
intrusted with a particular congregation.

(2.) That there is no judicature, no church assembly, vested with
church power and authority, without, above, or beyond a particular
church, that should either contribute authority unto such a church
for its actings, or authoritatively control it in its actings, to order or
change its proceeding in any thing, as by virtue of any authority re-
ceived unto that purpose.

(3.) That in case any person be not satisfied with the administra-
tion of the church whereof he is a member, but finds himself ag-

234 OF TUE ADMINISTRATION

grieved thereby, he cannot appeal unto any church, or churches, or
assembhes of churches, as havhig power or authority to revoke or
disannul the sentence or act of the church wherewith he is offended,
either in pretence that the church without their concurrence and
consent had not power to pass any such act, or that they have autho-
rity to control their acts, or can on any account authoritatively in-
terpose in their administrations.

(4.) It is granted, then, that the power of excommunication, in the
preceding acts unto it and full execution of it, is placed in a particu-
lar congregation, without respect unto any superior authority but that
of Christ and his word. These things are acknowledged. But that
it should hence follow, that, in case of supposed maladministration of
ordinances, and the complaint of persons pretending to be injured
thereby, other churches are not, by virtue of Scripture rules, institu-
tion of our Lord Jesus, warrant of the light of nature, on their com-
munion and common interest, to inquire into the matter and take
cognizance of it, that no offence be given or taken,. that they may
know how to discharge aright their duty towards both the church
and the persons aggrieved, and give their advice in the common con-
cernment of all the churches, there is no pretence to surmise. And
for a church to say that because they have power to do what they
do, they will therefore in such things neither desire advice, nor take
advice, nor hearken unto counsel, nor give account of their proceed-
ings to them that are or may be offended or that require an account
of them, is scarce agreeable to the Spirit of Christ or the rule of his
word.

Obj. 8. This is the way to frustrate the sentence of excommunica-
tion, and to prevent the due efhcacy of it upon the persons censured,
yea, to harden them in their sin and offence.

Ans. 1. Concerning whom are these things feared? Were the
advice mentioned, and the counsel to be had and given, to be among
heathens, enemies of the church or of the ways of Christ, or of the
especial way and order of church-fellowship which in this discourse
is supposed, such events might be feared : but to pretend to fear that
other churches of Christ, walking in the same order and commu-
nion with ourselves, and whom we ought to look on in all things as
like-minded with ourselves, as to their aim at the glory of God and
edification of the church, should, by their counsel and advice, frustrate
the end of any ordinance of Christ, is a surmise that ought not to be
indulged unto; yea, we have herein cause to admire the wisdom and
bless the care of our Lord Jesus Christ, who hath provided this help
for us, to strengthen and confirm us in the ways of truth and right-
eousness, or to direct us where we are or may be mistaken.

2. Where excommunication is not administered but in a due man-

OF CHURCH-CENSUKES. 235

ner and for just causes, there will appear little 'trouble or difficulty
in this matter. Let the cause or matter of it be as it ought to be, —
such a sin or sins as the mind or conscience of a believer, of an en-
lightened person, free from open prejudices, will at first view condemn
in himself and others,- and this or these sins persisted in after due
admonition, — and there will indeed be left no pretence of grievance
or complaint in those that are censured. But if it be administered
in dubious cases, we shall find that this way of counsel is so far from
being an obstruction of its efficacy as that it is the only means to
render it effectual.

3. No man will complain, or address himself unto the relief declared,
if he be convinced in his conscience that he is not injured, but that
he is indeed guilty of the crimes charged on him, and that by Scrip-
ture rule they are such as deserve that censure. In this case no
man will be so foolish or obstinate as to seek for relief; and if he
should do so, he can possibly expect nothing but to have his bands
made strong. But now suppose that a person be not so convinced,
neither before nor after sentence denounced against him, but looks
on himself as innocent and injured, either in part or in whole, in
matter or manner of proceeding, — what effect can be expected of his
excommunication? We are deceived if we look that this ordinance
should have any effect upon men but by the conviction of their minds
and consciences. It worketh doctrinally only, though peculiarly by
virtue of especial institution. And in this case it is evident how this
way may further, and that it cannot possibly obstruct, the effects of
this censure ; as was in part before declared.

4. The address being but once to be made, this is the only way to
bind the guilty person, and that without delay, and to give him a
sense of his sin, which it is supposed that before he had not.

5. It is our duty not to cast even persons that are excommunicated
under new temptations. Now, he that is aggrieved with the sen-
tence denounced against him, and supposeth himself injured (which
whilst he doth so he cannot be humbled for his sin), if he suppose
he hath no way of relief left unto him, — that is, that his case can no
more come under advice or counsel, — he will be exposed unto temp-
tations to irregular ways, and so cast off the yoke which he sup-
poseth grievous and injurious.

Obj. 4. The pattern urged for this course of proceeding, Acts xv.^
concerneth only doctrines, and not the administration of censures,
which was not then or there in question ; and therefore in the like
case only may the like course be taken.

Ans. 1. The way of mutual counsel and advice amongst churches
pleaded for is not built only upon that instance and example, as hath
before been evinced. There are many more grounds of it, reasons

23 G OF THE ADMINISTRATION

for it, and directions about it, tlian what are or can be comprised in
any one particular instance.

2. There is frequently, if not always, some doctrinal mistake in
the bottom of all maladministration; for whereas the nature of the
sin proceeded against, and the rule proceeded by, ought in the first
place to be doctrinally and dogmatically stated, here usually is the
beginning of the mistake and error of any church. This, therefore,
falls confessedly under that example of Acts xv.

3. Though that assembly made a doctrinal determination of the
things in difference, yet the formal reason of the consideration of
those things was the offence that was given, and that the churches
were troubled : so that the pattern is to be extended unto all things
whereby the peace of the church is disturbed.

4. Maladministration may tend to the subversion of the church,
and the ruin of the souls of men, no less than false doctrines; as
suppose a church should admit known Arians or Socinians into their
society, supposing they have liberty so to do, may not other churches
both consider the fact, and, unless they alter their proceeding, with-
hold communion from them? Instances innumerable of the same
kind may be given.

Obj. 5. Churches have the sole power of admitting members into
their society ; by virtue of which admission they are not only received
into a participation of the privileges of the church in that particular
society whereof they are members, but also into the communion of
all other churches of Christ. Now, this is daily practised by churches,
without any further inspection into their actions by others. Those
admitted are received upon their testimony unto their admission.
And why shall not churches have the same trust reposed in them as
to the exclusion of any members from them, and expect that their
testimony alone to the fact should satisfy for their exclusion from all
other churches and their communion?

Ans. 1. The cases, indeed, are parallel, and the power of every
church is no less for the exclusion of any of their members than for
their admission, nor ought their testimony to be of less Aveight in
the one [case] than in the other.

2. Ordinarily, and where there is no ground of further considera-
tion, the actings of a church of Christ in both these cases are, and
ought to be, granted and taken to be according unto rule, so that
other churches do acquiesce as to their concernments in the judg-
ment of all the several churches of their communion.

3. There may be mistakes in [the] admission as well as in the exclu-
sion of members ; and some there are who do very much scruple com-
plete communion with many churches principally upon this account,
that they proceed not on right grounds in their admission of mem-

OF CHURCH-CENSURES. 237

Lers; and such cannot but grant that, on occasion, the grounds of their
own admission may and ought to be questioned and examined.

4. No church hath such an absohite power in the admission of
members, but that in cases of difficulty, and such as may in their
determination one way or other give offence, they are bound to seek
and to take the advice of other churches with whom they hold
communion.

5. Suppose it be reported or intimated, by any of the ways that
were before mentioned, that a church in communion with others had
admitted into their society an Arian or Socinian, a seducer or a
person of a flagitious life, given to corrupt the manners of others ;
shall not the other churches of the same communion, to whom the
matter is so reported or declared, and who are offended thfereat, re-
quire an account of that church's proceeding therein, to know whether
it be as it is reported or no? And is not that church so represented
or reported of obliged to give a full and punctual account of their
proceedings, and to receive advice thereupon? Let any consider the
instances before given, the nature of the thing itself, the rule of the
Scripture in such cases, and determine. The case is dii'ectly the
same as to excommunication. " But if any man seem to be conten-
tious, we have no such custom, neither the churches of God," 1 Cor.
xi. 16.

AN ANSWEK UNTO TWO QUESTIONS:

WITH

TWELVE ARGUMENTS AGAINST ANY CONFORMITY TO WORSHIP NOT OF
DIVINE INSTITUTION.

Should ye not hear the words which the Lord hath cried by the former prophets? — Zfch. vii. 7.
Happy Is he that condemneth not himself in that thing which he alloweth.— Rom. xiv. 22.

11.

OF MARRYING AFTER DIYORCE IN CASE OF ADULTERY.

Ill
OF INFANT BAPTISM AND DIPPING.

rUEFATOKY KOTES.

JIr Oeme thus explains tlie origin and history of the following treatise, -which first
nppeared in the Sermons of Owen, published by Marshall, in 1720:— "About the time
of the Doctor's death, a small manuscript was handed about, containing twelve argu-
ments against conformity to worship not of divine institution. The leading object of
these arguments is to point out the unlawfulness of those who had separated from the
Church of England uniting in its public seiwices, as those services are of a very differ-
ent nature from the worship which Christ hath appointed. This manuscript occasioned
a very violent discussion. It was sent to Baxter, as that which had satisfied many of
the improi^riety of joining in the liturgy. ' I hastily answered tliem,' he says, ' but
found after that it had been most prudent to have omitted his name ; for on tliat ac-
count a swarm of revilers in the city poured out their keenest censures, and three or
four wrote against me, whom I answered.' No wonder that Owen's friends wei-e dis-
pleased, as he was scarcely in his grave when this attempt was made by Baxter to con-
vict him of no less than forty-two errors in the space of ten pages! It reminds us of
the controversy between Erasmus and Natalis Bedda. The latter extracted from the
writings of Erasmus two hundred erroneous propositions ; who revenged himself in the
same way, by calculating that Bedda had been guilty of a hundi'ed and eighty-one
lies, three hundred and ten calumnies, and forty-seven blasphemies! Owen's Twelve
Arguments are printed in the octavo edition of his Sermons, published in 1720.
Baxter's reply is in liis 'Defence of Catholic Communion.' The occasional conformity
controversy gave a great deal of trouble to the Dissenters, both then and afterwards,
to which Baxter's conduct and writings vei'y largely contributed. Owen's tract is one
of the best things on the other side."

II. AND III.

The tracts on "Marriage," etc., and on "Infant Baptism," etc., were published in the
folio volume of " Sermons and Tracts" by Owen, which was printed in 1721. — Ed.

AN ANSWER UNTO TWO QUESTIONS.

QUESTION I.

Whether persons ivho have engaged unto reformation and another
way of divine worship, according to the word of God, as they be-
lieve, may lawfully go unto and attend on the use of the Common-
prayer book in divine worship ?

ANSWER

1. We suppose herein all that hath been pleaded against that kind
of service, as to its matter, form, imposition, use, end, and conse-
quents; which are all of them duly to be considered before the prac-
tice inquired after can be allowed. But, —

2. The present question is not about the lawfulness or unlawful-
ness of forms of prayer in general ; nor about the lawfulness of that
form or those forms which are prescribed in the Common-pra3'er book,
as unto their matter and manner of composure, absolutely consid-
ered ; nor yet about the expediency of the whole system of worship
limited thereunto: but it respects all these things, and the like, with
reference unto the persons described in the inquiry. And as unto
the persons intended in the inquiry, we judge this practice unlaw-
ful unto them, as contrary unto sundry rules of the Scripture, and
wherein it is condemned.

1. It is contrary unto that general rule in those cases given us by
the apostle. Gal. ii. ] 8, "If I build again the things which I destroyed,
I make myself a transgressor." To "destroy" or dissolve any thing in
the worship of God, is to lay it aside and remove it out of that wor-
ship, as that which we have no divine obligation unto: so the apostle
destroyed the legal ceremonies whereof he there speaks, and no other-
wise. To " build again," is to admit into the worship of God as use-
ful unto the edification of the church. And these are contrary, so
that if the one be a duty, the other, in the same case, or with respect
unto the same things, is a sin. If it were a duty to destroy, it is a
sin to build ; and if it be a duty to build, it was a sin to destroy. He
that doth both makes himself unavoidably a transgressor.

VOL. XVI. 16

242 AN ANSWER UNTO TWO QUESTIONS.

But we have in this sense, as unto ourselves, destroyed this form
of worship; that is, we have omitted it, and left it out in the service
of the church, as that which we had no divine obligation unto, and
as that which was not unto edification. If Ave now build it again,
as it is done in the practice inquired after, we make ourselves trans-
gressors, either by destroying or building.

And there is strength added unto this consideration, in case that
we have suffered any thing on the account of the forbearance of it;
as the same apostle speaks in the same case, " Have ye suffered so
many things in vain? if it be yet in vain," Gal. iii. 4. It is a great
folly to lose our own sufferings: " Are ye so foolish?" verse 3.

2, It is contrary unto that great ride, " Whatsoever is not of faith
is sin," Rom. xiv. 23 ; for that any thing which a man doth in the
worship of God may be of faith, it is necessary that he be convinced
or persuaded that it is his duty so to do, Matt, xxviii. 20; Isa. i. 12;
Deut. iv. 2,

It is no rule in the worship of God, that we should do what we
can, or that we have a liberty to do this or that, which we yet sup-
pose, all circumstances considered, that we are not divinely obliged
to do. In all things in general, and in particular duties or instances,
we must have an obligation on our consciences from the authority of
God that so we ought to do, and that our not doing of it is a neglect
of a duty, or it is not of faith. The performance of any thing in the
worship of God hath in it the formal nature of a duty, given it by
its respect unto divine authority ; for a duty to God that is not an
act of obedience with respect unto his authority is a contradiction.

Wherefore, no man can (that is, lawfully and without sin) go to
and attend on this kind of religious worship but he who judgeth his
so doing to be a duty that God requireth of him, and which it would
be his sin to omit, every time he goes unto it. God will not accept
of any service from us on other terms. Whether this be the judg-
ment of those who make the inquiry as unto what they do, they may
do well to consider,

3. It is contrary to the rule delivered, Mai. i. 13, 14, " Ye brought
that which was torn, and the lame, and the sick; thus ye brought
an offering : should I accept this of your hand ? saith the Lord.
But cursed be the deceiver, which hath in his flock a male, and vow-
eth, and sacrificeth unto the Lord a corrupt thing: for I am a great
King, saith the LoRD of hosts." We are obliged, by all divine laws,
natural, moral, and positive, to serve God always with our best. The
obligations hereunto are inseparable from all just conceptions of the
divine nature, and our relation thereunto. No man can think aright
of God, and that it is his duty to serve him, but must think it to be
so with the best that he hath. To offer him any thing when we

AN ANSWER UNTO TWO QUESTIONS. 243

have that which is better, or which we judge to be better, is an act
of profaneness and not obedience. In all sacrifices the blood and
the fat were to be offered unto God. Wherefore, he that attends
unto this service doth avow to God that it is the best that he hath ;
and if it be not so, he is a deceiver.

If it be objected, hereon, that " by virtue of this rule, so under-
stood as that we are always obliged to the use of that which we judge
best in the worship of God, we are bound to leave this or that
ministry or church, if we judge that the administrations are better
amongst others," it is answered, that the rule respects not degrees,
where the whole administration is according to the mind of God,
but different kinds of worship, as worshipping by a limited pre-
scribed form and worshipping by the assistance of the Spirit of God
are.

4 It is contrary unto that rule, " Let all things be done unto edi-
'fying," 1 Cor. xiv. 26. Whatsoever doth not promote edification is
excluded out of the worship of the church by virtue of this rule, nor
can it be a duty in us to give countenance thereunto or to make use
of it. It is said that "prayer is the worship of God; these forms of it
are only a determination of the manner of it, or an outward means of
that worship." Let it be supposed so; although it be certain that, as
prescribed, they are parts of the service. They are therefore means
that are a help and furtherance unto edification in prayer, or they
are an hinderance of it, or they are of no use or signification one
way or the other. If it be said that " they are a help unto edifica-
tion, and are found so by experience, in the exclusion of any other
way of worship," then I ask why they are not constantly used? — why
do we at any time, in any place, refuse the aid and help of them unto
this great end of all things that are done in the church? But this can
be pleaded only by those who contend for the constant use of them
in the worship of God, with whom at present we are not concerned.
If it be acknowledged that " indeed they are an hinderance unto
edification, which is more promoted without them, yet are they not
in themselves unlawful," I say, as before, that is not the present ques-
tion; we inquire only whether the use of them by those who judge
them hinderances unto edification be not contrary to the rule men-
tioned, " Let all things be done unto edifying." For the things of
the third sort, that are of no use nor signification at all, they can
have no place nor be of any consideration in the worship of God.

5. It is inconsistent with that sincerity in profession that is re-
quired of us. Our public conjunction with others in acts and duties
of religious worship is a part of that profession which we make ; and
our whole profession is nothing but the declaration of the subjection
of our souls unto the authority of Christ, according unto the gospel.

244 AN ANSWER UNTO TWO QUESTIONS.

Wherefore, in this conjunction in worship we do profess that it is
divinely required of us, and that it is part of that obedience Avhich
Ave owe to Jesus Christ; and if we do not so judge it, we are hypo-
critical in what we do, or the profession that we make. And to deny
that our practice is our profession in the sight of God and men, is to
introduce all manner of licentiou.sness into religion.

6. Such a practice is, in very many instances, contrary unto the
great rule of not giving offence [1 Cor. x. 82] ; for it is unavoidable
but that many will be given and taken, and some of them of per-
nicious consequence unto the souls of men. In particular, —

First, " Woe will be unto the world because of these offences:"
for hence our adversaries will take occasion to justify themselves in
their most false and injurious chai'ges against dissenters, unto the
hardening of them in .their Avaj^s; as, — (1.) They accuse them as
factious and seditious, in that they Avill not do Avhat they can do,
and what, by the present practice, they OAvn to be the mind of God
that they should do (or else expressly play the hypocrite), for the
sake of peace, order, and obedience unto magistrates. (2.) That
they pretend conscience Avherein indeed it is not concerned in their
OAvn judgment, seeing, on outward considerations A\'hich conscience can
have no regard unto, they can do Avhat is required. On these appre-
hensions they Avill justify themselves in their security, and harden
themselves in their sins, it may be to their perdition. Woe be unto
them by whom such offences come!

Secondly, By this practice Ave cast in our suffrage on the part of
'persecutors against the present sufferers in the nation ; for we justify
Avhat is done against them, and condemn them in their sufferings, as
having no just cause or warranty for what they do, as Ave declare by
our practice of Avhat they refuse. There is no man who complies
in this matter but it is a part of his profession that those Avho refuse
so to do, and are exposed to sufferings thereon, do not suffer accord-
ing to the will of God, nor do their sufferings redound unto his glory;
and no offence or scandal can be of a higher nature.

Thirdly, Differences and divisions will on this practice unavoidably
arise between churches themselves and members of the same church,
Avhich will be attended with innumerable evil consequences, unto
the dishonour of the gospel, and, it may be, to the loss of all church-
communion.

Fourthly, Many Avill be induced, on the example of others, espe-
cially if they be persons of any reputation in the church who shall
so practise, to folloAV them against their own light, having the great
Aveight of the preservation of their liberties -and goods lying on the
same side; and experience Avill quickly shoAV Avhat Avill be the event
hereof, either in total apostasy, or that terror of conscience wliich

AN ANSWER UNTO TWO QUESTIONS, 245

they will find no easy relief under, as it hath fallen out with some
already. And, —

Fifthly, It is a justification of our adversaries in the cause wherein
we are engaged, — (1.) In their churcJi-state ; (2.) In a reading minis-
try; (3.) In their casting us out of communion on the present
terms; (4.) In their judgment concerning us on the point oi schism;
as might easily be manifested.

Lastly, There is in this practice a visible compliance with the de-
sign of the prescription of this form of service unto the sole use of
the church in the duties of divine worship. And this, in the nature
of the thing itself, is an exclusion of the exercise of the gifts of the
Holy Spirit in that worship, which is given and continued by Christ
to this very end, that the church may be edified in divine worship and
the due performance of it. And whether this answers our loyalty
unto Christ in his kingly office ought to be well inquired into.

And we shall hereby, on a mere act of outward force, join with
them in church- communion who have cast us out of their commu-
nion by the imposition of principles and practices in divine worship
no way warranted by the Scripture or authority of Christ, who allow
us no church-state among ourselves, nor will join in any one act of
church-communion with us! who persecute us even unto death,
and will not be satisfied with any compliance without a total renun-
ciation of our principles and practice in the worship of God, and
giving awa}'- our whole cause about the state of the church and
other divine institutions! Besides, we shall seem to be influenced by
a respect unto their excommunications; which, as they are managed
and administered at present, are not only a high profanation of a
sacred ordinance, but suited to expose Christian religion unto scorn
and contempt.

QUESTION II.

A second inquiry is, Whether the persons before mentioned and
described may lawfully, and in a consistency luith, or without a re-
nunciation of, their former principles and practice, go to and receive
the sacrament of the Lord's supper in the 2^arish churches, under
their present constitution and administration?

ANSWER.

It appears that they may not, or cannot so do ; for, —
1. Their so doing would be an ecclesiastical incorp)oration in the
church tvherein they do partake; for a voluntary conjunction in the
highest act of communion with any church, according to its order

246 AN ANSWER UNTO TWO QUESTIONS.

and institution, warranted by its own authority, is an express in-
corporation with it, whereby a man is constituted a formal member
of it unto all ends and purposes of privilege, right, and duty. The
church-state is owned hereby, its authority submitted unto in its right
and exercise ; nor is it otherwise interpreted of them unto whom
they so join themselves. But this is a virtual, yea, an express re-
nunciation of their own present church-state in any other society,
and necessitates a relinquishment of their former practice.

It will be said that " a member of one particular church may par-
take of the sacrament of the Lord's supper in another, without in-
corporating or becoming a stated member of that church wherein
he doth so partake."'

It is answered, that he may do so by virtue of that communion
which is between the church whereof he is a member and that
church wherein he doth so partake; for he is admitted unto that
participation by virtue of that communion, and not on his ov/n per-
sonal account. If it be otherwise, where any one is received unto
the participation of this ordinance, there he is admitted unto entire
membership, and is engaged unto all the duties thereunto belonging.

And thus is it in this case ; for those unto Avhom they join them-
selves herein, if but occasionally, do, — (1.) Own no church-state in
this nation but their own; (2.) Admit of none unto this sacrament
by virtue of their communion with any other church, or any churches
not of their own constitution ; nor, (3.) Will administer it unto any
but those whom they claim to be their own, as living in their pa-
rishes, in opposition unto any other church-state whatever.

Wherefore, it is impossible that any man should be a member of
one church and communicate in this ordinance with another which
condemns that whereof he is [a member] as schismatical, and re-
ceiveth him as one belonging unto itself only, but he doth profess-
edly renounce the communion of that church wherein he was, and
is by them that receive him esteemed so to do. And no reserves
of a contrary judgment or resolution in his own mind will relieve
any man, in conscience or reputation, against the testimony of his
practical profession.

2. They do hereby profess a spiritual incorporation with those or
that church wherein they do so communicate, — namely, that they
are "one bread and one body" with them, that they all " drink into one
Spirit," 1 Cor. x. 17, xii. 13. How the}' can do this in those places
where they judge the generality of them to be profane and ignorant,
without sinning against their own light, is not to be understood.

It is said that " no persons, in this or any other ordinance of divine
worship, are polluted or made guilty by the sins of others with whom
they do communicate." It is answered, that this is not at present

AN ANSWER UNTO TWO QUESTIONS. 247

inquired into. That which such persons are charged with is their
own sin only, in making a profession of spiritual incorporation, or
becoming of one body, one bread Avith them, and of drinking into
the same Spirit with them, when they do not esteem them so to be,
in the exercise of love without dissimulation. The neglect also of
other express duties, which we owe unto those who stand in that
union with us, will necessarily follow hereon- Neither do such per-
sons as so communicate intend to take on themselves an obligation
unto all those duties which are required of them towards those with
whom they profess themselves to be one spiritual body; which is an
open prevarication against Scripture rule.

3. They would hereby not only justify the whole service of the
liturgy, hut the ceremonies also enjoined to be used in the adminis-
tration of the sacrament ; for the rule of the church wherewith they
join is that whereby they are to be judged. Any abatement that
may be made of them in practice is on both sides an unwarrantable
self-deceiving, inconsistent with Christian ingenuity and sincerity.
But hereby they do not only condemn all other present dissenters,
but all those also of former days and ages, ministers and others, who
suffered under deprivation, imprisonment, and banishment, in their
testimony against them.

If they shall say they do not approve what is practised by others,
though they join in the same worship and duties of it with them, I
say this is contrary to the language of their profession, unto Scrip-
ture rule, Rom. xiv. 22, and is indefensible in the sight of God and
good men, and unworthy of that plain, open, bold sincerity which
the gospel requireth in the professors of it.

4, The posture of kneeling in the receiving of this sacrament is a
pecidiar act of religious adoration, tvhich hath no divine institution
or warranty ; and is therefore at best an act of will-worship, not to
be complied withal.

It is said that " kneeling is required not as an act of worship or re-
ligious adoration, but only as a posture decent and comely, because
the sacrament is delivered with a prayer unto every one." But, —

(1.) That delivery of it with a prayer unto every one is uninstituted,
without primitive example, contrary to the practice at the first insti-
tution of the ordinaiice, unsuited unto the nature of the communion
required, and a disturbance of it.

(2.) He that prays stands, and he that doth not pray kneels, which
must be on another consideration; for, —

(3.) Prayer is not the proper exercise of faith in the instant of re-
ceiving of this sacrament, as is evident from the nature and use of it.

(4.) The known original of this rite doth render it not only justly
to be suspected, but to be avoided,

248 TWELVE AEGUMENTS AGAINST ANY CONFORMITY.

On these considerations, "which might be enlarged, and many
others that might be added, it is evident that the practice inquired
into, with respect unto the persons at first intended, is unlawful, and
includes in it a renunciation of all the principles of that church-com-
munion wherein they are engaged. And whereas some few have
judged it not to be so, they ought to rectify their mistake in their
future walking.

TWELVE ARGUMENTS

AGAINST ANY CONFORMITY OF MEMBERS OF SEPARATE CHURCHES TO
THE NATIONAL CHURCH.

Position. — It is not lawful for us to go to and join in public wor-
ship by the Common-prayer, because that worship itself, according
to the rule of the gospel, is not lawful.

Some things must be premised to the confirmation of this position ;
as, —

1. The whole system of liturgical worship, with all its insepa-
rable dependencies, are intended; for as such it is established by law,
and not in any part of it only, and as such it is required that we
receive it and attend unto it. It is not in our power, it is not left to
our judgment or liberty, to close with or make use of any part of it,
as we shall think fit.

There are in the Mass-book many prayers and praises directed to
God only by Jesus Christ ; yet it is not lawful for us thereon to go to
mass, under a pretence of joining only in such lawful prayers. As we
must not affect their drink-offerings of blood, so we must not take
up their names into our lips, Ps. xvi. 4; we must have no commu-
nion with them.

2. It is to be considered as armed with laws ; — first, such as declare
and enjoin it as the only true worship of the church; secondly, such
as prohibit, condemn, and punish, all other ways of the worship of
God in church-assemblies. By our communion and conjunction in it,
we justify those laws.

3. This conjunction by communion in the worship of the liturgy
is a symbol, pledge, and token of an ecclesiastical incorporation with
the church of England in its present constitution. It is so in the
law of the land,^ it is so in the common understanding of all men.
And by these rules must our profession and practice be judged, and

' In the canon of the church.

TWELVE ARGUMENTS AGAINST ANY CONFORMITY. 249

not by any reserves of our own, which neither God nor good men
will allow of.

4. Wherefore, he that joineth in the worship of the Common-
prayer doth, by his practice, make profession that it is the true wor-
ship of God, accepted by him, and approved of him, and wholly
agreeable to his mind ; and to do it with other reserves is hypocrisy,
and worse than the thing itself without them. " Happy is he that
condemneth not himself in that thing which he alloweth," Rom.xiv. 22.

5. There may be a false worship of the true God as well as a
worship of a false god : such was the worship of Jehovah the Lord
by the calf in the wilderness, Exod. xxxii. 5, 6 ; such was the feast
unto the Lord ordained by Jeroboam " in the eighth month, on the
fifteenth day of the month," the which "he devised of his own heart,"
1 Kings xii. 32, 33.

On these suppositions, the proposition laid down is proved by these
following^ arouments: —

First Argument. — Religious worship not divinely instituted and
appointed is false worship, not accepted with God; but the liturgi-
cal worship intended is a religious worship not divinely instituted
nor appointed : ergo, not accepted of God.

The proposition is confirmed by all the divine testimonies wherein
all such worship is expressly condemned ; that especially where the
Lord Christ restraineth all worship to his alone command, Deut. iv. 2,
xii. 32; Prov. xxx. 6; Jer. vii. 31; Isa. xxix. 13; Matt, xxviii. 20.

It is answered to the minor proposition, " That the liturgical wor-
ship is of Christ's appointment as to the substantial of it, namely,
prayers and praises, though not as to its accidentals, not as unto its
outward rites and forms, which do not vitiate the whole." But it is
replied, —

1. There is nothing accidental in the worship of God; everything
that belongs to it is part of it. Matt, xxiii. 23. Some things are of
more use, weight, and importance, than others, but all things that
duly belong unto it are parts of it, or of its substance. Outward
circumstances are natural and occasional, not accidental parts of
worship.

2. Prayers and praises, absolutely considered, are not an institu-
tion of Christ; they are a part of natural worship, common to all
mankind. His institution respecteth only the internal form of them,
and the manner of their performance; but this is that which the
liturgy taketh on itself, — namely, to supply and determine the matter,
to prescribe the manner, and to limit all the concerns of them to
modes and forms of its own; which is to take the work of Christ out
of his hands !

S. Outward rites and modes of worship divinely instituted and

250 TWELVE ARGUMENTS AGAINST ANY CONFORMITY.

determined do become thereby necessary parts of divine worship,
Lev. i. 1-6; therefore such as are humanly instituted, appointed, and
determined, are thereby made parts of worship, — namely, of that
which is false, for want of a divine institution.

4. Prayer and praise are not things prescribed and enjoined in
and by the liturgy; it is so far from it, that thereby all prayers and
praises in church-assemblies, merely as such, are prohibited; — but
it is its own forms, ways, and modes, with their determination and
limitation alone, that are instituted, prescribed, and enjoined by it;
but these things have no divine institution, and therefore are so far
false worship.

Second Argument. — That which was in its first contrivance,
and hath been in its continuance, an invention or engine to defeat
or render useless the promise of Christ unto his church of sending
the Holy Spirit in all ages, to enable it unto a due dischai'ge and
performance of all divine worship in its assemblies, is unlawful to be
complied withal, nor can be admitted in religious worship; but such
is the liturgical worship: ergo, etc.

That the Lord Jesus Christ did make such a promise, that he
doth make it good, that the very being and continuance of the church
(without which it is but a dead machine) doth depend thereon, I
suppose will not be denied ; it hath been sufficiently proved. Hei-eon
the church lived and acted for sundry ages, performing all divine
worship in its assemblies by virtue of the gifts and graces of the
Holy Spirit, and no otherwise.

When these things were neglected, when the way of attaining
them and the exercise of them appeared too difficult to men of car-
nal minds, this way of worship by a prescribed liturgy was insen-
sibly brought in, to render the promise of Christ and the whole work
of the Holy Spirit in the administration of gifts useless; and there-
upon two things did follow: —

L A total neglect of all the gifts of the Holy Spirit in the adminis-
tration of church worship and ordinances.

2. When a plea for the work of the Holy Spirit began to be re-
vived, it produced all that enmity, hatred, and contempt of and
against the Spirit of God himself, and his whole work in the church,
which the world is now filled withal. All the reproaches that are
daily cast upon the Spirit of prayer, all that contempt and scorn
which all duties of religious worship performed by his aid and assist-
ance are entertained withal, arise from hence alone, — namely, from
a justification of this devised way of worship as the only true way
and means thereof. Take away this, and the wrath and anger of
men against the Spirit of God and his work in the worship of the
church will be abated, yea, the necessity of them will be evident.

TWELVE ARGUMENTS AGAINST ANY CONFORMITY. 251

This we cannot comply with, lest we approve of the original de-
sign of it, and partake in the sins which proceed from it.

Third Argument. — That in religious worship which derogates
from the kingly office of Jesus Christ, so far as it doth so, is false
worship.

Unto this office of Christ it inseparably belongs that he be the
sole lawgiver of the church in all the Avorship of God. The rule of
his government herein is, " Teach men to observe and do whatsoever
I command." But the worship treated about consisteth wholly in
the institutions, commands, prescriptions, orders, and rules of men;
and on the authority of men alone do all their impositions on the
practice of the church depend. What is this but to renounce the
kingly office of Christ in the church?

Fourth Argument, — That which giveth testimony against the
faithfulness of Christ in his house as a Son, and Lord of it, above
that of any servant, is not to be complied withal ; let all his disciples
judge.

Unto this faithfulness of Christ it doth belong to appoint and
command all things whatever in the church that belong to the wor-
ship of God, as is evident from his comparison with Moses lierein,
and his preference above him. But the institution and prescription of
all things in religious worship, of things never instituted or pre-
scribed by Christ, in the forms and modes of them, ariseth from a
supposition of a defect in the wisdom, care, and faithfulness of Christ;
whence alone a necessity can arise of prescribing that in religious
worship which he hath not prescribed.

Fifth Argument.— That which is a means humanly invented for
the attaining of an end in divine worship which Christ hath ordained
a means for, unto the exclusion of the means so appointed by Christ,
is false worship, and not to be complied withal.

The end intended is the edification of the church in the adminis-
tration of all its holy ordinances. This the Service-book is ordained
and appointed by men for, or it hath no end or use at all. But the
Lord Christ hath appointed other means for the attaining the end,
as is expressly declared, " He hath given gifts unto men, for the
work of the ministry, for the edifying of the body," Eph, iv. 8, 12;
that is, in all gospel administrations: but the means ordained by
Christ, — namely, the exercise of spiritual gifts in gospel administra-
tions, unto the edification of the church, — are excluded, yea, expressly
prohibited, in the prescription of this liturgical worship. The pre-
tence of men's liberty to use their gifts in prayer before their ser-
mons, and in preaching, is ridiculed; they are excluded in all the
solemn worship of the church.

Sixth Argument. — That which hath been and is obstructive of

252 TWELVE ARGUMENTS AGAINST ANY CONFORMITY.

the edification of the church, if it be in religious worship, it is false
worship, for the end of all true worship is edification; but such hath
been and is this liturgical worship; for, —

1. It putteth an utter stop to the progress of the reformation in
this nation, fixing bounds to it that it could never pass.

2. It hath kept multitudes in ignorance.

3. It hath countenanced and encouraged many in reviling and re-
proaching the Holy Spirit and his work.

4. It hath set up and warranted an ungifted ministry.

5. It hath made great desolations in the church: — (1.) In the
silencing of faithful and painful ministers ; (2.) In the ruin of fami-
lies innumerable; (3.) In the destruction of souls!

It is not lawful to be participant in these things, yea, the glory of
our profession lies in our testimony against them.

Seventh Argument. — That practice whereby we condemn the
suffering saints of the present age, rendering them false witnesses for
God, and the only blamable cause of their own sufferings, is not to
be approved ; but such is this practice. And where this is done on a
pretence of liberty, without any plea of necessary duty on our part,
it is utterly unlawful.

Eighth Argument. — That practice which is accompanied with
unavoidable scandal, engaged in only on pretence of liberty, is con-
trary to the gospel; but such is our joining in the present public
worship.

It were endless to reckon up all the scandals which will ensue
hereon. That which respecteth our enemies must not be omitted.
Will they not think, will they not say, that we have only falsely and
hypocritically pretended conscience for what we do, when we can, on
outward considerations, comply with that which is required of us ?
Woe to the world because of such offences! — but woe to them also
by whom they are given !

Ninth Argument. — That worship which is unsuited to the spirit-
ual relish of the new creature, which is inconsistent with the con-
duct of the Spirit of God in prayer, is unlawful ; for the nature, use,
and benefit of prayer are overthrown hereby in a great measure.

Now, let any one consider what are the promised aids of the Holy
Spirit with respect unto the prayers of the church, whether as to
the matter of them, or as to the ability for their performance, or as
to the manner of it, and he shall find that they are all rejected and
excluded by this form of worship, comprising (as is pretended) the
whole matter, limiting the whole manner, and giving all the abilities
for prayer that are needful or required ; and this hath been proved at
laj"ge.

Tenth Argument. — That which overthrows and dissolves our

TWELVE ARGUMENTS AGAINST ANY CONFORMITY. 253

churcli-covenant, as unto the principal end of it, is, as unto us,
unlawful.

This end is, the professed joint subjection of our souls and con-
sciences unto the authority of Christ, in the observation of all what-
ever he commands, and nothing else, in the worship of God. But by
this practice this end of the church-covenant is destroyed, and there-
by the church-covenant itself is broken, for we do and observe that
which Christ hath not commanded ; and while some stand unto the
terms of the covenant which others relinquish, it will fill the church
with confusion and disorder.

Eleventh Argument. — That which contains a virtual renuncia-
tion of our church-state, and of the lawfulness of our ministry and
ordinances therein, is not to be admitted or allowed.

But this also is done by the practice inquired into, for it is a pro-
fessed conjunction with them in church communion and worship by
whom our church state and ordinances are condemned as null. And
this judgment they make of what we do, affirming that we are
gi'oss dissemblers if, after such a conjunction with them, we return
any more into our own assemblies. In this condemnation we do
outwardly and visibly join.

Twelfth Argument. — That which depriveth us of the principal
plea for the justification of our separation from the church of Eng-
land in its present state ought not justly to be received or admitted;
but this is certainly done by a supposition of the lawfvilness of this
worshij:), and a practice suitable thereunto, as is known to all who
are exercised in this case. Many other heads of arguments might be
added to the same purpose, if there were occasion.

OF MARRYING AETER DIVORCE IN CASE OF
ADULTERY.

It is confessed by all that adultery is a just and sufficient cause of a
divorce betwixt married persons.

This divorce, say some, consists in a dissolution " vinculi matri-
monialis," and so removes the marriage relation as that the inno-
cent person divorcing or procuring the divorce is at liberty to marry
again.

Others say that it is only a separation " a mensa et thoro," and
that on this account it doth not nor ought to dissolve the marriage
relation.

I am of the judgment of the former; for, —

First, This divorce " a mensa et thoro" only is no true divorce,
but a mere fiction of a divorce, of no use in this case, nor lawful
to be made use of, neither by the law of nature nor the law of God ;
for, —

1. It is, as stated, but a late invention, of no use in the world, nor
known in more ancient times: for those of the Roman church who
assert it do grant that divorces by the law of nature were " a vin-
culo," and that so they were also under the old testament; and this
fiction they would impose on the grace and state of the gospel, which
yet makes indeed no alteration in moral relations and duties, but only
directs their performance.

2. It is deduced from a fiction,— namely, that marriage among
Christians is a sacrament of that signification as renders it indissolv-
able ; and therefore they would have it to take place only amongst
believers, the rest of mankind being left to their natural right and
privilege. But this is a fiction, and as such in sundry cases they
make use of it.

Secondly, A divorce perpetual "a mensa et thoro" only is no way
useful to mankind, but hurtful and noxious; for, —

1. It would constitute a new condition or state of life, wherein it
is not possible that a man should either have a wife, or not have a
wife lawfully, in one of which estates yet really every man capable
of the state of wedlock is and must be, whether he will or no; for a
man may, as things may be circumstantiated, be absolutely bound in

OF MARRYING AFTER DIVORCE IN CASE OF ADULTERY. 255

conscience not to receive her again who was justly repudiated for
adultery, nor can he take another on this divorce. But into this
estate God calls no man.

2, It may, and probably will, cast a man under a necessity of sin-
ning : for suppose he hath not the gift of continency, it is the ex-
press will of God that he should marry for his relief; yet on this
supposition, he sins if he does so, and in that he sins if he doth
not so.

Thirdly, It is unlawful; for if the bond of marriage abide, the
relation still continues. This relation is the foundation of all mutual
duties; and whilst all that continues, none can dispense with or
prohibit from the performance of those duties. If a woman do con-
tinue in the relation of a wife to a man, she may claim the duties of
marriage from him. Separation there may be by consent for a sea-
son, or upon other occasions, that may hinder the actual discharge of
conjugal duties; but to make an obligation unto such duties void,
whilst the relation doth continue, is against the law of nature and
the law of God. This divorce, therefore, supposing the relation of
man and wife between any, and no mutual duty thence to arise, is
unlawful.

Fourthly, The light of nature never directed to this kind of di-
vorce. Marriage is an ordinance of the law of nature; but in the
light and reason thereof there is no intimation of any such practice.
It still directed that they who might justly put away their wives
might marry others. Hence some, as the ancient Grecians, and the
Romans afterward, allowed the husband to kill the adulteress. This
among the Romans was changed " lege Julia," but the offence [was]
still made capital. In the room hereof, afterward, divorce took place
purposely to give the innocent person liberty of marriage. So that
this kind of divorce is but a fiction.

The first opinion, therefore, is according to truth; for, —

First, That which dissolves the form of marriage and destroys all
the forms of marriage doth dissolve the bond of marriage; for
take away the form and end of any moral relation, and the re-
lation itself ceaseth. But this is done by adultery, and a divorce
ensuing thereon. For the form of marriage consisteth in this, that
two become " one flesh," Gen. ii. 24; Matt. xix. 6; — but this is dis-
solved by adultery; for the adulteress becometh one flesh with the
adulterer, 1 Cor. vi. 16, and no longer one flesh in individual so-
ciety with her husband, and so it absolutely breaks the bond or cove-
nant of marriage. And how can men contend that is a bond which
is a])solutely broken, or fancy a "vinculum" that doth not bind?
and that it absolutely destroys all the forms of marriage will be
granted. It therefore dissolves the bond of marriage itself.

256 OF MARRYING AFTER DIVORCE IN CASE OF ADULTERY.

Secondly, If the innocent party npon a divorce be not set at
liberty, then, —

1. He is deprived of his right by the sin of another; which is
against the law of nature; — and so every wicked woman hath it in
her power to deprive her husband of his natural right.

2. The divorce in case of adultery, pointed by our Saviour to the
innocent person to make use of, is, as all confess, for his liberty, ad-
vantage, and relief. But on supposition that he may not marry, it
would prove a snai'e and a yoke unto him ; for if hereon he hath
not the gift of continency, he is exposed to sin and judgment.

Thirdly, Our blessed Saviour gives express direction in the case,
Matt. xix. 9, " Whosoever shall put away his wife, except it be for
fornication, and shall marry another, committeth adultery." Hence
it is evident, and is the plain sense of the words, that he who putteth
away his wife for fornication and marrieth another doth not commit
adultery. Therefore the bond of marriage in that case is dissolved,
and the person that put away his wife is at liberty to marry. While
he denies putting away and marrying again for every cause, the ex-
ception of fornication allows both putting away and marrying again
in that case; for an exception always affirms the contrary unto
what is denied in the rule whereunto it is an exception, or denies
what is affirmed in it in the case comprised in the exception; for
every exception is a particular proposition contradictory to the
general rule, so that when the one is affirmative, the other is nega-
tive, and on the contrary. The rule here in general is affirmative:
He that putteth away his wife and marries another committeth
adultery. The exception is negative: But he that putteth away his
wife for fornication and marrieth another doth not commit adultery.
Or they may be otherwise conceived, so that the general rule shall
be negative, and the exception affirmative: It is not lawful to put
away a wife and marry another; it is adultery. Then the exception
is: It is lawful for a man to put away his wife for fornication, and
marry another. And this is the nature of all such exceptions, as I
could manifest in instances of all sorts.

It is to no purpose to except that the other evangelists (Mark x.
11,12, Luke xvi. 18) do not express the exception insisted on; for, —

1. It is twice used by Matthew, chap. v. 32, and chap. xix. 9, and
therefore was assuredly used by our Saviour.

2. It is a rule owned by all, that where the same thing is reported
by several evangelists, the briefer, short, more imperfect expressions,
are to be measured and interpreted by the fuller and larger. And
every general rule in any place is to be limited by an exception
annexed unto it in any one place whatever; and there is scarce any
general rule but admitteth of an exception.

OF MARRYING AFTER DIVORCE IN CASE OF ADULTERY. 257

It is more vain to answer that our Saviour speaketh with respect
unto the Jews only, and what was or was not allowed among them ;
for, —

1. In this answer he reduces things to the law of creation and
their primitive institution. He declares what was the law of mar-
riage and the nature of that relation antecedent to the law and
institution of Moses ; and so, reducing things to the law of nature,
gives a rule directive to all mankind in this matter.

2. The Pharisees inquired of our Saviour about such a divorce as
was absolute, and gave liberty of marriage after it; for they never
heard of any other. The pretended separation " a mensa et thoro "
only was never heard of in the old testament. Now, if our Sav-
iour doth not answer concerning the same divorce about which they
inquired, but another which they knew nothing of, he doth not an-
swer them, but delude them; — they ask after one thing, and he
answers another in nothing to their purpose. But this is not to be
admitted; it were blasphemy to imagine it. Wherefore, denying
the causes of divorce which they allowed, and asserting fornication
to be a just cause thereof, he allows, in that case, of that divorce
which they inquired about, which was absolute and from the bond of
marriage.

Again: the apostle Paul expressly sets the party at liberty to
marry who is maliciously and obstinately deserted, affirming that
the Christian religion doth not prejudice the natural right and pri-
vilege of men in such cases: 1 Cor. vii. 15, " If the unbelieving de-
part, let him depart. A brother or a sister is not under bondage in
such cases." If a person obstinately depart, on pretence of religion
or otherwise, and will no more cohabit with a husband or wife, it is
known that, by the law of nature and the usage of all nations, the
deserted party, because, without his or her default, all the ends
of marriage are fiaistrated, is at liberty to marry. But it may be
it is not so among Christians. What shall a brother or a sister that
is a Christian do in this case, who is so departed from? Saith the
apostle, "They are not in bondage, they are free, — at liberty to marry
again. "

This is the constant doctrine of all protestant churches in tire
world ; and it hath had place in the government of these nations,
for Queen Elizabeth was born during the life of Queen Katharine,
from whom her father was divorced.

VOL. XVL 1 7

or INFANT BAPTISM AND DIPPING.

OF INFANT BAPTISM.

I. The question is not whether professing believers, Jews or Gen-
tiles, not baptized in their infancy, ought to be baptized ; for this is
by all confessed.

II. Neither is it whether, in such persons, the profession of saving
faith and repentance ought not to go before baptism. This we plead
for beyond what is the common practice of those who oppose us.

Wherefore, testimonies produced out of authors, ancient or modern,
to confirm these things, which consist with the doctrine of infant bap-
tism, are mere tergiversations, that belong not to this cause at all;
and so are all arguments produced unto that end out of the Scriptures.

III. The question is not whether all infants are to be baptized
or not ; for, according to the will of God, some are not to be baptized,
even such whose parents are strangers from the covenant. But hence
it will follow that some are to be baptized, seeing an exception con-
firms both rule and right.

IV. The question is only concerning the child i"en or infant seed
of professing believers who are themselves baptized. And, —

First, They by whom this is denied can produce no te^thnony of
Scripture wherein their negation is formally or in terms included,
nor any one asserting what is inconsistent with the affirmative ; for
it is weak beneath consideration to suppose that the requiring of the
baptism of believers is inconsistent with that of their seed. But this
is to be required of them who oppose infant baptism, that they pro-
duce such a testimony.

Secondly, No instance can be given from the Old or New Testa-
ment since the days of Abraham, none from the approved practice
of the primitive church, of any person or persons born of professing,
believing parents, who were themselves made partakers of the initial
seal of the covenant, being then in infancy and designed to be
brought up in the knowledge of God, who were not made partakers
with them of the same sign and seal of the covenant.

Thirdly, A spiritual privilege once granted by God unto any can-
not be changed, disannulled, or abrogated, without an especial divine

OF INFANT BAPTISM. ' 259

revocation of it, or the substitution of a greater privilege and mercy
in the room of it; for, —

1. Who shall disannul what God hath granted? What he hath
put together who shall put asunder ? To abolish or take away any
grant of privilege made by him to the church, without his own ex-
press revocation of it, is to deny his sovereign authority.

2. To say a privilege so granted may be revoked, even by God
himself, Without the substitution of a greater privilege and mercy in
the room of it, is contrary to the goodness of God, his love and care
unto his church, [and] contrary to his constant course of proceeding
with it from the foundation of the world, wherein he went on in the
enlargement and increase of its privileges until the coming of Christ.
And to suppose it under the gospel is contrary to all his promises,
the honour of Christ, and a multitude of express testimonies of
Scripture.

Thus was it with the privileges of the temple and the worship of
it granted to the Jews ; they were not, they could not be, taken away
without an express revocation, and the substitution of a more glori-
ous spiritual temple and worship in their room.

But now the spiritual privilege of a right unto and a participa-
tion of the initial seal of the covenant was granted by God unto the
infant seed of Abraham, Gen. xvii. 10, 12.

This grant, therefore, must stand firm for ever, unless men can
prove or produce, —

1. An express revocation of it by God himself; which none can
do either directly or indirectly, in terms or any pretence of conse-
quence.

2. An instance of a greater privilege or mercy granted unto them
in the room of it ; which they do not once pretend unto, but leave
the seed of believers, whilst in their infant state, in the same condi-
tion with those of pagans and infidels; expressl}' contrary to God's
covenant.

All this contest, therefore, is to deprive the children of believers of
a privilege once granted to them by God, never revoked, as to the
substance of it, assigning nothing in its room ; which is contrary to
the goodness, love, and covenant of God, especially derogatory to
the honour of Jesus Christ and the gospel.

Fourthly, They that have the thing signified have right unto the
sign of it, or those who are partakers of the grace of baptism have
a right to the administration of it: so Acts x. 47.

But the children of believers are all of them capable of the grace
signified in baptism, and some of them are certainly partakers of it,
namely, such as die in their infancy (which is all that can be said of
professors) : therefore they may and ought to be baptized. For, —

260 OF INFANT BAPTISM.

1. Infants are made for and are capable of eternal glory or misery,
and must fall, dying infants, into one of these estates for ever.

2. All infants are born in a state of sin, wherein they are spiritu-
ally dead and under the curse.

3. Unless they are regenerated or born again, they must all perish
inevitably, John iii. 3. Their regeneration is the grace whereof bap-
tism is a sign or token. Wherever this is, there baptism ought to be
administered.

Fifthly, God having appointed baptism as the sign and seal of
regeneration, unto whom he denies it, he denies the grace signified
by it. Why is it the will of God that unbelievers and impenitent
sinners should not be baptized? It is because, not granting them
the grace, he will not grant them the sign. If, therefore, God denies
the sign unto the infant seed of believers, it must be because he
denies them the grace of it; and then all the children of believing
parents dying in their infancy must, without hope, be eternally
damned. I do not say that all must be so who are not baptized,
but all must be so whom God would have not baptized.

But this is contrary to the goodness and law [love?] of God, the
nature and promises of the covenant, the testimony of Christ reck-
oning them to the kingdom of God, the faith of godly parents, and
the belief of the church in all ages.

It follows hence unavoidably that infants who die in their infancy
have the grace of regeneration, and consequently as good a right
unto baptism as believers themselves.

Sixthly, All children in their infancy are reckoned unto the cove-
nant of their parents, by virtue of the law of their creation.

For they are all made capable of eternal rewards and punishments,
as hath been declared.

But in their own persons they are not capable of doing good or
evil.

It is therefore contrary to the justice of God, and the law of the
creation of human kind, wherein many die before they can discern
between their right hand and their left, to deal with infants any
otherwise but in and according to the covenant of their parents; and
that he doth so, see Rom. v. 14.

Hence I argue, —

Those who, by God's appointment, and by virtue of the law of
their creation, are, and must of necessity be, included in the covenant
of their parents, have the same right with them unto the privileges
of that covenant, no express exception being put in against them.
This right it is in the power of none to deprive them of, unless they
can change the law of their creation.

Thus it is with the children of believers with respect unto the

OF INFANT EAPTISM. 261

covenant of their parents, whence alone they are said to be holy,
1 Cor. vii. 14.

Seventhly, Christ is "the messenger of the covenant/' Mai. iii. 1,
— that is, of the covenant of God made with Abraham ; and he was
the " minister of the circumcision for the truth of God, to confirm the
promises made unto the fathers," Rom. xv. 8. This covenant was,
that he would be " a God unto Abraham and to his seed."

Now if this be not so under the new testament, then was not
Christ a faithful messenger, nor did confirm the truth of God in his
promises.

This argument alone will bear the weight of the whole cause
against all objections; foi*, —

1. Children are still in the same covenant with their parents, or the
truth of the promises of God to the fathers was not confirmed by Christ.

2. The right unto the covenant, and interest in its promises,
wherever it be, gives right unto the administration of its initial seal,
that is, to baptism, as Peter expressly declares. Acts ii. 88, 39.
Wherefore, —

The right of the infant seed of believers unto baptism, as the ini-
tial seal of the covenant, stands on the foundation of the faithful-
ness of Christ as the messenger of the covenant, and minister of God
for the confirmation of the truth of Ris promises.

In brief, a participation of the seal of the covenant is a spiritual
blessing. This the seed of believers was once solemnly invested in
by God himself. This privilege he hath nowhere revoked, though he
hath changed the outward sign ; nor hath he granted unto our chil-
dren any privilege or mercy in lieu of it now under the gospel, when
all grace and privileges are enlarged to the utmost. His covenant
promises concerning them, which are multiplied, were confirmed by
Christ as a true messenger and minister; he gives the grace of bap-
tism unto many of them, especially those that die in their infancy,
owns children to belong unto his kingdom, esteems them disciples,
appoints households to be baptized without exception. And who
shall now rise up, and withhold water from them?

This argument may be thus further cleared and improved: —

Christ is "the messenger of the covenant," Mai. iii. 1, — that is,
the covenant of God with Abi'aham, Gen. xvii. 7 ; for, —

1. That covenant was with and unto Christ mystical. Gal. iii. 16;
and he was the messenger of no covenant but that which was made
with himself and his members.

2. He was sent, or was God's messenger, to perform and accom-
plish the covenant and oath made with Abraliam, Luke i. 72, 73.

3. The end of his message and of his coming was, that those to
whom he was sent might be " blessed with faithful Abraham," or that

262 OF INFANT BAPTISM.

" the blessing of Abraham," promised in the covenant, " might come
upon them/' Gal. iii. 9, 14.

To deny this, overthrows the whole relation between the old tes-
tament and the new, the veracity of God in his promises, and all
the properties of the covenant of grace, mentioned 2 Sam. xxiii. 5.

It was not the covenant of works, neither originally nor essen-
tially, nor the covenant in its legal administration; for he confirmed
and sealed that covenant whereof he was the messenger, but these
he abolished.

Let it be named what covenant he v/as the messenger of, if not of
this. Occasional additions of temporal promises do not in the least
alter the nature of the covenant.

Herein he was the " minister of the circumcision for the truth of
God, to confirm the promises made unto the fathers," Rom. xv. 8 ; that
is, undeniably, the covenant made with Abraham, enlarged and ex-
plained by following promises. This covenant was, that God would
be " a God unto Abraham and to his seed;" which God himself ex-
plains to be his infant seed, Gen. xvii. 12, — that is, the infant seed of
every one of his posterity who should lay hold on and avouch that
covenant as Abraham did, and not else. This the whole church did
solemnly for themselves and their posterity; whereon the covenant
was confirmed and sealed to them all, Exod. xxiv. 7, 8. And every
one was bound to do the same in his own person ; which if he did
not, he was to be cut off from the congregation, whereby he forfeited
all privileges unto himself and his seed.

The covenant, therefore, was not granted in its administrations
unto the carnal seed of Abraham as such, but unto his covenanted
seed, those who entered into it and professedly stood to its terras.

And the promises made unto the fathers were, that their infant
seed, their buds and offspring, should have an equal share in the
covenant with them, Isa. xxii. 24, xliv. 3, Ixi. 9. "They are the seed of
the blessed of the Lord, and their offspring with them," chap. Ixv. 23.
!Not only themselves, who are the believing, professing seed of those
who were blessed of the Lord, by a participation of the covenant,
Gal. iii. 9, but their offspring also, their buds, their tender little
ones, are in the same covenant with them.

To deny, therefore, that the children of believing, professing parents,
who have avouched God's covenant, as the church of Israel did, Exod.
xxiv. 7, 8, have the same right and interest with their parents in the
covenant, is plainly to deny the fidelity of Christ in the discharge of
his office.

It may be it will be said, that although children have a right to
the covenant, or do belong unto it, yet they have no right to the
initial seal of it. This will not suffice ; for, —

OF INFANT BAPTISM. 263

1. If they have any interest in it, it is either in its grace or in
its administration. If they have the former, they have the latter also,
as shall be proved at any time. If they have neither, they have no
interest in it ; — then the truth of the promises of God made unto the
fathers was not confirmed by Christ.

2. That unto whom the covenant or promise doth belong, to
them belongs the administration of the initial seal of it, is expressly
declared by the apostle. Acts ii. 38, 39, be they who they will.

3. The truth of God's promises is not confirmed if the sign and
seal of them be denied ; for that whereon they believed that God
was a God unto their seed as well as unto themselves was this, that
he granted the token of the covenant unto their seed as well as unto
themselves. If this be taken away by Christ, their faith is over-
thrown, and the promise itself is not confirmed but weakened, as to
the virtue it hath to beget faith and obedience.

Eighthly, Particular testimonies may be pleaded and vindicated,
if need be, and the practice of the primitive church.^

A VINDICATION OF TWO PASSAGES IN IREN^US AGAINST THE
EXCEPTIONS OF MR TOMBS,

The passages are these: —

Adversus Hsereses, lib. ii. cap. xxiL sect. 4: "Magister ergo existens,
magistri quoque habebat setatem, non reprobans nee supergrediens
hominem, neque solvens suam legem in se humani generis, sed om-
nem aetatem sanctificans per illam quas ad ipsum erat similitudinem.
Omnes enim venit per semetipsum salvare, omnes, inquam, qui per
eumrenascunturin Deum, infantes, et parvulos, et pueros, et juvenes,
et seniores. Ideo per omnem venit aetatem; et infantibus infans
factus, sanctificans infantes; in parvulis, parvulus, sanctificans banc
ipsam habentes setatem, simul et exemplum illis pietatis effectus, et
justitise et subjectionis; in juvenibus juvenis, exemplum juvenibus
fiens, et sanctificans Domino; sic et senior in senioribus, ut sit perfec-
tus magister in omnibus, non solum secundum expositionem veritatis,
sed et secundum aetatem sanctificans simul et seniores, exemplum
ipsis quoque fiens; deinde et usque ad mortem pervenit, ut sit primo-
genitus ex mortuis, ipse primatum tenens in omnibus, princeps vitse,
prior omnium, et praecedens omnes."

Lib. 1. cap. XVIU. ; 'Offoi yap iiei rccxirrig Trjg yvcJo/j.rjs /^varayuyol, roeaurai

xa! tt'ToXvTpuiffiie. "On /ih dg s^dpvrisiv rou ^arr-'iGiMarog Trig f'S &^(>v

' See also Dr Owen on the Hebrews, toI. i. Excrcitation the sixth, and vol. ii. p. 256 ;
in which place he gives further light into this truth of infant baptism. [This note is
appended by the editors of the folio edition of Owen's Sermons and Tract.s, published in
1721. The second passage referred to occurs in the exposition of chap. iv. ver. 9. — Ed.]

264 ■ OF INFANT BAPTISM.

dvayswyiffSMC, x.ai Traffics r^g T/ffrscog d'^odiSiv i'jToZ'iZXrjrai to tJdog rou l/to
Tov earava, eXsy^ovrss ccvroiig dvayysXov/u.sv sv rw irpoSriTiovri to'Ttuj.

Mr Tombs tells us, "This proves not infant baptism, because though
it be granted that in Justin Martyr, and others of the ancients, to be
regenerated is to be baptized, yet it doth not appear that Irenaeus
meant it so in this place, unless it were proved it is so only meant
by him and the ancients. Nor doth Irenseus, lib. i. cap. xviii., term
baptism 'regeneration;' but saith thus, 'To the denying of bap-
tism of that regeneration which is unto God.' But that indeed the
word ' renascuntur," ' are born again,' is not meant of baptism is
proved from the words and the scope of them; for, —

" 1. The words are, ' Per eum renascuntur,' ' By him,' that is,
Christ, ' are born again.' And it is clear, from the scope of the
speech about the fulness of his age, as a perfect master, that ' By
him' notes his person according to his human nature. Now, if then,
' By him are born again,' be as much as ' By him are baptized,'
this should be Irenaeus' assertion, that by Christ himself, in his
human body, infants, and little ones, and boys, and young men, and
elder men, are baptized unto God. But this speech is most mani-
festly false ; for neither did Christ baptize any at all in his own per-
son, (John iv. 1,2,' Jesus himself baptized not, but his disciples,')
nor did the disciples baptize any infant at all, as may be gathered
from the whole New Testament.

" 2. The word which Irenseus expresseth whereby persons are bom
again to God by Christ is applied to the example of his age, as the
words and scope show. But he was not in his age an example of
every age by his baptism, as if he did by it sanctify every age, for
then he should have been baptized in every age; but in respect of
the holiness of his human nature, which did remain in each age, and
so exemplarily sanctify each age to God, so as that there was no age
but was capable of holiness by conformity to his example.

" 3. Irenseus' words are, * Omnes enim venit per semetipsum sal-
vare, omnes, inquam, qui per eum renascuntur in Deum, infantes,
et parvulos,' etc. Now, if the meaning were, that Christ came to
save all that were baptized by him or by his appointnaent, then he
came to save Simon Magus, or whoever are or have been baptized
rightly. But in that sense the proposition is most palpably false;
and therefore that sense is not to be attributed to his words.

" 4. Christ is by Irenseus said to sanctify as 'a perfect master, — not
only according to the exposition of truth, but also as an example to
them of piety, justice, and subjection.' But this is to be understood
not in respect of his baptism only, but his whole life, in which he
was an example ; even as an infant, for then he did willingly empty
himself, — ' Took upon him the form of a servcint/ etc., Phil. ii. 7, 8.

OF INFANT BAPTISM. 265

" By all which reasons," saith Mr Tombs, " I presume the readers
who are willing to see truth will perceive this passage of Irenseus to
be wrested by Pedobaptists against its meaning, to prove a use of
pedobaptism in his time."

Ans. 1. The phrase of " Renascuntur in Deum" is so constantly
used by the ancients for baptism that it may be referred to the con-
science of Mr Tombs or any one who hath been conversant in their
writings, whether they would not have judged and granted that it
was here intended, if mention had not been made of infants and
little ones. The ensuing exceptions, therefore, are an endeavour to
stifle light in favour of an opinion ; — which is not unusual with some.

2. " Per eum" is the same with " Per semetipsum," in the words
immediately foregoing; that is, "By himself," in his mediation, grace,
and ordinances. And to suppose that if baptism be intended, he
must baptize them in his own person, is a mere cavil; for all that
are born to God by baptism to this day are so by him.

8. The words, E/g s^dpvrjSiv roD ^wxrig/xaro; r^g sig Qshv dvaysw/jCsug,
" Unto the denial of the baptism of regeneration unto God," do
plainly declare that by " renascuntur" he intends the baptism of re-
generation, as being the means and pledge of it, in allusion to that of
the apostle, Aourpov icaXiyyinGicig, Tit. iii. 5.

4. It is remarkable in the words of Irenseus, that in expressing the
way and means of the renascency of infants, he mentions nothing of
the example of Christ, which he adds unto that of all otlier ages.

5. The example of Christ is mentioned as one outward means of
the regeneration of them who were capable of its use and improve-
ment. Of his being an example of baptism nothing is spoken. Nor
was Christ in his own person an example of regeneration unto any;
for as he was not baptized in all ages, so he was never regenerated in
any, for he needed no regeneration.

6. It is well that it is so positively granted that Christ doth sanc-
tify infants ; which, seeing he doth not do so to all universally, must
be those of believing parents; which is enough to end this conti'o-
versy.

7. The meaning of Irenoeus is no more but that Christ, passing
through all ages, evidenced his design to exclude no age, to commu-
nicate his grace unto all sorts and ages; and he mentioneth old men,
because his judgment was that Christ was fifty years old when he
died.

8. It was the constant opinion of the ancients that Christ came to
save all that were baptized ; not intending his purpose and intention
with respect unto individuals, but his approbation of the state of
baptism, and his grant of the means of grace.

266 OF DIPPING.

OF DIPPING.

Bd'^rroj, used in these scriptures, Luke xvi. 24, John xiii. 26, Rev.
xix. 1 3, we translate " to dip." It is only " to touch one part of the
body." That of Rev. xix. 13 is better rendered, " stained by sprink-
ling." ....

In other authors it is " tingo, immergo, lavo," or " abluo;" but in
no other author ever signifies " to dip," but only in order to wash-
ing, or as the means of washing. It is nowhere used with respect
unto the ordinance of baptism.

The Hebrew word, ^^^, is rendered by the LXX., Gen. xxxvii. 31,
by f/,oX\jvca, " to stain by sprinkling" or otherwise ; mostly by /SaTxw.
2 Kings V. 14 they render it by ^avril^u, and nowhere else. In verse
10, Elisha commands Naaman "to wash;" therefore that in verse
14 is that " he washed." Exod. xii. 22 is, to put the top of the hyssop
into blood, to sprinkle it; 1 Sam. xiv. 27, is to take a little honey
with the top of a rod. In neither place can dipping or plunging be
intended. Lev. iv. 6, 17, ix. 9, and in other places, it is only to
touch the blood, so as to sprinkle it.

Bacrr/^w signifies "to wash," and instances out of all authors may be
given, — Suidas, Hesychius, Julius Pollux, Phavorinus, and Eustathius.

It is first used in the Scripture, Mark i. 8, John i. 83, and to the
same purpose. Acts i. 5. In every place it either signifies " to pour,"
or the expression is equivocal. " I baptize you with water, but he
shall baptize you with the Holy Ghost;" which is the accomplish-
ment of that promise, that the Holy Ghost should be poured on
them.

For the other places, Mark vii. 3, 4, c/Vrw and /Sa^rr/^w are plainly
the same, both " to wash." Luke xi. 38 is the same with Mark vii. 3.
No one instance can be given in the Scripture wherein /3a*r/^w doth
necessarily signify either " to dip" or " plunge."

Ba-TTT-Z^w may be considered either as to its original, natural sense,
or as to its mystical use in the, ordinance.

This distinction must be observed concerning many other words in
the New Testament, as lxxX?jff/a, yjipoTovla, and others, which have
a peculiar sense in their mystical use.

In this sense, as it expresseth baptism, it denotes " to wash" only,
and not "to dip" at all: for so it is expounded. Tit. iii. 5; Eph.
v. 26; Heb. x. 22; 1 Pet. iii. 21. And it signifies that communica-
tion of the Spirit which is expressed by "pouring out" and " sprink-
ling," Ezek. xxxvi. 25, and expresseth our being washed in the blood
of Christ, Tit. ii. 14; Heb. ix. 14, 19, 23.

Wherefore, in this sense, as the word is applied unto the ordi-

OF DIPPING. 267

nance, tlie sense of dipping is utterly excluded. And though as a
mere external mode it may be used, provided the person dipped be
naked, yet to urge it as necessary overthrows the nature of the
sacrament.

For the original and natural signification of it, it signifies " to dip,
to plunge, to dye, to wash, to cleanse."

But I say, — 1. It doth not signify properly "to dip" or "plunge,"
for that in Greek is IfiQa-Trru and lyaSa-rr/^w. 2. It nowhere sig-
nifies "to dip," but as a mode of and in order to washing. 3. It
signifies the " dipping" of a finger, or the least touch of the water,
and not plunging the whole. 4. It signifies " to wash," also, in all
good authors.

I have not all those quoted to the contrary. In the quotations of
them whom I have, if it be intended that they say it signifies " to
dip," and not " to wash" or " to dip" only, there is neither tnith nor
honesty in them by whom they are quoted.

Scapula is one, a common book, and he gives it the sense of " lavo,
abluo," " to wash," and " wash away."

Stephanus is another, and he expressly, in sundry places, assigns
"lavo" and "abluo" to be also the sense of it.

Aquinas is for dipping of children, provided it be done three times,
in honour of the Trinity; but he maintains pouring or sprinkling to
be lawful also, affirming that Laurentius, who lived about the time
250, so practised. But he meddles not with the sense of the word,
as being too wise to speak of that which he understood not ; for he
knew no Greek.

In Suidas, the great treasury of the Greek tongue, it is rendered
by " madefacio, lavo, abluo, purge, mundo,"

The places in the other authors being not quoted, I cannot give
an account of what they say. I have searched some of them in every
place wherein they mention baptism, and find no one word to the
purpose. I must say, and will make it good, that no honest man
who understands the Greek tongue can deny the word to signify
"to wash," as well as "' to dip."

It must not be denied but that in the primitive times they did
use to baptize both grown persons and children oftentimes by dip-
ping, but they affirmed it necessary to dip them stark naked, and
that three times; but not one ever denied pouring water to be lawful.

The apostle, Rom. vi. 3-5, is dehorting from sin, exhorting to
holiness and new obedience, and gives this argument from the ne-
cessity of it and our ability for it, — both taken from our initiation
into the virtue of the death and life of Christ, expressed in our bap-
tism,— that by virtue of the death and burial of Christ we should be
dead unto sin, sin being slain thereby, and by virtue of the resurrec-

268 OF DIPPING.

tion of Christ we sliould be quickened unto newness of life ; as Peter
declareSj 1 Pet. iii. 21. Our being "buried with him," and our being
" planted together in the likeness of his death" and " in the likeness
of his resurrection," E-ora.'vi. 4, 5, is the same with "our old man
being crucified with him," and the " destroying of the body of sin,"
verse 6, and our being raised from the dead with him ; which is all
that is intended in the place.

There is not one word nor one expression that mentions any re-
semblance between dipping under water and the death and burial
of Christ, nor one word that mentions a resemblance between our
rising out of the water and the resurrection of Christ. Our being
"buried with him by baptism into death," verse 4, is our being
" planted together in the likeness of his death," verse 5. Our being
"planted together in the likeness of his death" is not our being
dipped under water, but "the crucifying of the old man," verse 6. Our
being "raised up with Christ from the dead" is not our rising from
under the water, but our " walking in newness of life," verse 4, by
virtue of the resurrection of Christ, 1 Pet. iii. 21.

That baptism is not a sign of the death, burial, and resurrection
of Christ, is clear from hence, because an instituted sign is a sign of
gospel grace participated, or to be participated. If dipping be a sign
of the burial of Christ, it is not a sign of a gospel grace participated ;
for it may be where there is none, nor any exhibited.

For the major : If all gospel ordinances are signs and expressions
of the communication of the grace of Christ, then baptism is so; but
this is the end of all gospel ordinances, or else they have some other
end, or are vain and empty shows.

The same individual sign cannot be instituted to signify things of
several natures; but the outward burial of Christ, and a participa-
tion of the virtue of Christ's death and burial, are things of a diverse
nature, and therefore are not signified by one sign.

That interpretation which would enervate the apostle's argument
and design, our comfort and duty, is not to be admitted; but this
interpretation, that baptism is mentioned here as the sign of Christ's
burial, would enervate the apostle's argument and design, our com-
fort and duty: and therefore it is not to be admitted.

The minor is thus proved : The argument and design of the apostle,
as was before declared, is to exhort and encourage unto mortification
of sin and new obedience, by virtue of power received from the death
and life of Christ, whereof a pledge is given us in our baptism. But
this is taken away by this interpretation ; for we may be so buried
with Christ and planted into the death of Christ by dipping, and yet
have no power derived from Christ for the crucifying of sin and for
the quickening of us to obedience.

REFLECTIONS

\ ON

A SLANDEROUS LIBEL AGAINST DR OWEN ,•

IN

A LETTER TO SIR THOMAS OVERBURY.

PREFATORY NOTE.

In Tol. XV., p. 446, a reference will be found to a pamphlet entitled " A Letter to
a Friend concerning some of Dr Owen's Principles and Practices." It was written
against Dr Owen's " Short Catechism," by the Rev. George Vei'non, a rector in
Gloucestershire, who had received his education at Oxford University while Owen
presided over it. It was full of calumnious charges of blasphemy and perjury. Our
author, under the form of a Letter to Sir Thomas Overbury, replies to it in vehement
terms,— terms perhaps more vehement than the absurdity of the charges at all re-
quired. In those days of slow communication, however, railing accusations, especially
coming from one in the position of a rector, were fitted to work considerable mischief;
and there was such a lack of all the decencies of controversy in Vernon's lucubrations
that he deserved a sharp reprimand. In the hands of Owen, he was but a fly broken
on the wheel.

While he was vice-chancellor of Oxford, a story was raised against Owen, that he
had spoken contemptuously of the Lord's Prayer, and that he had put on his hat when
it was on some occasion repeated at the close of the services in Christ Church. The
slander was widely propagated, and Owen published a denial of the story, in English
and French, in 1655. Meric Casaubon, nevertheless, published in 16G0 a work in
defence of the Lord's Prayer, and against their " ungrounded zeal who are so strict for
the oh3ervation of the Lord's Day and make so light of the Lord's Prayer." Vernon,
too, revived the slander, and Owen again gives it an emphatic contradiction in the
following Letter ; and yet Anthony Wood persists in it I — Ed.

EEFLECTIONS ON A SLANDEEOUS LIBEL.

Sir,
It is upon your desire, and not in any compliance with my own
judgment or inclination, that I have taken a little consideration of
a late slanderous libel published against me. I have learned, I bless
God, to bear and pass by such reproaches without much trouble to
myself or giving the least unto others. My mind and conscience are
not at all concerned in them ; and so far as my reputation seems to
be so, I am very willing to let it go, for I cannot entertain a valua-
tion of their good opinion whose minds are capable of an impression
from such virulent calumnies. Besides, I know that there is no-
thing absolutely new in these things under the sun. Others also have
met with the like entertainment in the world in all ages; whose
names I shall not mention, to avoid the envy in comparing myself
with them, I acknowledge that it is a dictate of the law of nature,
that where others do us open wrong, we should do ourselves right so
far as we lawfully may ; but I know also that it is in the power of
every one to forego the prosecution of his own right and the vindi-
cation of himself, if thereby there arise no detriment unto others.
That which alone in this case may be feared is, lest offence should
be taken against my person to the disadvantage of other endeavours
wherein I desire to be useful in the world.

But against this also I have the highest security, from that indig-
nation and contempt wherewith this libel is entertained by all per-
sons of ingenuity and sobriety. Not out of any respect, therefore, to
myself or my own name (things of little or no consideration in or to
the world), nor out of a desire that this paper should ever pass far-
ther than to your own hand and thence to the fire, but to give you
some account of this pamphlet, whose author it seems is known unto
you, I have both perused it and made some short reflections upon
it, which I have herewith sent unto you.

The whole design of this discourse is, " per fas et nefas," to en-
deavour the defamation of a person who, to his knowledge, never
saw the author of it, and is fully assured never gave him the least
provocation unto any such attempt; for when I am told who he is,
I am as wise and knowing unto all his concernments as I was before.

272 REFLECTIONS ON A SLANDEROUS LIBEL.

And yet it is not only my reputation, but, considering my present
state and condition, with the nature of his libellous aspersions, my
further outward trouble in the world, that he aimeth at; from Avhich
he seemeth to be much displeased that I am secured by the right-
eousness of the government and laws under which I live. Now, how-
ever he pleased himself in this attempt, yet there is no man but
may give as tolerable an account, by the law of God, the customs of
civilized nations, and in the estimation of wise and honest men, of
robbing persons on the highway and spoiling them of their goods, as
he can do of this undertaking. It is true, some others have of late
dealt not much otherwise with me ; wherein how far they have satis-
fied themselves and others time will discover. But yet, accordiug
to the present custom and manner of men, they may give some
tolerable pretence to Avhat they have done; for they sufficiently de-
clare that they were provoked by me, — though no such thing was
intended, — and it is abundantly manifest that they had no other way
left them to give countenance unto some fond imaginations, which they
have unadvisedly published, but by petulant reviling of him by whom
they thought they were detected. And such things have not been
unfrequent in the world. But as for this author, one wholly un-
known to me, without the compass of any pretence of the least pro-
vocation from me, to accommodate the lusts and revenges of others
with that unruly evil, a mercenary tongue, full of deadly poison,
without the management of any difference, real or pretended, merely
to calumniate and load me with false aspersions (as in the issue they
will prove), is an instance of such a depraved disposition of mind,
such a worthless baseness of soul, such a neglect of all rules of moral-
ity and principles of human conversation, such a contempt of Scrip-
ture precepts innumerable, as, it may be, can scarcely be paralleled
in an age amongst the vilest of men. Something, I confess, of this
nature is directed unto in the casuistical divinity or modern policy of
the Jesuits: for they have declared it lawful to reproach and calum-
niate any one who hath done them an injury, or otherwise reflected
on the honour of their society; and notable instances of their ma-
nagement of this principle are given us by the ingenious discoverer
of their mysteries. But they always require a previous injury or
provocation to justify themselves in this filthy kind of revenge. And
hereby is our author freed from the suspicion of having been influ-
enced by their suggestions ; for he hath gone in a way whereon they
never attempted to set a foot before him, and, scorning a villany that
hath a precedent, he seems to design himself an example in the art
of sycophantry. However, the same author hath directed men unto
the best way of returning an answer unto false and calumnious ac-
cusations, whatever be their occasion ; for he tells us that Valerianus

REFLECTIONS ON A SLANDEROUS LIBEL. 273

Magnus, an honest Capuchin friar, being so dealt withal by a Jesuit,
made not any defence of his own innocency any further than by ad-
joining unto all the instances of his charge, " Mentiris impudentis-
sime"! And this you will immediately find to be the substance of
that answer which this book deserves; for, setting aside things re-
lating to the former public troubles and disorders in these nations
from the venom of all reflections, — from which I am secured by the
government, law, and interest of the kingdom, all which in this re-
vival of them are notoriously abused and trampled on,— and there is
no one thing charged on me in the whole libel but that, either in
the iTfiatter or manner of its relation, is notoriously false. Tlie task, I
acknowledge, of making this discovery would be grievous and irk-
some unto me, but that I must not account any thing so which may
fall out amongst men in the world, and do remember him who, after
he had done some public services, whereof others had the advantage,
was forced to defend his own house against thieves and robbers.

The whole discourse is a railing accusation, such as the angel durst
not bring against the devil, but such as hath many characters and
lineaments upon it of him who was a false accuser and murderer
from the beginning; neither is it capable of a distribution into any
other parts but those of railing and false accusations. And for the
first, seeing he hath manifested his propensity unto it and delight in
it, he shall by me be left to the possession of that honour and repu-
tation which he hath acquired thereby. Besides, his way of mana-
gery hath rendered it of no consideration: for had it been condited
to the present gust of the age, by language, wit, or drollery, it might
have found some entertainment in the world ; but downright dirty
railing is beneath the genius of the times, and by common consent
condemned to the bear-garden and Billingsgate. His charges and
accusations, — wherein, doubtless, he placed his principal hopes of
success, though I much question whether he knew what he aimed at
in particular or no, — may in so many instances be called over as to
discover unto you with what little regard to Christianity, truth, or
honesty, they have been forged and managed by him,

I shall begin with what he calls my practices, and then proceed to
the principles he mentions; which is the best order his confused
rhapsody of slanders can be reduced unto, though inverting that
which he projected in his title.

I. One of the first charges I meet withal, upon the first head, is
page 9, that I " was one of them who promised Cromwell his life
upon his last sickness, and assured him that his days should be pro-
longed." This, I confess, he manageth somewhat faintly and dubi-
ously; the reason whereof I cannot guess at, it being as true as those
other tales in the report whereof he pretends to more confidence.

VOL. XVL 18

274< KEFLECTIONS ON A SLANDEROUS LIBEL.

And I have no answer to return but that of the friar before men-
tioned,— " Mentitur impudentissime ;" for I saw him not in his sick-
ness, nor in some long time before. Of the same nature is what he
affirms, p. 28, of my being the instrument in "the ruin of his son"
Richard ; with whose setting up and pulhng down I had no more
to do than himself. And such are the reasons which he gives for
that which never was; for the things he instanceth in were my
own choice, against all importunities to the contrary! so that the
same answer must be returned again, — " Mentitur impudentissime."
Page 10, he charges me that, in writing against the Papists, I re-
flected upon the authority of the king, as to his power in matters of
religion; which he repeats again, p. 34, and calls it " A covert under-
minmg of the just authority of the king." Still the same answer
is all that can be given. His majesty's supremacy, as declared and
established by law, is asserted and proved in the book he intends,
p. 404-406 [vol. xiv. p. 878-392]; nor is there any word in the
places quoted by him in his margin that will give the least counte-
nance to this false calumny. Besides, the book was approved by au-
thority, and that by persons of another manner of judgment and
learning than this pitiful scribbler, who are all here defamed by him.
Page 12, he chargeth me with countenancing an accusation against
the reverend Bishop of Chester, then warden of Wadham College ;
which is a known lie, — and such I believe the bishop, if he be asked,
will attest it to be. And so, p. 14, he says, I received a commission
from Oliver to carry" gladium ferri;" but "mentitur impudentissime,"
for I never received commission from any man or company of men
in this world, nor to my remembrance did I ever wear a sword in my
life. His whole 34th page, had there been any thing of wit or in-
genuity in fiction in it, I should have suspected to have been bor-
rowed from Lucian's " Vera Historia," concerning which he affirmed
that he wrote that which he had never seen, nor heard, nor did any
one declare unto him; for it is only a confused heap of malicious
lies, which all that read and know laugh at with scorn. Such like-
wise is the ridiculous story he tells, p. 66, of my ordering things so
that members of parliament should have a book, which he calls mine,
laid in their lodgings by unknown hands; whereof there is not any
thing, in substance or circumstance, that can lay the least pretence
to truth, but it is an entire part of his industrious attempt to carry
the whetstone.^ The same must be said concerning what he reports
of passages between me and the then lord chancellor; which as I
have good witness to prove the mistake that fell out between us not
to have been occasioned by me, so I much question whether this
author was informed of the untruths he reports by Doctor Barlow,
1 " Whetstone," an ancient reward for the person who told the greatest lie. — Ed.

REFLECTIONS ON A SLANDEROUS LIBEL. 275

or whether ever he gave him his consent to use his name publicly
for a countenance unto such a defamatory libel. It were endless
and useless to cull out the remaining instances of the same kind,
whereof I think there is scarce a page free in his book, unless it be
taken up with quotations; and I am sure that whosoever will give
the least credit unto any of his stories and assertions will do it at the
utmost peril of being deceived. And where any thing he aims at
hath the least of truth in it, he doth but make it a foundation to
build a falsehood upon. Such are his ingenious repetitions of some
things I should say fourteen or fifteen years ago in private dis-
courses; which yet, supposing them true, in the terms by him re-
ported, as they are not, contain nothing of immorality, nothing of
injury unto or reflection on others. Surely this man must be thought
to study the adorning and freedom of conversation, who thus openly
traduceth a person for words occasionally and it may be hastily
spoken, without the least injury to any or evil in themselves, four-
teen or fifteen years after ! And these also are such as he hath taken
upon mere reports ; for I believe he will not say that ever he spake
one word with me himself in his life. How any one can safely con-
verse with a man of this spirit and humour I know not.

I shall wholly pass by his malicious wresting and false applica-
tions of the passages he hath quoted out of some things published
by me : for as for the greatest part of those small perishing treatises,
whence he and others have extracted their pretended advantages, it
is many years since I saw them, — some of them twenty at the least ;
nor do I know how they have dealt in repeating their " excerpta,"
which with so much diligence they have collected; that they are
several times wrested and perverted by this malicious scribbler unto
things never intended by me, that I do know. One discourse, about
Communion with God, I find there is much wrath stirred up against ;
and yet, upon the severe scrutiny which it hath in several hands un-
dergone, nothing can be found to lay to its charge but one passage
concerning some differences about external worship, which they
needed not to have put themselves to so much trouble to have found
out and declared. But as for this man, he makes such inferences
from it and applications of it as are full of malice and poison, — being
not inferior in these good qualifications unto any of his other pro-
digious tales : for from what I speak concerning the purity of in-
stituted worshijj, he concludes that I judge that all who in the
worship of God make use of the Common-prayer are not loyal to
Christ, nor have communion with God, nor can promote the interest
of the gospel ; all which are notoriously false, never thought, never
spoken, never written by me. And I do believe that many that
have used that book in the public administrations have been as loyal

276 REFLECTIONS ON A SLANDEROUS LIBEL.

to Clirist, had as much communion with God, and been as zealous to
promote the interest of the gospel, as any who have lived in the
world these thousand years ; for men are accepted with God accord-
ing to what they have, and not according to what they have not.

The next charge I can meet withal in this confused heap, — which
is like the grave, a place of darkness, without any order, — is no less
than of peijury; and this principally he doth on such an account
as is not at all peculiar to me, but the reproach he manageth is
equally cast on the greatest part of the kingdom by this public de-
famer. And I suppose others do, though I do not, know the prudence
of en<!ouraging such a slanderous libeller to cast fire-brands among
peaceable subjects, and to revive the remembrance of things which
the wisdom, clemenc}^, and righteousness of his majesty, with and by
the law of the laud, upon the best and most assured principles of
piety and policy, have put into oblivion. And it also seems strange
to me how bold he and some other scribblers make by their in-
teresting the sacred name of his majesty and his concerns in their
impertinent squabblings, as they do on all occasions. But such
things are of another cognizance, and there I leave them. What is
peculiar to myself in this charge is represented under a double
instance: —

1. Of the oath of canonical obedience, which I took and violated ;
and, 2. Of the university oath.

For the first, although I could easily return an answer unto the
thing itself, yet, as to what concerns me, I shall give no other but
" Mentitur irapudentissime ;" I never took any such oath.

And for the other, I doubt not to speak with some confidence that
the intention and design of the oath was observed by me with as
much conscience and diligence as by any who have since acted in
the same capacity wherein I was at that time reflected on. And
upon the provocation of this man, whoever he be, I do not fear to
say, that, considering the state and condition of affairs at that time
in the nation and the university, I do not believe there is any per-
son of learning, ingenuity, or common modesty, who had relation in
those days unto that place, but will grant, at least, that notwith-
standing some lesser differences from them about things of very small
importance, I was not altogether useless to the interests of learning,
morality, peace, and the preservation of the place itself; and further
I am not concerned in the ingratitude and envy of a few illiterate
and malicious persons, as knowing that " Obtrectatio est stultorum
thesaurus, quern in Unguis gerunt."

But if all these attempts prove successless, there is that yet behind
which shall justify the whole charge, or at least the author, in filling
up his bill with so many prodigious falsities ; and this is my " bias-

REFLECTIONS OiS^ A SLANDEROUS LIBEL. 277

pheming the Lord's prayer," which is exaggerated with many tragi-
cal expressions and hideous exclamations; — as, indeed, who can lay
too heavy a load on so horrid a crime? But how if this should not
prove so? how if, by all his outcries, he should but adorn and set
forth his own forgeries? This I know, that I do, and ever did, be-
lieve that that prayer is part of the canonical Scripture ; which I
would not willingly blaspheme, I do believe that it was composed
by the Lord Jesus Christ himself, and have vindicated it from being
thought a collection and composition of such petitions as were then
in use among the Jews, as some learned men had, I think unad-
visedly, asserted it to be. I do, and ever did, believe it the most per-
fect form of prayer that ever was composed, and the words of it so
disposed by the divine wisdom of our blessed Saviour that it com-
prehends the substance of all the matter of prayer to God. I do, and
did always, believe that it ought to be continually meditated on, that
we may learn from thence both what we ought to pray for and in
what manner ; neither did I ever think a thought or speak a word
unsuitable to these assertions. Wherein, then, doth this great blas-
phemy lie? Unto two heads it must be reduced: —

1. That I judge not that our Lord Jesus Christ, in the giving of
this prayer unto his disciples, did prescribe unto them the precise
use or repetition of those words, but only taught them what to pray
for or how.

Now, although it may be this man doth not, yet all men of any
tolerable learning or reading know that this assertion, relating only
to the different interpretations of one expression, indeed of one
word, in one of the evangelists, hath been owned and allowed by
learned men of all parties and persuasions. He may, if he please,
consult Grotius, Musculus, and Cornelius a Lapide (to name one of
a side), for his information. But, —

2. I have delivered other things concerning the use of it in my
book against the Socinians.

Whereunto I shall only say, that he who differs from others in
the manner of the use of any thing may have as reverent an esteem
of the thing itself as they; and herein I shall not give place unto
any man that lives on the earth with respect unto the Lord's prayer.
It is true, I have said that there were manifold abuses in the re-
hearsal of it amongst people ignorant and superstitious; and I did
deliver my thoughts, it may be, too freely and severely, against some
kind of repetition of it. But as for the ridiculous and impudent
charge of blasphemy hence raised by this pitiful cakimniator, I am
no way concerned in it; no more am I with that lie which hath been
now reported to the satiety of its first broachers and promoters, —
namely, that I should " put on my hat upon the repetition of it."

■ 278 REFLECTIONS ON A SLANDEROUS LIBEL.

It was, as I remember, about fifteen years ago tliat such a rumour
was raised ; by I know not whom, nor on what occasion. It was
somewhat long before I heard any whisper of it, — as is the manner
in such cases. But so soon as I did attain a knowledge that such a
slander had been reported and scattered abroad, I did cause to be
published, in English and French, a declaration of its notorious fal-
sity, in the year 16-55. But so prone are many to give entertainment
to false reproaches of them whom on any account they are displeased
with, so unwilling to part with a supposed advantage against them,
though they know it to have been put into their hand by the mis-
takes, folly, or malice of others, that the same untruth hath been
several times since repeated and republished, without the least tak-
ing notice that it was publicly denied, condemned, and the authors
of it challenged to give any tolerable account of their report. Only
of late one learned person meeting it afre.sh, where its admittance
would have been to his advantage (namely, Mr Durel, in his answer
■unto the apology of some nonconformists), had the ingenuity to ac-
knowledge the public disclaimure of any such practice so long since
made and published, and thereon at. least to suspend his assent to
the report itself.

I am, sir, quite weary of repeating the instances of this man's
notorious falsehoods and unjust accusations; I shall therefore over-
look the remainder of them on this head, that I may give you
one of his intolerable weakness and ignorance, and this lies in his
attempt to find out contradictions between what I have written in
several places about toleration and liberty of conscience, p. 67. For
because I say that " pernicious errors are to be opposed and extir-
pated, by means appointed, proper and suitable thereunto," as also
that " it is the duty of the magistrate to defend, protect, counte-
nance, and promote, the truth," the man thinks that these things
are inconsistent with liberty of conscience, and such a toleration or
forbearance as at any time I have pleaded for. But if any man
should persuade him to let those things alone which either he hath
nothing to do withal or doth not understand, it may be he would
accommodate him with a sufficient leisure, and more time than he
knows well how to dispose of.

II. His last attempt is upon some sayings which he calls my " prin-
ciples •'' in the representation whereof whether he hath dealt with
any greater regard to truth and honesty than are the things we have
already passed through shall be briefly considered.

The first, as laid down in the contents prefixed to this sorry chap-
ter, is in these words : " That success in business doth authoricate its
cause ; and that if God's providence permit a mischief, his will ap-
proves it."

REFLECTIONS ON A SLANDEROUS LIBEL. 279

There are two parts, you see, of this principle, whereof the first is,
"That success Avill justify a cause in business," — that is, as I take it, any
one; and secondly, "That which God permits, he doth approve." Now,
as both parts of this principle are diabolically false, so in their charge
on me also; so that I must betake myself again to the example of
the friar, and say, " Mentitur impudentissime." A cause is good or
bad before it hath success one way or other; and that which hath
not its warranty in itself can never obtain any from its success. The
rule of the goodness of any public cause is the eternal law of reason,
with the just legal rights and interests of men. If these make not
a cause good, success will never inend it. But when a cause on these
grounds is so indeed, or is really judged such by them that are en-
gaged in it, not to take notice of the providence of God in prosper-
ing men in the pursuit of it, is to exclude all thoughts of him and
his providence from having any concern in the government of the
w^orlcL And if I or any other have at any time applied this unto
any cause not warranted by the only rule of its justification, it no
way reflects on the truth of the principle which I assert, nor gives
countenance to the false one which he ascribes unto me. For the
latter clause of this pretended principle, " That if God's providence
permit a mischief, his will approves it," I suspect there is some other
ingredient in it besides lying and malice, — namely, stupid ignorance;
for it is mischief in a moral sense that he intends, nothing being
the ol)ject of God's approbation or disapprobation on any other ac-
count. It would therefore seem very strange how any one who
hath but so much understanding as to know that this principle would
take away all differences between good and evil should provide him-
self with so much impudence as to charge it on me.

Another principle, in pursuit of the same design, he laj's down as
mine, p. 46, namely, " That saints may retain their holiness in the
act of sinning ; and that whatever law they violate, God will not im-
pute it to them as a sin."

There seem to be two parts of this principle also. The first is,
" That saints may retain their holiness in the act of sinning." I know
not w^ell what he means by this part of his principle ; and yet do, for
some reasons, suppose him to be more remote from the understanding
of it than I am, although the words are his own. If he mean that
the act of sinning is not against, or an impeachment of holiness, it is
a ridiculous contradiction. If he mean that every actual sin doth
not deprive the sinner of all holiness, he is ridiculous himself if he
assert that it doth, seeing " there is no man that doeth good, and
sinneth not." The framing of the last clause of this principle smells
of the same cask, and, as it is charged on me, is false. Whatever
law of God any man breaks, it is a sin, is so judged of God, and by

280 REFLECTIONS ON A SLANDEROUS LIBEL.

him imputed so far unto the sinner as to judge him guilty thereof,
whoever he be; but God doth not impute every sin unto believers
unto judgment and condemnation. And if he can understand any
thing in the books quoted by him, he will find that there is no more
in them towards what he reflects upon, but that God will by his
grace preserve true believers from falling into such sins as whereby
they should totally and finally Lose their faith, fall from grace, and
be cast out of God's covenant. This principle I own, and despise
his impotent, ignorant, and ridiculous defamation of it.

His third principle is about praying by the Spirit, which he
chargeth at the highest rate, as that which will destroy all govern-
ment in the world !

I know well enough whence he hath learned this kind of arguing;
but I have no reason to concern myself particularly in this matter.
The charge, for aught I know, as here proposed, falls equally on all
Christians in the world ; for whether men pray by a book or without
a book, if they pray not by the Spirit, — that is, by the assistance of
the Spirit of God, — they pray not at all. Let, therefore, the Scripture
and Christianity answer for themselves; at present in this charge I
am not particularly concerned.

Thus, sir, I have complied with your desire unto a perusal of this
confused heap of malicious calumnies ; which otherwise I had abso-
lutely in silence put off to the judgment of the great day. It may
be this author hath scarce yet cast up his account, nor considered
what it is to lend his fingers to others to thrust into the fire, which
they would not touch themselves; for whilst they do, or may if they
please, enjoy their satisfaction in his villany and folly, the guilt and
shame of them will return in a cruciating sense upon his own un-
derstanding and conscience. When this shall befall him, as it will
do assuredly, if he be not utterly profligate, he will find no great re-
lief in wishing that he had been better advised, nor in considering
that those who rejoice in the calumny do yet despise the sycophant.
— I am, Sir, your, etc.,

J. O.

OF THE

DIVINE OEIGINAL, AUTHORITY, SELF-EVIDENCING LIGHT,
AND POWER OF THE SCRIPTURES;

WITH AN ANSWER TO THAT INQUIRY, HOW WE KNOW THE SCRIPTURES
TO BE THE WORD OF GOD,

ALSO,

A VINDICATION OF THE PURITY AND INTEGRITY OF THE HEBREW AND
GREEK TEXTS OF THE OLD AND NEW TESTAMENT;

IN SOME CONSIDERATIONS ON THE PROLEGOMENA AND APPENDIX TO THE LATE
" BIBLIA POLYGLOTTA."

WHEREUNTO ARE SUBJOINED

SOME EXERCITATIONS ABOUT THE NATURE AND PERFECTION OF

THE SCRIPTURE, THE RIGHT OF INTERPRETATION,

LNTERNAL LIGHT, REVELATION, ETC.

'EpsuiZri rki j/^-a(p«j. — John v. 39.

OXFORD: 1659.

PREFATORY NOTE.

The Epistle Dedicatory to the three following treatises is full of curious information,
and deserves to be read, in order to understand our author's true position in his con-
troversy with Brian Walton, the learned editor of the London Polyglott. Surprise has
been expressed that under one general title Owen should have included tracts on sub-
jects so different in their nature as the divine origin of Scripture, the purity of the
Hebrew and Greek text of Scripture, and the doctrinal errors of the Society of Friends.
The last tract, too, was first written, and on the subordinate title prefixed to it bears
date 1658, whereas the others belong to the succeeding year. The bond of connection
among the treatises is, however, sufficiently plain. In refuting the doctrine of the in-
ward light, as held by the Quakers, he was discriminating his own profound and original
views of the self-evidencing power of the Word from a dogma with which they might
be confounded ; and as in the first treatise he had expressed himself in language rather
unguarded and too unqualified, about the providential care of God over every letter
and syllable of revelation, he was prompted to question some features in Walton's Poly-
glott, which had just been published, and in which thousands of vai'ious readings were
exhibited. These vai-ious readings seemed to refute the position he had taken, that the
Scriptures had been providentially kept in their original integrity. How far he erred
on this point, and to what extent his views have been misapprehended, are discussed
in the prefatory note to the " Considerations on the Prolegomena and Appendix to the
Biblia Polyglotta."

As this Polyglott was the occasion of the following Epistle and of the tract to which
we have just alluded, it may be necessary to glance at its history and character. It
appears that Walton issued the description and prospectus of it in 1652, and before the
close of that j-ear nearly £4,000 had been raised by subscription for the work. The
Council of State promised to advance £1,000, and the paper to be used for it was exempted
from duty. In May 1653 the subscriptions had risen to £9,000, and in the autumn
of that year the impi'ession was begun. Next year the first volume was completed,
containing Prolegomeiia which are still a treasure of sacred criticism, and have been
thrice republished separately, and the Pentateuch in the Hebrew, the Vulgate, the
Septuagint, the Syriac, the Targum of Onkelos, the Samaritan, and the Arabic : in 1655
the second volume appeared, comprising the historical books in the same languages and
versions, with the exception of the Samaritan: in 1656 the third, comprehending the
poetic and prophetic books from Job to Malachi, with the addition of an Ethiopic version
of the Book of Psalms : and in 1657 the fourth, containing all the apocryphal books ;
the fifth, including all the books of the New Testament, in the Greek, Syi-iac, Persic,
Vulgate, Arabic, and Ethiopic; and the sixth, composed of various readings, critical
remarks, etc. Walton's assistants in this magnificent work were Ussher, Castell, Hyde,
Pococke, Lightfoot, Huish, Samuel Clarke, De Dieu, and others. The terms in ^vhich
Cromwell is mentioned in the preface are as follow : " Primo autem commemorandi,
quorum favore chartam a vectigalibus immunem habuimus, quod quinque abhinc annis
a Concilio secretiori primo concessum, postea k serbnissimo D. Peotectore ejusque
Concilio, operis promovendi caus^, benigne confirmatum et continuatum erat." About
the time of the Restoration two leaves of the preface were cancelled, the name of Crom-
well was expunged from the list of benefactors, and a dedication to Charles II. prefixed,
stigmatizing Cromwell as "the great dragon," and insinuating that he wished to extort
from Walton the honour of the dedication : "Insidiabatur partui nosti-o draco ille mag-
nus, et per tyrannidis sucb mancipia hoc agebat, ut in ipso partu opprinieretur, nisi ipsi
ut patrouo et protectori dicaretur." The change could surely have been effected in a way
more honourable to Walton, and without needless reflections on the memory of the Pro-
tector, his obligations to "whom could not be concealed and should not have been forgot-
ten. He was rewarded in 1660 with the bishopric of Chester ; which he enjoyed only
for the short space of a year. There are few names on the bright roll of British scho-
larship and learning to which Biblical litci-ature has been more indebted. — Ed.

TO MY REVEREND AND WORTHY FRIENDS,

THE PEEBENDS OF CHRIST CHURCH COLLEGE IN OXFORD,

WITH ALL THE STUDENTS IN DIVINITY IN THAT SOCIETY.

The reason of my inscribing the ensuing pleas for the authority, purity, and per-
fection of the Scripture, against the pretences of some to tlie contrary in these
days, unto you, is, because some of you value and study the Scripture as much as
any I know; and it is the earnest desire of my heart that all of you would so do.
Now, whereas two things offer themselves unto me, to discourse with you by the way
of preface, — namely, the commendation of the Scripture and an exhortation to the
study of it, on the one hand ; and a discovery of the reproach that is cast upon it,
with the various ways and means that are used by some for the lessening and de-
pressing of its authority and excellency, on the other, — the former being to good
purpose by one or other almost every day performed, I shall insist at present on
the latter only: which also is more suited to discover my aim and intention in the
ensuing discourses. Now, herein, as I shall, it may be, seem to exceed that pro-
portion which is due unto a preface to such short discourses as these following,
yet I know 1 shall be more brief than the nature of so great a matter as that pro-
posed to consideration doth require ; and, therefore, anv ■^i-fooif^iuv xa) ■ttx^mv, I shall
fall upon the subject that now lies before me.

Many there have been, and are, who, through the craft of Satan and the preju-
dice of their own hearts, lying under the power of corrupt and carnal interest,
have engaged themselves to decry and disparage that excellency of the Scripture
which is proper and peculiar unto it. The several sorts of them are too many
particularly to be considered; I shall only pass through them in general, and fix
upon such instances by the way as may give evidence to the things insisted on.

Those who in this business are first to be called to an account — whose filth and
abominations, given out in gross, others have but parcelled among themselves — are
they of the synagogue of Rome. These pretend themselves to be the only keepers
and preservers of the Word of God in the world, the only " pillar and ground of
truth." Let us, then, a little consider, in the first place, how it hath discharged
this trust ; for it is but equal that men should be called to an account upon their
own principles ; and those who, supposing themselves to have a trust reposed in
them, do manifest a treacherous mind, would not be one whit better if they had so
indeed.

What, then, have these men done in the discharge of their pretended trust?
nay, what hath that syagogue left unattempted ? yea, what hath it left unfinished
that may be needful to convince it of perfidiousness ? that says the Scripture was
committed to it alone ; and would, if it were able, deprive all others of the pos-
session of it, or of their lives. What Scripture, then, was this, or when was this
deed of trust made unto them? The oracles of God. they tell us. committed to
the Jews under the Old ' Testament, and all the writings of the New; and that
this was done from the first foundation of the church by Petei', and so on to the

28Ji THE EPISTLE DEDICATORY. -

finishing of the whole canon. What now have they not done, in adding, detract-
ing, corrupting, forging, aspersing those Scriptures, to falsify their pretended
trust? They add more books to them, never indited hy the Holy Ghost, as re-
mote from being S-'J^vsua-Ta, ms ovpaves la-T ocTo yalti; : SO denying the self-evidencing
power of that Word, which is truly l^ ovfavoZ, by mixing it with things l^ av^pa^ay,
of a human rise and spring; manifesting themselves to have lost the Spirit of dis-
cerning, promised with the Word to abide with the true church of God for ever.
(Isa. lix. 21.) They have taken from its fulness and perfection, its sufficiency and
excellency, by their Masora, their oral law, or verbum aypa(pov, their unknown,
endless, bottomless, boundless treasure of traditions, — that -raviroipav (papf^axov for all
their abominations. The Scripture itself (as they say, committed to them) they
plead, to their eternal shame, to be in the original languages corrupted, vitiated,
interpolated ; so that it is no stable rule to guide us throughout in the knowledge
of the will of God. The Jews, they say, did it whilst they were busy in burning
of Christians. Therefore, in the room of the originals, they have enthroned a
translation that was never committed to them, — that came into the world they
know neither how, nor when, nor by whom ; so that one' says of its author, "Si
quis peroontetur Gallus fuerit an Sarmata, Judseus an Christianus, vir an mulier,
nihil habituri sint ejus patroni quod expedite respondeant." All this to place
themselves in the throne of God, and to make the words of a translation authentic
from their stamp upon them, and not from their relation unto and agreement with
the words spoken by God himself. And yet further, as if all this were not enough
to manifest what trustees they have been, they have cast off all subjection to the
authority of God in his Word, unless it be resolved into their own, denying that
any man in the world can know it to be the Word of God unless they tell him so:
it is but ink and paper, skin of parchment, a dead letter, a nose of wax, a Lesbian
rule, — of no authority unto us at all. O faithful trustees! holy mother church!
infallilile chair ! can wickedness yet make any farther progress ? Was it ever
heard of, from the foundation of the world, that men should take so much pains
as these men have done to prove themselves faithless and treacherous in a trust
committed to them ? Is not this the sum and substance of volumes that have
even filled the world ; " The Word of God was committed to us alone, and no
others: under our keeping it is corrupted, depraved, vitiated: the copies delivered
unto us we have rejected, and taken up one of our own choice : nor let any com-
plain of us ; — it was in our power to do worse. This sacred depositum had no
x.fiTf,pta., whereby it might be known to be the Word of God ; but it is upon our
credit alone that it passes in the world or is believed ! We have added to it many
books upon our own judgment ; and yet think it not sufficient for the guidance of
men in the worship of God, and the obedience they owe unto him?" Yet do they
blush? are they ashamed as a thief when he is taken? nay, do they not boast
themselves in their iniquity, and say they are sold to work all these abominations ?
The time is coming, yea, it is at hand, wherein it shall repent them for ever that
they have lifted up themselves against this sacred grant of the wisdom, care, love,
and goodness of God !

Sundry other branches there are of the abominations of these men besides those
enumerated, all which may be reduced to these three corrupt and bloody foun-
tains : —

I. That the Scriptui'e at best, as given out from God, and as it is to us con-
tinued, was and is but a partial revelation of the will of God, the other part of
it (which how vast and extensive it is no man knows; — for the Jews have given us
their Sit/rs/sJff-s/s in their Mishna and Gemara; these kept them locked up in the
breast or chair of their holy father) being reserved in their magazine of traditions.

THE EPISTLE DEDICATORY. 285

2. That the Scripture is not able to evince or manifest itself to be the Word of
God, so as to enjoy and exercise any authority in his name over the souls and
consciences of men, without an accession of testimony from that combination of
politic, worldly-minded men that call themselves the Church of Rome.

3. That the original copies of the Old and New Testaments are so corrupted
(" ex ore tuo, serve nequam") that they are not a certain standard and measure of
all doctrines, or the touch-stone of all translations.

Now, concerning these things, you will find somewhat offered unto your consi-
deration in the ensuing discourses ; wherein I hope, without any great altercation
or disputes, to lay down such principles of truth as that their idol imaginations
will be found cast to the ground before the sacred ark of the Word of God, and
to lie naked without wisdom or pow'er.

It is concerning the last of these only that at present I shall deliver my thoughts
unto you; and that beciiuse we begin to have a new concernment therein, Avhere-
with I shall afterward acquaint you. Of all the inventions of Satan to draw off the
minds of men from the Word of God, this of decri/ing the authority of the ori-
ginals seems to me the most pernicious. At the beginning of the Reformation,
before the council of Trent, the Papists did but faintly, and not without some
blushing, defend their Vulgar Latin translation. Some openly preferred the ori-
ginal before it, as Cajetan,' Erasmus, Vives,^ and others; yea, and after the
council also, the same was done by Andradius,^ Ferrarius,* Arias Montanus,®
Masius,^ and others. For those who understood nothing but Latin amongst them,
and scarcely that, whose ignorance was provided for in the council, I suppose it
will not be thought meet that in this case we should make any account of them.
But the state of things is now altered in the world, and the iniquity which first
wrought in a mystery, being now discovered, casts off its vizard and grows bold:
" Nihil est audacius istis deprensis." At first the design was managed in private
writings. Melchior Canus,^ Gulielmus Lindanus,^ Bellarminus," Gregorius de Va-
lentia,'** Leo Gastrins," Huntlseus,''' Hanstelius," with innumerable others, some on
one account, some on another, have pleaded that the originals were corrupted, —
some of them with more impudence than others. Leo Castrius, as Pineda ob-
serves, raves almost wherever he falls on the mention of the Hebrew text. " Sed
is est author,'"'" saith he, " dum in hujusmodi Ebraizationes incidit, vix siii compos;
et bono licet zelo, tamen vel ignoratione rerum quarundam, vel vebementiori
aliqua aftectione, extra fines veritatis et modestiae rapitur: et si ex hujusmodi
tantum unguibus Leonem ilium estimaremus, non etiam ex aliis pra^claris conati-
bus, aut murem aut vulpem censeremus, aut canem aut quiddam aliud ignobilius."
Yea, IMorinus, who seems to be ashamed of nothing, yet shrinks a little at this
man's impudence and folly. " Apologetici libros,"'^ saith he, " sex bene longos
scripsit, quibus nihil quam Judseorum voluntarias et malignas depravationes de-
monstrare nititur; zelo sane pio sci'ipsit Castrius, sed libris Ilebraicis ad tantum
opus quod moliebatur parum erat insiructus." In the steps of this Castrius walks
Huntley, a subtle Jesuit, who, in the treatise above cited,'" ascribes the corruption
of the Hebrew Bible to the good providence of God, for the honour of the Vulgar
Latin ! But these, with their companions, have had their mouths stopped by
Reynolds, AVhitaker, Junius, Lubbertus, Rivetus, Chamierus, Gerardus, Amesius,
Glassius, Alstedius, Amama, and others : so that a man would have thought this

1 Prsef. in V. Lib. Mos. 2 In August, de Civit. Dei, lib. xv. cap. l."?. 3 Defens. Cone.

Trid., lib. iv. ♦ Prolep. Biblica. 5 Prsef. in Bib. in Lat., et passim. C Tripf. in

Comment, in Josh. ^ Loc. Com., lib. i. cap. 13. 8 De Opt. Gen. Interp.,lib. i. 8 Lib.

ii. De Verb. Dei. 10 Tom. i. d. .% q. .S. n De Translat. Sioe. cum Comment in Esa.

H Epito. Controv Contrar., i. c. 8. 13 Dispunctio Calum. Casaub. U Pined , lib. v.

De Keb. Solom., o iv. s. 1. 1'' Morin, Exercit. de Sincerit. Excrc. i. c. 3. 16 Cap.

X. lib. I.

280 THE EPISTLE DEDICATORY.

fire put to the house of God had been sufficiently quenched. But after all the
endeavours hitherto used, in the days wherein we live it breaks out in a greater
flame; they now print the original itself and defame it, gathering up translations
of all sorts, and setting them up in competition with it. When Ximenes put
forth the Complutensian Bible, Vatablus his, and Arias Montanus those of the
king of Spain, this cockatrice was not hatched, whose fruit is now growing to a
fiery flying serpent. It is now but saying, " The ancient Hebrew letters are changed
from the Samaritan to the Chaldean; the points or vowels, and accents, are but
lately invented, of no authority; without their guidance and direction nothing is
certain in the knowledge of that tongue ; all that we know of it comes from the
translation of the LXX. ; the Jews have corrupted the Old Testament ; there are
innumerable various lections both of the Old and New; there are other copies
diff^ering from those we now enjoy that are utterly lost." So that ujion the matter
there is nothing left unto men but to choose whether they will be Papists or
Atheists.

Here that most stupendous fabric that was ever raised by ink and paper, termed
well by a learned man, " Magnificentissimum illud, quod post homines natos in
lucem prodiit unquam, opus biblicum,"' — I mean the Parisian Bibles, — is prefaced
by a discourse of its erector, Michael Le Jay, wherein he denies the Hebrew text,
prefers the Vulgar Latin before it, and resolves that we are not left to the Word
for our rule, but to the Spirit that rules in their church : " Pro certo igitur atque
indubitato apud nos esse debet, vulgatam editionem, quae communi catholicse eccle-
sise lingua circumfertur verum esse et genuinum sacraj Scripturae fontem ; banc
consulendam ubique, inde fidei dogmata repetenda; ex quoinsuper consentaneum
est, vera ac certissima fidei Christianae autographa in Spu'itu ecclesise residere,
neque ab ejus hostium manibus repetenda.

" Et certe quamcunque pietatis speciem praetexunt, non religione quapiam, aut
sincera in Scripturam sacram veneratione aguntur, dum eam unicam, quasi ine-
luctabilem salutis regulam, usurpant, neque spiritus evangelici veritatem investi-
gare decreverunt ; dum, ad autographa curiosius recurrentes, ex quibus, praeter
perplexa qusedam vestigia, vix aliquid superest, vel capitales fidei hostes, vel eos
qui ecclesiae minus faverint, de contextuum interpretatione ac germano sacrorum
codicum sensu consulunt. Scilicet non alia est opportunior via a i-egio illius itinera
secedendi, neque in privatarum opinionum placitis blandius possunt acquiescere,
quas velut unicas doctrinfe suae regulas sectari plerumque censuerunt. Apage
caecam animorum libidinem ! Non jam in institutionem nostram subsistit litera,
sed ecclesiae spiritus ; neque e sacris codicibus hauriendum quidquam, nisi quod
ilia communicatum esse nobiscum voluerit."^

So he, or Morinus in his name. And if this be indeed the true state of things,
I suppose he will very hardly convince men of the least usefulness of this great work
and undertaking. To usher those Bibles into the world, Morinus puts forth his
Exercitations, entitled, " Of the Sincerity of the Hebrew and Greek Texts" — indeed
to prove them corrupt and useless. He is now the man amongst them that under-
takes to defend this cause; in whose writings whether there be more of Pyrgopo-
lynices or Rabshakeh is uncertain. But dogs that bark loud seldom bite deep ; nor
do I think many ages have produced a man of more confidence and less judgment.
A prudent reader cannot but nauseate at all his leaves, and the man is well laid
open by a learned person of his own party.' By the way, I cannot but observe,
that in the height of his boasting he falls upon his mother church, and embraces
her to death. Exercit. i. cap. i. p. II, that he might vaunt himself to be the first
and only discoverer of corruptions in the original of the Old Testament, with the

» Edm. Castel. Praef. ad. Animad. Samar. in Bib. Toly. 2 Mich. Le Jay, Pra?fat. ad opus Bibl.
3 Simeon de Muis, Assertio Verit. Heb.

THE EPISTLE DEDICATORY. 287

causes of them, he falls into a profotind contemplation of the guidance of his
church, which being ignorant of any such cause of rejecting the originals as he
hath now informed her of, yet continued to reject them, and prefer the Vulgar
Latin before them. " Hic admirare lector," saith he, " Dei Spiritum ecclesise prae-
sentissimum, illam per obscura, perplexa, et invia quseque, inoffenso pedeagentem:
quanquam incognita esset Rabbinorum supina negligentia, portentosa ignorantia,
fcedaque librorum Judaicorum corruptela, et Haretici contraria his magnd ver-
borum pompa audaeter jactarent; adduci tamen non potuit ecclesia, ut versio,
qua sola per mille fere et centum annos usa fuerit, ad noi-mam et amussira Hebraei
textus iterum recuderetur." But is it so indeed, that their church receives its
guidance in a stupid, brutish manner, so as to be fixed obstinately on conclusions
without the least acquaintance with the premises? It seems she loved not the
originals, but she knew not why ; only she was obstinate in this, that she loved
them not ! If this be the state with their church, that when she hath neither Scrip-
ture, nor tradition, nor reason, nor new revelation, she is guided she knows not
how, as Socrates was by his demon, or by a secret and inexpressible species of per-
tinacity and stubbornness falling upon her imagination, I suppose it Avill be in vain
to contend with her any longer. For my own part, I must confess that I shall as
soon believe a poor, deluded, fanatical Quaker, pretending to be guided by an in-
fallible Spirit, as their pope with his whole conclave of cardinals, upon the terms
here laid down by Morinus.

But, to let these men pass for a season, had this leprosy kept itself within that
house which is thoroughly infected, it had been of less importance ; it is but a fur-
ther preparation of it for the fire. But it is now broken forth among Protestants
also ; with what designs, to what end or purpose, I know not, — Qiof oT^i, " God
knows," and " the day will manifest." To declare at large how this is come
about, " longa esset historia," — too long for me to dwell upon ; some heads of
things I shall briefly touch at. It is known to all that the reformation of religion
and restoration of good learning were begun and carried on at the same time, and
mostly by the same persons. There was, indeed, a triumvirate among the Papists
of men excellently skilled in rabbinical learning before the Reformation. Ray-
mundus Martinus, Porchetus de Sylvaticis, and Petrus Galatinus, are the men ;
of the which the last dedicated his book to Maximilian the emperor, after that
Zuinglius and Luther had begun to preach. Upon the matter, these three are but
one : great are the disputes whether Galatinus stole his book from Raymundus
or Porchetus, saith Morinus, and calls his work ."Plagium portentosum, cui vix
simile unquam factum est." (Exerc. i. cap. 2.) From Raymundus, saith Scali-
ger (Epist. ii. 41), mistaking Raymundus Martinus for Raymundus Sebon, but
giving the first tidings to the world of that book. From Raymundus also saith
Josephus de Voysin, in his prolegomena to the Pugio Fidei ; and from him Horn-
beck, in his proleg. ad Jud. I shall not interpose in this matter. The method of
Galatinus and his style are peculiar to him, but the coincidences of his quotations
too many to be ascribed to common accident. That Porchetus took his " Victoria
adversus impios Judreos" for the most part from Raymundus, he himself confesseth
in his preface. However, certain it is Galatinus had no small opinion of his own
skill, and, therefore, — according to the usual way of men who have attained, as they
think, to some eminency in any one kind of learning, laying more weight upon it
than it is able to bear, — he boldly affirms that the original of the Scripture is cor-
rupted, and not to be restored but by the Talmud ; in which one concession he
more injures the cause he pleads for against the Jews than he advantageth it by
all his books beside. Of his n^^I"^ "hi of Rabbi Hakkadosh there is no more news
as }'et in the world than what he is pleased to acquaint us withal. At the same
time, Erasmus, Reuchlin, Vives, Xantes Pagninus, and others, moved eftectually

288 THE EPISTLE DEDICATORY.

for the restoration of the Hebrew, Greek, and Latin. But the work principally
prospered in the hands of the first reformers, as they were all of them generally
skilled in the Hebrew, — some of them, as Capito, Bibliander, Fagius, Munster,
to that height and usefulness that they may well be reckoned as the fathers and
patriarchs of that learning. At that time lived Elias Levita, the most learned of
the Jews of that age, whose grammatical writings were of huge importance in the
studying of that tongue. This man, as he was acquainted with many of the first re-
formers, so he lived particularly with Paulas Fagius, as I have elsewhere declai'ed.
Now, in one book which in those days he published, called " Masoreth Hamma-
soreth," he broached a new opinion, not much heard of, at least not at all received,
among the Jews, nor, for aught that yet appears, once mentioned by Christians
before, namely, that the points or vowels, and accents, used in the Hebrew Bible
were invented by some critical Jew or Masorete, living at Tiberias about five or six
hundred years after Christ. No doubt the man's aim was to reduce the world of
Christians to a dependence on the ancient Rabbins for the whole sense of the Scrip-
ture. " Hinc prima mali labes." Here lies the first breach in this matter. The
fraud being not discovered, and this opinion being broached and confirmed by the
great and almost only master of the language of that age, some even of the first re-
formers embraced his fancy. Perhaps Zuinglius had spoken to it before ; justly
I know not. After a while, the poison of this error beginning to operate, the
Papists, waiting on the mouths of the reformers, like the servants of Benhadad
on Ahab, to catch at every word that might fall from them to their advantage,
began to make use of it. Hence Cochlaeus (lib. de Auth. Scripturje, cap. v.)
applauds Luther for saying the Jews had con-upted the Bible with points and dis-
tinctions; as well he might, for nothing could be spoken more to the advantage
of his cause against him. Wherefore other learned men began to give opposition
to this error ; so did Munster, Junius, and others, as will be shown in the ensuing
discourse. Thus this matter rested for a season. The study of the Hebrew
tongue and learning being cari-ied on, it fell at length on him who undoubtedly
hath done more real service for the promotion of it than any one man whatever,
Jew or Christian ; I mean Buxtorfius the elder. His Thesaurus Grammaticus,
his Tiberias, or Commentarius Masorethicus, his Lexicons and Concordances, and
many other treatises, whereof some are not yet published, evince this to all the
world. Even Morinus saith that he is the only man among Christians that ever
thoroughly understood the Masora; and Simeon de Muis acknowledgeth his pro-
fiting by him and learning from.him. Other Jews who undertake to be teachers
know nothing but what they learn of him. To omit the testimony of all sorts of
learned men, giving him the pre-eminence in this learning, it may suffice that his
works praise liim. Now, this man, in his Tiberias, or Commentarius Masorethi-
cus, printed with the great Rabbinical Bible of his own correct setting forth at
Basil, anno 1620, considei-eth at large this whole matter of the points, and dis-
covereth the vanity of Elias' pretension about the Tiberian Ma-;oi'etes. But we
must not, it seems, rest here ; within a few years after, to make way for another
design, which then he had conceived, Ludovicus Cappellus published a discourse
in the defence of the opinion of Elias (at least so far as concerned the rise of tlie
punctuation), under the title of '•' Arcanum Punctationis Revelatum." The book
was published by Erpenius, without the name of the author. But the person was
sufficiently known ; and Rivetus not long after took notice of him, and saith he was
his friend, but concealed his name. (Isag. ad Scrip., i. cap. 8.) This new attempt
immediately pleaseth some. Among others, our learned professor, Dr Prideau.x,
reads a public lecture, on the vespers of our Comitia, on that subject; wherein,
though he prefaceth his discourse with an observation of the advantage the Papists
make of that opinion of the novelty of the points, and the danger of it, yet upon

THE EPISTLE DEDICATORY, 2S9

the matter he falls in wholly with Cappellus, though he names him not. Among
the large encomiums of himself and his work, printed by Cappellus in the close
of his " Critica Sacra," there are two letters from one Mr Eyre here in Eng-
land ; in on« whereof he tells him that without doubt the Doctor read on that
subject by the help of his book, as indeed he useth his arguments and quotes his
treatise, under the name of " Sud Hanisebhoth Hanaegalah." But that, I say,
which seems to me most admirable in the Doctor's discourse is, that whereas he
had prefaced it with the weight of the controversy he had in hand, by the advan-
tage the Papists make of the opinion of the novelty of the points, citing their
words to that purpose, himself in the body of his Exercitations falls in with them,
and speaks the very things which he seemed before to have blamed. And by this
means this opinion, tending so greatly to the disparagement of the authority of the
originals, is crept in amongst Protestants also. Of the stop put unto its progress
by the full and learned answer of Buxtorfius the younger (who alone in this learn-
ing, in this age, seems to answer his father's worth) unto Cappellus, in his dis-
course, " De Punctorum Vocalium Antiquitate," I shall speak more afterward.
However, it is not amiss fallen out that the masters of this new persuasion are
not at all agreed among themselves. Cappellus would have it easy to understand
the Hebrew text, and every word, though not absolutely by itself, yet as it lies
in its contexture, though there were no points at all. Morinus would make the
language altogether unintelligible on that account. The one saith that the points
are a late invention of the Rabbins ; and the other, that without them the under-
standing of the Hebrew is l» tuv dluvaTuv. yet though they look diverse ways, there
is a firebrand between them. But we have this brand brought yet nearer to the
church's bread-corn in the Prolegomena to the Biblia Polyglotta, lately printed at
London. The solemn espousal of this opinion of the Hebrew punctuation in that
great work was one chief occasion of the second discourse, as you will find it at
large declared in the entrance of it. I dare not mention the desperate conse-
quences that attend this imagination, being affrighted, among other things, by a
little treatise lately sent me (upon the occasion of a discourse on this subject) by
my worthy and learned friend Dr Ward, entitled " Fides Divina;" wherein its
authoi-, whoever he be, from some princij^les of this nature, and unwary expres-
sions of some learned men amongst us, labours to eject and cast out as useless
the whole Scripture or Word of God. I should have immediately retui-ned an
answer to that pestilent discourse, but that upon consideration I found all his ob-
jections obviated or answered in the ensuing treatises, which were then wholly
finished. And this, as I said, was the first way whereby the poison of undervalu-
ing the originals crept in among Protestants themselves.

Now, together with the knoAvledge of the tongues, the use of that knowledge
in critical observations did also increase. The excellent use of this study and
employment, with the fruits of it in the explanation of sundry difficulties, with
many other advantages, cannot be easily expressed. But as the best things are
apt to be most abused, so in particular it hath fallen out with this kind of learn-
ing and study. Protestants here also have chiefly managed the business. Beza,
Camerarius, Scaliger, Casaubon, Drusius, Gomarus, Ussher, Grotius, Heinsius, '
Fuller, Dieu, Mede, Cameron, Glassius, Cappellus, A mama, with innumerable
others, have excelled in this kind. But the mind of man being exceedingly vain-
glorious, curious, uncertain, after a door to reputation and renown by this kind
of learning was opened in the world, it quickly spread itself over all bounds and
limits of sobriety The manifold inconveniences, if not mischiefs, that have en-
sued on the boldness and curiosity of some in criticising the Scripture, I shall
not now insist upon; and of what it might yet grow unto I have often heard the
great Ussher expressing his fear. Of the success of Grotius in this way we have

VOL. XVI. 19

290 THE EPISTLE DEDICATORY.

a solid account weekly in the lectures of oui' learned professor ; which I hope he
will in due time benefit the public withal. But it is only one or two things that
my present design calls upon me to remark.

Among other ways that sundry men have fixed on to exercise their critical
abilities, one hath been the collecting of various lections both in the Old Testa-
ment and New. The first and most honest course fixed on to this purpose was
that of consulting various copies, and comparing them among themselves; wherein
yet there were sundry miscarriages, as I shall show in the second treatise. This
was the work of Erasmus, Stephen, Beza, Arias Montanus, and some others.
Some that came after them, finding this province possessed, and no other world
of the like nature remaining for them to conquer, fixed upon another way, sub-
stituting to the service of their design as pernicious a principle as ever, I think,
was fixed on by any learned man since the foundation of the church of Christ,
excepting only those of Rome. Now this principle is, that, upon many grounds
(which some of them are long in recounting), there are sundry corruptions crept
into the originals, which, by their critical fiiculty, with the use of sundry engines,
those especially of the old translations, are to be discovered and removed. And
this also receives countenance from those Prolegomena to the Biblia Polyglotta,
as will afterward be shown and discussed. Now, this principle being once fixed,
and a liberty of criticising on the Scripture, yea, a necessity of it, thence evinced,
it is inconceivable what springs of corrections and amendments rise up under their
hands. Let me not be thought tedious if I recount some of them to you: —

1. It is known that there is a double consonancy in the Hebrew consonants
among themselves, — of some in figure that are unlike in sound, of some in sound
that are unlike in figure. Of the first sort are a and 3, i and 3, ■> and i, 1 and t,
T and ■], n and -i, n and d, "a and tj, n and h, n and n, s and s; of the latter are
3 and p, s and y, o and v, i and 3, :: and 1. Now, this is one principle of our
new critics, that the scribes of the Bible were sometimes mistaken by the like-
ness of the letters in respect of figure, sometimes by their likeness in respect of
sound, and so, remembering the words they wrote, oftentunes put one for another;
so that whether they used their eyes or their memories, they failed on one hand
or another : though the Jews deny any copy amongst them to be written but
exactly by pattern, or that it is lawftd for a man to write one word in a copy
but by pattern, though he could remember the words of the whole Bible. Now,
whereas the signification of evei'y word is regulated by its radix, it often falls out
that, in the formation and inflection of words, by reason of letters that are de-
fective, there remains but one letter of the radix in them, at least that is pro-
nounced. How frequent this is in this tongue, those who have very little skill in
it may guess by only taking a view of Frobenius' Bible, wherein the radical letters
are printed in a distinct character from all the prefixes and affixes in their varia-
tions. Now, if a man hath a mind to criticise and mend the Bible, it is but
taking his word or words that he will fix upon, and try what they will make
by the commutation of the letters that are alike in figure and sound. Let him
try what 3 will do in the place of a, or the contrary, — which as they are ra-
dical or as they are prefixed will sufficiently alter the sense; and so of all the rest
mentioned. If by this means any new sense that is tolerable and pleaseth the
critic doth emerge, it is but saying the scribe was mistaken in the likeness of the
letters or in the affinity of the sound, and then it is no matter though all the
copies in the world agree to the contrary, without the least variation. It is evi-
dent that this course hath stood Cappellus and Grotius in very good stead; and
Simeon de Muis tells vis a pretty story of himself to this purpose (Assertio Verit.
Heb.) Yea, this is the most eminent spring of the criticisms on the Old Testament
that these times afford. A thousand instances might be given to this purpose.

THE EPISTLE DEDICATORY. 291

2. But in case this course fail, and no relief be afforded this wa_y, then the
transposition of letters offers its assistance. Those who know any thing of this
language know what alteration in the sense of words may be made by such a way
of procedure ; frequently words of contrary senses, directly opposite, consist only
of the same letters diversely placed. Every lexicon will supply men with instances
that need not to be here repeated.

3. The points are taken into consideration ; and here bold men may even satisfy
their curiosity. That word or those three letters -^m are instanced by Jerome
to this purpose. (Horn. i.\-. 12.) As it may be pointed, it will afford eight several
senses: ■'si is uerftum, and "ist h pestis ; as far distant from one another as life
and death. Those letters in that order may be read with .,- and ^-r and --, and .. .
and ... , The Jews give instances how by this means men may destroy the world.
But,—

4. Suppose that this ground proves barren also, it is but going to an old trans-
lation, the Septuagint, or Vulgar Latin, and where any word likes us, to consider
Avhat Hebrew word answers unto it, and if it discover an agreement in any one
letter, in figure or sound, with the word in that text, then to say that so they
read in that copy ; yea, rather than fail, be the word as far different from what is
read in the Bible as can be imagined, aver it to yield the more convenient sense,
and a various lection is found out.

And these are the chief heads and springs of the criticisms on the Old Testa-
ment, which, with so great a reputation of learning, men have boldly obtruded on
us of late days. It is not imaginable what prejudice the sacred truth of the
Scriptui-e, preserved by the infinite love and care of God, hath already suffered
hereby; and what it may further suffer, for my part I cannot but tremble to
think. Lay but these two principles together — namely, that the points are a late
invention of some Judaical Rabbins (on which account there is no reason in the
world thai we should be bound unto them), and that it is lawful to gather various
lections by the help of translations, where there are no diversities in our present
copies (which are owned in the Prolegomena to the Biblia Polj'glotta), — and for
my part I must needs cry out Aos -ptoZ ittu, as not seeing any means of being de-
livered from utter uncertainty in and about all sacred truth. Those who have
more wisdom and learning, and are able to look through all the digladiations that
are likely to ensue on these principles, I hope will rather take pains to instruct
me, and such as I am, than be angry or offended with us that we are not so wise
or learned as themselves. In the meantime, I desire those who are shaken in
mind by any of the specious pretences of Cappellus and others, to consider the
specimen given us of reconciling the difficulties that they lay as the ground of
their conjectures, in the Miscellany Notes or Exercitations of the learned Mr
Pococke, — as useful and learned a work as is extant in that kind, in so few sheets
of paper. The dangerous and causeless attempts of men to rectify our present
copies of the Bible, the reader may there also find discovered and confuted.

But we have not as yet done. Thei-e is a new invention of Cappellus greatly
applauded amongst the men of these opinions. He tells us (Crit. Sacr. lib. vi.
cap. 10): " Planum est omnem quae hodie est in terrarum orbe linguae Ilebraicae
cognitionem servandam tandem esse et ascribendam Graecae ruv LXX. Sacrorum
Bibliorum translationi." This is greedily taken up by Morinus (as nothing could
be spoken more to his purpose), who also tells us that the learned prefacer to these
Biblia Polyglotta is of the same judgment. (Morin. Praefat. ad opusc. Ilaebr.
Samarit.) Hereupon he informs us, that in the translation of the Pentateuch he
went for the meaning of sundry words unto Jerome and the translation of the
LXX. But it is not unknown to these learned persons that Jerome, whom one
of them makes his rule, tells us over and over, that notwithstanding the transia-

292 THE EPISTLE DEDICATORY.

tion of the LXX., he had his knowledge of the Hebrew tongue from the Hebrew
itself, and the help of such Hebrews as he hired to his assistance. And [as] for
Cappellus, is not that the Helena for which he contends, and in fact the only
foundation of his sacred work of criticising on the Scripture, that there was a
succession of learned men of the Jews at Tiberias until a hundred years after
Jerome, who invented the points of the Hebrew Bible, and that not in an arbitrary
manner, but according to the tradition they had received from them who spoke
that language in its purity ? Shall these men be thought to have had the know-
ledge of the Hebrew tongue from the translation of the LXX. ? Certainly they
would not, then, have hated it so, as he informs us they did. But this thing is
plainly ridiculous. The language gives us the knowledge of itself. Considering
the helps that by Providence have been in all ages and at all times afforded there-
unto, ever since the time wherein, Cappellus says, some knew it so well as to invent
and affix the present punctuation, there hath been a succession of living or dead
masters to further the knowledge of it. And this will not seem strange to them
who have given us exact translations of the Persian and Ethiopic pieces of Scrip-
ture. In the u.7ru.\ Xiy'o^'.ta. we are a little assisted by the LXX. The chiefest
seeming help unto this tongue is from the Arabic.

And thus have I given you a brief account how, by the subtlety of Satan, there
are principles crept in even amongst Protestants, undermining the authority of
the " Hebrew verity," as it was called of old, wherein Jerusalem hath justified
Samaria, and cleared the Papists in their reproaching of the Word of God. Of
the New Testament I shall speak particularly in the second discourse ensuing.
Murinus, indeed, tells us (De Heb. et Graec. Tex. Sincerit. Exercit., i. cap. 1,
p. 5), " It is a jocular thing that the heretics, in their disputations, do grant that there
are corruptions and various lections in the Greek and Latin copies of the Scrip-
ture, but deny it as to the Hebrew." But why, I pray, is this so ridiculous? It is
founded on no less stable bottom than this experience, that whereas we evidently
find various lections in the Greek copies which we enjoy, and so grant that which
ocular inspection evinces to be true, yet although men discover such virulent and
bitter spirits against the Hebrew text as this Morinus doth, calling all men fools
or knaves that contend for its purity, they are none of them able to show, out of
any copies yet extant in the world, or that they can make appear ever to have
been extant, that ever there were any such various lections in the originals of the
Old Testament. And is there any reason that we should be esteemed ridiculous,
because, believing our own eyes, we will not also believe the testimony of some
few men of no credit with us, asserting that for truth which we have abundant
cause to believe to be utterly false ? But of these men so far.

I thought, at the entrance of my discourse, to have also insisted on some other
ways whereby Satan in these days assaults the sacred truth of the Word of God,
in its authority, purity, integrity, or perfection, especially in the poor, deluded,
fanatical souls amongst us, commonly called Quakers, for the instruction of the
younger sort against whose abominations I have subjoined the theses in the close
of the other treatises ; but I am sensible how far I have already exceeded the
bounds of a preface unto so small treatises as these ensuing, and therefore,, giving
a brief account of my undertaking in this cause of God and his Word, for the
vindication of the authority and integrity of it, I shall put a close to this dis-
course.

It may be some of you have heard me professing my unwillingness to appear

any more in the world this way. I have not, in some things, met with such

pleasing entertainment as to encourage me unto it. When I have been for peace,

others have made themselves ready for war; some of them, especially one' of late,

1 Giles Finuin, who replied to a work of Dr Owen's upon Schism Ed.

THE EPISTLE DEDICATORY. 293

neither understanding lue nor tlie things that he writes ahout, — but his mind for
opposition was to bo satisfied. This is the manner of not a few in their writings:
they measure other men by their own ignorance, and what they know not them-
selves tliey think is hid to others also. Hence, when any thing presents itself new
to their minds, as though they were the first that knew what they then first know,
and which they have only an obscure glimpse of, they rest not until they have
published it to their praise. Such are the discourses of that person, partly trivial,
partly obviated and rendered utterly useless to his purpose by that treatise which
he ventured weakly to oppose. I wish I could prevail with those whose interest
compels them to choose rather to be ignorant than to be taught by me to let my
books alone. Another,^ after two or three years' consideration, in answer to a
book of near a hundred and forty sheets of paper, returns a scoflSng reply to so
much of it as was written in a quarter of an hour. I am, therefore, still minded
to abstain from such engagements. And I think I may say, if there were less
writing by some, there would be more reading by others, at least to more purpose.
Many books full of profound learning lie neglected, whilst men spend then* time
on trifles; and many things of great worth are suppressed by their authors, whilst
things of no value are poiu-ed out one on the neck of another. One of yourselves ^
I have often solicited for the publishing of some divinity lectures read at solemn
times in the university ; which (if I know aught) are, to say no more, worthy of
pubHc view. I yet hope a short time will answer my desire and expectation. Of
my present undertaking there are three parts. The first is a subject that, hav-
ing preached on, I was by many urged to publish my thoughts upon it, judging
it might be useful. I have answered their requests. What I have performed,
through the grace of Christ, in the work undertaken, is left to the judgment of
the godly, learned reader. The second concerns the Prolegomena and Appendix
to the late Biblia Polyglotta. Of this I said often, " Ab alio quovis hoc fieri mal-
lem, quam a me, sed a me tamen potius quam a nemine." The reasons of my en-
gaging in that Avoi-k are declared at large in the entrance of it. The theses in
the close were drawn in by their affinity in subject to the other discourses: and,
to complete the doctrine of the Scripture concerning the Scripture, I endeavoured
to comprise in them the whole truth about the Word of God, as to name and
thing, opposed by the poor fanatical Quakers, as also to discover the principles
they proceed upon in their confused opposition to that truth.

1 have no more to add, but only begging I may have the continuance of your
prayers and assistance in your several stations for the carrying on the work of
our Lord and ^Master in this place committed unto us, that I may give in my ac-
count with joy and not with grief to Him that stands at the door, I conmiend you
to the powerful word of his grace, and remain, your fellow-labourer and brothei-,
in our dear Lord Jesus, \

J. O.

From my Study,
September 22, 1658.

' This reftrs to the elaborate treatise on the " Perseverance of the Saints," which Dr Owen had
written in opposition to John Goodwin, and to which that celebrated Arrainian replied. — Ed.

2 Dr Henry Wilkinson, public reader of divinity in the university.

THE DIVINE ORIGINAL,

AUTHORITY. SELF-EVIDENCING LIGHT, AND POWER

OP

THE SCKIPTUEES:

AX ANSWER TO THAT INQUIRY,

HOW WE KKOW THE SCRIPTL'RES TO BE THE WORD OF GOD.

PREFATORY NOTE.

This interesting treatise originated in the reciuest of several persons, Avho had heard
Owen preaching on the subject, that he would publish the substance of what he had
preached. It broaches the great argument of the experimental evidence in favour of
the Christian revelation, which he afterwai-ds developed more fully in his " Reason
of Faith" (see vol. iv., p. 4), in connection with wliich the present treatise should be
studied. A similar train of reasoning has been prosecuted by Professor Halyburton, in
the appendix to his work on Natural and Revealed Religion ; by President Edwards, in
his treatise on Religious Affections ; and by Dr Chalmers, in his Theological Institutes.
The last-mentioned author, in a preface to the following Avork, has recorded his high
opinion of its merits : — " Dr Owen's Treatise ' On the Divine Original,' etc., embraces a
distinct but most important species of evidence ; and this article will be held in high
estimation by those who desidei-ate a satisfactory conviction of the claims of the Bible
to divine inspiration, of which he adduces the most solid and indubitable proof." Com-
paring it with other treatises on the evidences, by Leslie, Lyttelton, Doddridge, Bates, and
Baxter, and after awarding a due meed of praise to these writers, he proceeds : " Yet
do we hold Dr Owen to have rendered a more essential service to the cause of divine
revelation, when, by his clear and irresistible demonstrations, he has proved that the
written Word itself possesses a self-evidencing light and power for manifesting its own
divine original, superior to the testimony of eye-witnesses, or the evidence of miracles,
or those supernatural gifts with which the first teachers of Christianity were endowed
for accrediting their divine mission."

ANALYSIS.

Starting with the principle that the authority of revelation depends on its divine ori-
gin, he exhibits the claim of the Old Testament Scriptures to this high authority, and un-
folds the special providence through which they have been transmitted to us without
corruption or mutilation. The same claim is advanced for the New Testament, chap. i.
Having proved that the Scriptures are to be received in the exercise of faith, resting
directly on the authority of God as its foundation, or as the formal reason of our assent
to them as his word, he defines their authority to be their right and power to command
and require obedience in the name of God. He enumerates three ways by which their
divine origin, and, consequently, their divine authority, are proved :— I. By a general
induction, which consists of analogical arguments, to the effect that as the stamp of a
divine authorship is impressed on creation, so that, apart from any separate and indepen-
dent testimony fi-om God, it teems with evidence of a divine original, so in the Word tho
intrinsic evidence of a divine original may reasonably be expected, and is actually to be
found, chap. ii. ; 11. By the testimonies which tlie Word itself contains to its own charac-
ter and claims ; and. III. By innate arguments, evidence springing intrinsically from tho
Woi'd, in the influence with which it operates on the mind and conscience. This self-
evidencing property of Scripture is unfolded under a reference to the light which it im-
parts, and its spiritual efficacy to renew and sanctify, chap, iir., iv. He explains what
is meant by " the testimony of the Spirit," discriminating it from popish and fanatical
errors : he proceeds to reject the authority of tradition, and to indicate the true place
of miracles in the evidences of Christianity, chap. v. Two supplementary arguments
close the treatise, designed to prove still further the self-evidencing power of the Word,
and derived, — 1. From the nature of the doctrines contained in the Word, such as their
universal adaptation and peculiarly glorious character ; and, 2. From the harmony and
connection subsisting among all the parts of Scripture.— Ed.

THE DIVINE OEIGINAL OF THE SCKIPTURE.

CHAPTER I.

The divine original of the Scripture the sole foundation of its authority — The original

of the Old Testament — The peculiar manner of the revelation of the word The

written word, as written, preserved by the providence of God — Cappellus' opinion
about various lections considered — The Scripture not /S/a; I'jnXvin&is — The true
meaning of that expression — Entirely from God, to the least tittle — Of the Scrip-
tui-es of the New Testament, and their peculiar prerogative.

That the whole authority of the Scripture in itself depends solely
on its divine original, is confessed by all who acknowledge its autho-
rity. The evincing and declaration of that authority being the
thing at present aimed at, the discovery of its divine spring and rise
is, in the first place, necessarily to be premised thereunto. That
foundation being once laid, we shall be able to educe our following
reasons and arguments, wherein we aim more at weight than num-
ber, from their own proper principles.

As to the original of the Scripture of the Old Testament, it is
said, God spake, rrdXai h roTg 'Trpo(p7;rati, (Heb. i. 1,) " of old, or for-
merly, in the prophets." From the days of Moses the lawgiver, and
downwards, unto the consignation and bounding of the canon deli-
vered to the Judaical Chm'ch, in the days of Ezra and his companions,
n^nan npaa ''K'px, the " men of the great congregation" — so God spake.
This being done only among the Jews, they, as his church, eirtanldrisav
Tu Xoyta. rod ©sou, (Rom. iii. 2, ix. 4,) were " intrusted with the oracles
of God." God spake, h roTg '7rpo<p^Tuig; ev for Bjd, (Chrysostom, Theo-
phylact,) in for bi/ : did ruv Tpo<prirc!Jv, " by the prophets," as Luke i. 70,
8id aro/j^arog tuv dy'im Tpoipi^ruv, " by the mouth of the holy prophets."
But there seems to be somewhat further intended in this expression.

In the exposition, or giving out the eternal counsel of the mind
and will of God unto men, there is considerable [to be considered] :
1. His speaking unto the prophets; and, 2. His speaking by them
unto us. In this expression, it seems to be that Vlp na, or filia vocis —
that voice from heaven that came to the prophets — which is under-
stood. So God spake in the prophets; and in reference thereunto
there is propriety in that expression, h roTg Tpo^jjTa/^ — " in the pro-

298 THE DIVINE ORIGINAL OF SCRIPTURE.

phets." Thus the Psahns are many of them said to be, To this or
that man. ivf? DJ?3p, " A golden psalm to David " — that is, from the
Lord ; and from thence their tongue was as the " pen of a writer."
(Ps. xlv. 1.) So God spake in them, before he spake hy them.

The various ways of special revelation, by dreams, visions, audible
voices, inspirations, with that peculiar one of the lawgiver under the
Old Testament called D'^?-^^? D^JS "face to face," (Exod. xxxiii. 11;
Dent, xxxiv. 10) and '^^'^^ ^^, (Numb. xii. 8,) with that which is com-
pared with it and exalted above it (Heb. i. 1-3) in the New, by the
Son, viz., £x xo'K'xov roZ Tarpog, " from the bosom of the Father," (John
i. 17, 18,) are not of my present consideration — all of them belonging
to the manner of the thing inquired after, not the thing itself.

By the assertion, then, laid down, of God " speaking in the pro-
phets of old," from the beginning to the end of that long tract of
time (consisting of one thousand years) wherein he gave out the
Amtmgs of the Old Testament, two things are ascertained unto us,
which are the foundation of our present discourse.

1. That the laws they made known, the doctrines they delivered,
the instructions they gave, the stories they recorded, the promises of
Christ, the prophecies of gospel times they gave out and revealed,
were not their own, not conceived in their minds, not formed by
their reasonings, not retained in their memories ft-om what they
heard, not by any means beforehand comprehended by them, (1 Pet.
i. 10, 11,) but were all of them immediately from God — there being
only a passive concurrence of their rational faculties in their recep-
tion, without any such active obedience as by any law they might
be obliged unto. Hence,

2. God was so with them, and by the Holy Ghost so spake in
them — as to their receiving of the Word from him, and their delivering
of it unto others by speaking or writing — as that they were not them-
selves enabled, by any habitual light, knowledge, or conviction of
truth, to declare his mind and will, but only acted as they were
immediately moved by him. Their tongue in what they said, or
their hand in what they wrote, was ">?iD DV^ no more at their own dis-
posal than the pen is in the hand of an expert writer.

Hence, as far as then OAvn personal concernments, as saints and
believers, did lie in them, they are said Ipiwav, " to make a diligent
inquiry into, and investigation of," the things which shfi'kou rh h avroTg
TLviv^Mo, XpigTov, the " Spirit of Christ that spake in themselves did
signify." (1 Pet. i. 10, 11.) Without this, though their visions were
express, so that in them their eyes were said to be open, (Numb. xxiv.
3, 4,) yet they understood them not. Therefore, also, they studied
the Avritings and prophecies of one another. (Dan. ix. 2.) Thus they
attained a saving, useful, habitual knowledge of the truths delivered

INSPIRATION OF OLD TESTAMENT. 299

by themselves and others, by the illumination of the Ploly Ghost,
through the study of the Word, even as we. (Ps. cxix. 104.) But
as to the receiving of the Word from God, as God spake in them,
they obtained nothing by study or meditation, by inquuy or reading.
(Amos vii. 15.) Whether v^^e consider the matter or manner of
what they received and delivered, or their receiving and dehvering
of it, they were but as an instrument of music, giving a sound accord-
ing to the hand, intention, and skill of him that strikes it.

This is variously expressed. Generally, it is said n^n la"! " the word
was " to this or that prophet, which we have rendered " the word
came" unto them. Ezek. i. 3 : "i31 T\\7\ n\n, it " came expressly;"
" essendo fuit " — it had a subsistence given unto it, or an effectual
in-being, by the Spirit's entering into him. (Ver. 14.) Now, this
coming of the word unto them had oftentimes such a gi-eatness and
expression of the majesty of God upon it, as filled them with dread
and reverence of him, (Hab. iii. 16,) and also greatly affected even
their outward man. (Dan. viii. 27.) But this dread and terror (which
Satan strove to imitate in his filthy tripods, and eyyaerpifivSoi) was
peculiar to the Old Testament, and belonged to the pedagogy thereof.
(Heb. xii. 18-21.) The Spirit, in the declaration of the New Testa-
ment, gave out his mind and will in a way of more liberty and glory.
(2 Cor. iii.) The expressness and immediacy of revelation was the
same; but the manner of it related more to that glorious liberty in
fellowship and commimion with the Father, whereunto believers had
then an access provided them by Jesus Christ. (Heb. ix. 8, x. 19,
20, xii. 22-24.) So our Saviour tells his apostles, (Matt. x. 20,) Ou%
IfjbiTs ian 0/ XaXovvres, " You are not the speakers " of what you de-
liver, as other men are, the figment and imagination of whose
hearts are the fountain of all that they speak; and he adds this
reason. To yap Uvsv/Jba roD Trarphg to XctXouv sv h[i,Tv, " The Spirit of the
Father is that which speaketh in you." Thus, the word that came
unto them was a book which they took in and gave out without any
alteration of one tittle or syllable. (Ezek. ii. 8-10, iii. 8; Rev.
X. 9-11.)

Moreover, when the word was thus come to the prophets, and God
had spoken in them, it was not in their power to conceal it, the hand
of the Lord being strong upon them. They were not now only, on
a general account, to utter tlie truth they were made acquainted
withal, and to speak the things they had heard and seen, (which was
their common preaching work,) according to the analogy of what they
had received, (Acts iv. 20,) but, also, the very individual words that they
had received were to be declared. When the word was come to
them, it was as a fire witliin them, that must be delivered, or it would
consume them. (Ps. xxxix. 3 ; Jer. xx. 9 ; Amos iii. 8, vii. 1 5, 1 6.) So

300 THE DIVINE ORIGINAL OF SCRIPTURE.

Jonah found his attempt to hide the word that he had received to be
altogether vain.

Now, because these things are of great importance, and the founda-
tion of all that doth ensue — viz., the discovery that the Word is
come forth unto us from God, without the least mixture or interveni-
ence of any medium obnoxious to fallibility, (as is the wisdom, truth,
integrity, knowledge, and memory, of the best of all men,) — I shall
further consider it fi-om one full and eminent declaration thereof, given
unto us, 2 Pet. i. 20, 21. The words of the Holy Ghost are, Tovro 'xpurov
yivuffxovTsg, on Tcctfa 'jrpofriTiia ypa<prig, idiag s'lriXvssug ov yivtrai' ov yap
^sX^/Mari dvdpui'ffov rivsy&Yi tots ■7rpo(prjrsia, dXX' v'^rh Uvsu/j^arog dyi'ov <psp6-
fiivot eXaX'/igav o'l ayioi ©sou avdpuvoi — " Knowing this first, that no
prophecy of Scripture is of any private interpretation ; for the pro-
phecy came not in old time by the will of man, but holy men of God
spake as they were moved by the Holy Ghost."

That which he speaks of is <7rpo<prirua ypafrii, the " prophecy of
Scripture," or "written prophecy.

There were then traditions among the Jews to whom Peter wrote,
exalting themselves into competition with the written Word, and
which not long after got the title of an oral law, pretending to have
its original from God. These the apostle tacitly condemns ; and also
shoAvs under what formality he considered that which (verse 19) he
termed Xoyog '!rpo(priTiMc, the "word of prophecy;" viz., as luritten.
The written Word, as such, is that whereof he speaks. Above fifty
times is yj ypa(p^, or a/ ypa(pai, in the New Testament, put absolutely
for the Word of God. And 2^30 is so used in the Old for the word
of prophecy. (2 Chron. xxi. 12.) It is the h ypa<ph that is ^soVi/suirros,
(2 Tim. iii. 16,) " the writing, or word written, is by inspiration from
God." Not only the doctrine in it, but the ypacp-zj itself, or the " doc-
trine as written," is so from him.

Hence, the providence of God hath manifested itself no less
concerned in the preservation of the writings than of the doctrine con-
tained in them ; the AViiting itself being the product of his own eternal
counsel for the preservation of the doctrine, after a sufficient discovery
of the insufficiency of all other means for that end and purpose. And
hence the mahce of Satan hath raged no less against the book than
against the truth contained in it. The dealings of Antiochus under the
Old Testament, and of sundry persecuting emperors under the New,
evince no less. And it was no less crime of old to be traditor lihri
than to be ahnegator fidei. The reproach of chartacea scripta, and
memhrancB, (Coster. Enchirid., cap. i.), reflects on its author.^ It is
true, we have not the Ahroypafa of Moses and the prophets, of the

' Hebijioa voluniina uec in una dictione corrupta invenies. Sant. Pag. l^Ta Sv
r, filot xtpaia oh fih ^Ta^tX^ji. (Matt. V. 18.)

VAEIOUS HEADINGS OF HEBREW TEXT. 301

apostles and evangelists; but the ccTroypafa, or "copies" wliicli we have
contain every iota that was in them.

There is no doubt but that in the copies we now enjoy of the Old
Testament there are some diverse readings, or various lections. The
a-TiS-l np/ the DnsiD l-lisn/ the Dnsio -i-1t2y/ (for the in-ilp are of another
nature,) — the various lections of Ben Asher, or Rabbi Aaron the son of
Rabbi Moses of the tribe of Asher, and Ben Naphtali, or Rabbi Moses
the son of David of the tribe of Naphtali — the lections also of the
eastern and western Jews, which we have collected at, the end of the
great Bible with the Masora — evince it. But yet we affirm, that the
whole Word of God, in every letter and tittle, as given from him by
insjDiration, is preserved without corruption. Where there is any
variety it is always in things of less, indeed of no, importance.* God
by his providence preserving the whole entire, suffered this lesser
variety to fall out, in or among the copies we have, for the quicken-
ing and exercising of our diligence m our search into his Word.

It was an unhappy attempt, (which must afterward be spoken
unto,) that a learned man* hath of late put himself upon, viz.,
to prove variations in all the present 'A-roy^apa of the Old Tes-
tament in the Hebrew tongue from the copies used of old, merely
upon uncertain conjectures and the credit of corrupt translations.
Whether that plea of his be more unreasonable in itself and devoid
of any real ground of truth, or injurious to the love and care
of God over his Word and church, I know not ; sure I am, it is
both in a high degree. The translation especially insisted on
by him is that of the LXX. That this translation — either from the
mistakes of its first authors, (if it be theirs whose name and number
it bears,) or the carelessness, or ignorance, or worse, of its transcribers
— is coiTupted and gone off from the original in a thousand places
twice told, is acknowledged by all who know aught of these things.
Strange that so corrupt a stream should be judged a fit means to
cleanse the fountain ; that such a Lesbian rule should be thought a fit
measure to correct the original by ; and yet on the account hereof,
with some others not one whit better, (or scarce so good,) we have one
thousand eight hundred and twenty-six various lections exhibited
unto us, with frequent insinuations of an infinite number more yet

' Reading, in the margin, and writing, in the line.

* Correctio scribarum, or the amendment of some small apicuU in eighteen
places.

' Ablatio scribarum, or a note of the redundancy of " in five places. (Vid. Ray-
mund., Pngio Fid. Petrus Galat., lib. i. cap. 8.)

* Ilebraji V. T. Codices per universum terrarum orbem, per Europam, Asiam,
et Africani, ubique sibi sunt similes, eodemque modo ab omnibus scribuntur et
leguntur ; si forte exiguas qiiasdam apiculorum quorundam diiferentias excipias,
quae ipsae tamen nullani varietatem efficiimt. (Bux. Vin. A'^er. Heb. ii. cap. 14.)

* Ludovicus Cappellus, in his " Critica Sacra."

802 THE DIVINE ORIGINAL OF SCRIPTUEE.

to be collected. It were desirable that men would be content to show
then- learning, reading, and diligence, about things where there is less
danger in adventures.

Nor is the relief Cappellus provides against the charge of bringing
things to an uncertainty in the Scripture, (which he found himself
obnoxious unto,) less pernicious than the opinion he seeks to palliate
thereby ; although it be since taken up and approved by others.^
" The saving doctrine of the Scripture," he tells us,^ " as to the matter
and substance of it, in all things of moment, is preserved in the copies
of the original and translations that do remain.''

It is indeed a great relief against the mconvenience of connipt
translations, to consider that although some of them be bad enough,
yet, if all the errors and mistakes that are to be found in aU
the rest should be added to the worst of all, every necessary, sav-
ing, fundamental truth, would be found sufficiently testified unto
therein. But to depress the sacred truth of the originals into such
a condition as wherein it should stand in need of this apology, and
that without any colour or pretence from discrepancies in the copies
themselves that are extant, or any tolerable evidence that there ever
were any other in the least differing from these extant in the world,
will at length be found a work unbecoming a Christian, Protestant
divine. Besides the injury done hereby to the providence of God
towards his church, and care of his Word, it vnll not be found so
easy a matter, upon a supposition of such corruption in the originals
as is pleaded for, to evince unquestionably that the whole saving
doctrine itself, at first given out from God, continues entire and incor-
rupt. The nature of this doctrine is such, that there is no other
principle or means of its discovery, no other rule or measure of
judging and detennining any thing about or concerning it, but only
the wiiting from whence it is taken ; it being wholly of divine
revelation, and that revelation being expressed only in that writing.
Upon any comiption, then, supposed therein, there is no means of
rectifying it. It were an easy thing to coiTect a mistake or cor-
ruption in the transcription of any problem or demonstration of
Euclid, or any other ancient mathematician, from the consideration
of the things themselves about which they treat being always the
same, and in their own nature equally exposed to the knowledge and

1 Proleg. ad Bibl. Polyglot.

2 Satis ergo est quod eadem salutaris doctrina quje fuit k Mose, prophetis, apos-
tolis et evangelistis in suis a.lro'ypa(poit primum literis consignata, eadem omnino
pariter in textibus Gr?eco et Hebraeo, et in translationibus cum veteribus, turn
recentibus, clare certo et sufficienter inveniatur. Pariter illae omnes unk cum
textibus Grajco et Hebrrco sunt et dici possunt autlieuticoe, sacrae, divinaa,
^iivnvffrot — respectu materia}, &c. Sunt in Scripturis multa alia non usque adeo
scitu necesjaria, &c. (Cappel. Critic. Sac, lib. vi. cap. 5, § 10, 11.)

THE PKOPHETS INSPIRED BY THE HOLY GHOST. 803

understanding of men in all ages. In things of pure revelation — •
whose knowledge depends solely on their revelation — it is not so. Nor
is it enough to satisfy us, that the doctrmes mentioned are preserved
entire ; every tittle and /wra in the Word of God must come under
our care and consideration, as being, as such, from God. But of these
things we shall treat afterward at large. Return we now to the
apostle.

This <jrpo<priTsla ypccfrjg, this written prophecy, this Xoycg -r^opjjr/xo?,
saith he, ihiag smXvasug ou y'mrcci — " is not of any private interpreta-
tion.-" Some think that s'TriXhauig is put for l-rjjXi/cswg or svsXivdiMg,
which, according to Hesychius, denotes afilation, inspiration, concep-
tion within : so Calvin. In this sense, the importance of the words
is the same with what I have already mentioned, viz., that the
prophets had not their private conceptions, or self-fancied enthu-
siasms, of the things they spake. To this interpretation assents
Grotius. And I'TrrjXvascjg for It/Xuctsws is reckoned amongst the various
lections that are gathered out of him, in the appendix to the Biblia
Polygiotta. Thus IBlag smXvasMg ou ylvsrai is the other side of that
usual expression, kvnXdiv Jt' I/^s 6 Xoyos, or rh TrnuiMot.. Camero con-
tends for the retaining of sTiXvasug ; and justly. We begin a little
too late to see whither men's bold conjectures, in correcting the
original text of the Scriptures, are like to proceed. Here is no colour
for a various lection. One copy, it seems, by Stephen, read diaXUsug,
without ground, by an evident error ; and such mistakes are not to
be allowed the name or place of various readings. But yet, says
Camero, I'viXvaig is such a " resolution" and interpretation as is made
by revelation. He adds, that in that sense stiXvuv is used by the
LXX. in the business of Joseph's interpretation of Pharaoh's dream,
(Gen. xl.,) which was by revelation. But indeed the word is not used
in that chapter. However, he falls in with this sense — as do Calvin
and Grotius — that idlag sTiXvffeug is not to be referred to our inter-
pretation of the prophets, but to the way and manner of their receiv-
ing the counsel and will of God.

And, indeed, Idlag km-iXuasug ou yhirai — ^taking hviXusig for an inter-
pretation of the word of prophecy given out by \\Titing, as our trans-
lation bears it — is an expression that can scarcely have any tolerable
sense affixed unto it. Tmrai, or ou yhsrai^ relates here to '7rpo<pr}Tsia
ypapi^g, and denotes the first giving out of the Word, not our after-
consideration of its sense and meaning. And without this sense it
stands in no coherence with, nor opposition to, the following sen-
tence, which, by its causal connection to this, manifests that it ren-
ders a reason of what is herein affiiined in the first place ; and in
the latter — turning with the adversative aXXd — an opposition unto it :
Oy yap '^sXyj/Mari avSput-zou rivs^dri irors ff^o^jjrs/a, aXX' uto Tlviv/J^arog ayiou

o04 THE DIVINE ORIGINAL OF SCRIPTURE.

pipofisvoi sXdXritrav aym 0£ol/ av&puiroi. — " For prophecy came not at any
time by the will of man, but holy men of God spake as they were
moved by the Holy Ghost." What reason is in the first part of this
verse why the Scripture is not of our private intei-pretation ? or what
opposition in the latter to that assertion ? Nay, on that supposal,
there is no tolerable correspondency of discourse in the whole irspio-xfi.
But take the word to express the coming of the prophecy to the
prophets themselves, and the sense is full and clear.

This, then, is the intention of the apostle : The prophecy which we
have written— the Scripture^was not an issue of men's fancied enthu-
siasms, not a product of their own minds and conceptions, not an inter-
pretation of the will of God by the understanding of man — that is, of
the prophets themselves. Neither their rational apprehensions, in-
quiries, conceptions of fancy, or imaginations of their hearts, had
any place in this business; no self-afflation, no rational meditation,
managed at liberty by the understanding and will of men, had place
herein.

Of this saith the apostle, ToDro vpurov yivusxovrsg' — " Knowing, judg-
ing, and determining this in the first place : " " this is a principle to
be owned and acknowledged by every one that will believe any thing
else." Tivuffxu is not only to know, to perceive, to understand; but
also to judge, own, and acknowledge. This, then, in our religion, is
to be owned, acknowledged, submitted unto, as a principle, without
further dispute. To discover the grounds of this submission and
acknowledgment is the business of the ensuing discourse.

That this is so indeed, as before asserted, and to give a reason
why this is to be received as a principle, he adds, (verse 21,) Ov yap
^iXrifx^art avdpu'xou ^vsy^&rj 'TTori ■TT/'opjjrs/a. That word of prophecy which
we have written, is not idlag sTiXussMg — " of private conception" — " for
it came not at any time by the will of man." 'Uvsxh, which is the
passive conjugation of (pspu from s/eyxu, denotes at least to be " brought
in " — more than merely it " came" — it was brought into them by the
will of God. The affirmative, as to the will of God, is mcluded in
the negative, as to the will of man ; or it came as the voice from
heaven to our Saviour on the mount. (Verse 18, where the same
word is used.) So Ezek. i. 8, "ilT n^n n^'H, " essendo fuit verbum," it
was brought into him, as was showed before. Thus God brought the
word to them, and spake m them, in order of nature, before he spake
hi/ them. As mx^n-, it was brought to them, it was nin^ "pip, " the
voice of the Lord," (Gen. iii. 8,) or ^ip n3, as the Jews call it : as spoken
by them, or written, it was properly n'^n^nnn, "verbum Dei," "the
word of God," which by his immediate voice he signified to the pro-
phets. Thus some of them, in visions, first ate a written book and
then prophesied, as was instanced before. And this is the first spring

THE PROPHETS INSPIRED BY THE HOLY GHOST. S05

of the Scripture — the begmning of its emanation from the counsel
and will of God. By the power of the Holy Ghost it was brought
into the organs or instruments that he was pleased to use, for the
revelation and declaration of it unto others.

That which remains for the completing of this dispensation of the
Word of God unto us is added by the apostle : 'Tto Uvivfj^arog ayiou
fipo^ivoi sXdXriffav ayioi Qsou avSpwTroi. When the word was thus
brought to them, it was not left to their understandings, wisdoms,
minds, memories, to order, dispose, and give it out; but they were
borne, acted, [actuated,] carried out by the Holy Ghost, to speak, de-
liver, and write all that, and nothing but that — to every tittle — that
was so brought to them. They invented not words themselves, suited
to the things they had learned, but only expressed the words that they
received. Though their mind and understanding were used in the
choice of words, (whence arise all the differences — that is, in their man-
ner of expression — for they did use ypn nn'n "words of will," or choice,)
yet they were so guided, that their words were not their own, but
immediately supplied unto them. And so they gave out "iK^* ^-ins, the
" wiiting of uprightness," and nox n^"^, "words of truth" itself (Eccles.
xii. 10.) Not only the doctrine they taught was the word of tnith —
tnith itself, (John xvii. 1 7,) — but the words whereby they taught it
were words of truth from God himself Thus, allowing the contri-
bvition of passive instruments for the reception and representation of
words — which answer the mind and tongue of the prophets, in the
coming of the voice of God to them — every apex of the written Word
is equally divine, and as immediately from God as the voice where-
with, or whereby, he spake to or in the prophets; and is, therefore,
accompanied with the same authority in itself, and unto us.

What hath been thus spoken of the scripture of the Old Testament,
must be also affirmed of the New, with this addition of advantagfe
and pre-eminence, viz., that ap-)(riv 'iXa^iv "KakiTs&ai dia rov Kvpiou, (Heb.
ii. 3,) " it received its beginning of being spoken by the Lord himself."
God sj)ake in these last days, h ra T/'w, " in the Son." (Heb. i. 2.)

Thus God, who himself began the writing of the Word with his
own finger, (Exod. xxxi. 18,) — after he had spoken it, (Exod. xx.,) ap-
pointing or approving the writing of the rest that followed, (Deut.
xxxi. 12; Josh, xxiii. 6; 1 Kings ii. 3; 2 Kings xiv. 6, XAai. 13;
1 Chron. xxii. 18; 2 Chron. xxv. 4; Ezek. ii. 8-10; Hab. ii. 2; Luke
xvi. 29 ; John v. 39, xx. 81 ; Acts xvii. 11,) — doth lastly command the
close of the immediate revelation of his will to be -written in a book ;
(Rev. i. 11;) and so gives out the whole of his mind and counsel unto
us in wi'iting, as a merciful and stedfast relief against all that con-
fusion, darkness, and uncertainty, which the vanity, folly, and loose-
ness of the minds of men — draAvn out and heightened by the unspeak-

VOL. XVI. 20

306 THE DIVINE OKIGINAL OF SCEIPTUEE.

able alterations that faU out amongst them — would otherwise have
certainly run into.

Thus we have laid down the original of the Scriptures from the
Scripture itself. And this original is the basis and foundation of all
its authority. Thus is it from God — enth-ely from him. As to the
doctrine contained in it, and the words wherein that doctrine is de-
livered, it is wholly his; what that speaks, he speaks himself. He
speaks in it and by it ; and so it is vested with aU the moral autho-
rity of God over his creatures.

CHAPTER II.

The main question proposed to consideration — How we may know assuredly the Scrip,
ture to be tlie word of God— The Scripture to be received by divine faith — The
authority of God the foundation — The way whereby that authoiity is evidenced or
made linown — Tlie various ways of God's revealing himself and liis mind — 1. By
his works ; 2. By the light of nature ; 3. By his word- — All of these evince them-
selves to bo from him, his word especially.

Having laid, in the foregoing chapter, the foundation that we are
to build and proceed upon, I come now to lay do^vn the inquiry,
whose resolution must thence be educed. That, then, which we are
seeking after, is, how we, and the rest of men in the world, who,
through the merciful dispensation of God, have the book or books
wherein the scripture given out from him (as above declared) is con-
tained, or said to be contained — we, who live so, many ages from the
last person who received any part of it immediately from God, or
who have not received it immediately ourselves — may come to be
ascertained, [assured,] as to aU ends and purposes wherein we may
be concerned therein, that the whole and entire written word in that
book, or those books, hath the original, and consequently the autho-
rity, that it pleads and avows — viz., that it is l^ ovpavov^ and not
l| dvSpu-rruv, from God, in the way and manner laid do'wn, and not
the invention of men, attending to ffsgo(piff/j.svoj5 /xvdo/g, (2 Pet. i. 16,)
or " cunningly devised fables."

Now, seeing it is expected from us, and required of us, by God
himself, and that on the penalty of his eternal displeasure if we fail
in our duty, (2 Thess. i. 7-10,) that we receive the Scripture not as
we do other books — in relation to their authors — with a firm opinion,
built on prevailing probable arguments, prevalent against any actual
conclusions to the conti-ary — but with divine and supernatural faith —
omitting all such inductions as serve only to ingenerate a persuasion
not to be cast out of the mind by contrary reasonings or objections —
it is especially inquired, What is the foundation and formal reason of
our doing so, if we so do ? Whatever that be, it returns an answer
to this important question, " Why, or on what account, do you

AXJTHORITY OF SCRIPTURE CONTAINED IN ITSELF. SO 7

believe the Scriptures, or books of the Old and New Testament, to
be the word of God 1" Now the formal reason of things being but
one — whatever consideration may be had of other inducements or
arguments to beget in us a persuasion that the Scripture is the
word of God, yet they have no mfluence on that divine faith where-
with we are bound to beheve them. They may, indeed, be of some
use to repel the objections that are, or may be, raised against the
truth we believe — and so indirectly cherish and further faith itself —
but as to a concurrence unto the foundation, or formal reason, of our
believing, it is not capable of it.

Having, then, laid down the divine original of the Scriptures, and
opened the manner of the Word's coming forth from God, an answer
shall now, on that sole foundation, be returned to the inquiry laid
down. And this I shall do in the ensuing position : —

The authority of God, the supreme Lord of all, the first and only
absolute Truth, whose word is truth — speaking in and by the penmen
of the Scriptures — evinced singly in and by the Scripture itself — is
the sole bottom and foundation, or formal reason, of our assenting
to- those Scriptures as his word, and of our submitting our hearts
and consciences unto them with that faith and obedience which
morally respect him, and are due to him alone.

God speaking in the penmen of the Scripture, (Heb. i. 1,) his voice
to them was accompanied with its own evidence, which gave assurance
unto them ; and God speaking hy them or their -writings unto us,
his word is accompanied with its own evidence, and gives assurance
unto us. His authority and veracity did, and do, in the one and the
other, sufficiently manifest themselves, that men may quietly repose
their souls ujoon them, in believing and obedience. Thus are we
built srri r J ^f/ze7./w ruv aToffroAwi' xa/ -Trpoiprirwv, (Eph. ii. 20,) " on the
foundation of the apostles and prophets," in our belie^dng.

That, then, which (to the establishment of the souls of believers) I
shall labour to prove and evince, is plainly this, viz., that the
Scriptures of the Old and New Testament do abundantly and vm-
controllably manifest themselves to be the word of the living God ;
so that, merely on the account of their own proposal of themselves
unto us in the name and majesty of God, as such — without the
contribution of help or assistance from tradition, church, or any
thing else without themselves — we are obhged, upon the penalty of
eternal damnation, (as are all to whom by any means they come, or
are brought,) to receive them, with that subjection of soul which is
due to the word of God. The authority of God shining in them,
they afford unto us all the divine evidence of themselves which God
is willing to grant unto us, or can be granted us, or is any way
needful for us. So, then, the authority of the written Word — in itself

308 THE DIVINE OEIGINAL OF SCRIPTUEE.

and unto us — is from itself, as the Word of God ; and tlie eviction of
that authority imto us, is by itself.

When the authority of the Scripture is inquired after, strictly its
'power to command and require obedience, in the name of God, is
intended. To ask, then, whence it hath its authority, is to ask
whence it hath its power to command in the name of God, Surely
men will not say, that the Scripture hath its power to command in the
name of God from any thing but itself And it is, indeed, a contradic-
tion for men to say that they give authority to the Scriptures. Why
do they do so ? why do they give this authority to that book rather
than another ? They must say, Because it is the Word of God. So the
reason why they give authority unto it is the formal reason of all its
authority, which it hath antecedently to their charter and concession of
power : ' O Xoyog 6 (fog dXyjdud sffri, (John xvii. 1 7,) " Thy word is truth.'"

Some say, indeed, that the Scripture hath its authority in itself,
and from itself, or its own divine original, but not quoad nos, " in re-
spect of us ;" [that in order] that it may reach us, that we may know,
and understand, and submit to its authority, it must be testified unto
aliunde, " from some other person or thing," appointed thereunto:

Ans. 1. But may not this be said of God himself, as well as of
his Word ? If God reveal himself to us, it must be by means ; and if
those means may not be understood to reveal him unless they are
testified unto from somewhat else, God cannot reveal himself to us.
" Si Deus hominibus non placuerit, utique Deus non erit." If God
and his Word will keep themselves within themselves, to themselves,
they may be God and his Word still, and keep their authority ; but
if they will deal with us, and put forth their commands to us, let
them look that they get the church's testimonials — or, on this prin-
ciple, they may be safely rejected ! But,

2. Authority is a thing that no person or thing can have in him
or itself, that hath it not in respect of others. In its very nature it
relates to others that are subject unto it. All authority arises from
relation, and answers to it throughout. The authority of God over his
creatures, is from their relation to him as their Creator. A king's
authority is in respect of his subjects; and he who hath no subjects
hath no kingly authority in himself, but is only a stoical king. The
authority of a minister relates to his flock ; and he who hath no flock
hath no authority of a minister: if he have not a ministerial autho-
rity, in reference to a flock, a people, a church, he hath none, he
can have none in himself So is it in this case; if the Scripture
hath no authority from itself in respect of us, it hath none in itself,
nor can have. If it hath it in itself, it hath it in respect of us.
Such a respect — that is, a right to command and oblige to obedience
— is as inseparable from authority, or a moral power, as heat is from

VARIOUS WAYS WHEREBY GOD REVEALS HIMSELF. 309

fire. It is tnie, a man may have, de jure, a lawful authority over
those whom, de facto, he cannot force or compel to obedience. But
want of force doth not lessen authority. God loseth not his autho-
rity over men though he put not forth towards them Ivif^aXkov
fisysdog TTig duvd^sug, or ivipyiiav rov xpdroug rrig layjjog^ " the greatness
of his power, or the efficacy of the might of his strength," to cause
them to obey. It is fond, [foolish,] then, to imagine that a man, or
any thing, should have an authority in himself or itself, and yet not
have that authority in respect of them who are to be subject there-
unto. That is not a law properly at all, which is not a law to some.
Besides, all the evil of disobedience relates to the authority of him
that requu-es the obedience. (James ii. 10, 11.) No action is dis-
obedience, but from the subjection of him who performs it unto him
who requires obedience. And, therefore, if the Scripture hath not
an authority in itself towards us, there is no evil in our disobedience
unto its commands, or in our not doing what it commandeth ; and
our doing what it forbiddeth is not disobedience, because it hath not
an authority over us, I speak of it as considered in itself, before the
accession of the testimony pretended [to be] necessary to give it an
authority over us. Hitherto, then,, have we carried this objection —
To disobey the commands of the Scripture before the communication
of a testimony unto it by men is no sin. Credat Apella.

The sense, then, of our position, is evident and clear; and so our
answer to the inquiry made. The Scripture hath all its authority
from its Author, both in itself and in respect of us. That it hath
the Author and original pleaded for, it declares itself, without any
other assistance — by the ways and means that shall afterward be
insisted on. The truth whereof I shaU now confirm — 1st, By one
general induction; 2d, By testimonies ; 3d!, By arguments, expressing
the ways and means of its revelation of itself.

There are three ways whereby God, in several degrees, revealetli
himself, his properties, his mind, and will, to the sons of men.

1. He doth it by his luorks, both of creation and providence.
"All thy works praise thee." (Ps. cxlv. 10, &c.) "The heavens
declare the glory of God ; and the firmament showeth his handy-
work. Day unto day uttereth speech, and night unto night
showeth knowledge. There is no speech nor language where their
voice is not heard. Their line is gone out through all the earth, and
their words to the end of the world." (Ps. xix. 1-4, &c.) So Job
xxxvii., xxxviii., xxxix., throughout. " God, who made heaven and
earth, and the sea, and all things that are therein, in times past suf-
fered all nations to walk in their own ways; yet he left not himself
without witness, in that he did good, and gave us rain from heaven,
and fmitful seasons, fillmg our hearts with food and gladness."

.310 THE DIVINE ORIGINAL OF SCRIPTUEE.

(Acts xiv. 15-17.) And, " God, that made the world, and all things
therein, seeing that he is Lord of heaven and earth, dwelleth not in
temples made with hands ; neither is worshipped with men's hands,
as though he needed any thing, seeing he giveth to all life, and
breath, and all things; and hath made of one blood all nations of
men for to dwell on all the face of the earth, and hath determined
the times before appointed, and the bounds of their habitation,''
ZvinTv Tov Kvpiov si apays •^rfka(pr^eiictv aurov aal svpoisv, " that they should
seek the Lord, if haply they might feel after him, and find him."
(Acts xvii. 24-27.) " For that which may be loiown of God is mani-
fest in them, for God hath showed it unto them; for the invisible
things of him from the creation of the world are clearly seen, being
understood by the things that are made, even his eternal power and
Godhead." (Rom. i. 18-20.) All which places (God assisting) shall
be opened, before long, in another treatise.^ The sum of them amounts
to what was before laid down, viz., that God reveals and declares
himself unto us by the works of his hands.

2. God declares himself — his sovereign power and authority, his
righteousness and holiness — by the innate (or ingxafted) light of
nature, and principles of the consciences of men. That indispensable
moral obedience which he requireth of us, as his creatures, and subject
to his law, is in general thus made known unto us. For " the Gentiles,
which have not the law, do by nature the things contained in the
law ; these, having not the law, are a law unto themselves ; which
show the work of the law written in their hearts, their conscience also
bearing witness, and their thoughts the mean while accusing or else
excusing one another." (Rom. ii. 14, 15.) By the light that God hath
indelibly implanted in the minds of men — accompanied with a moral
instinct of good and evil, seconded by that self-judgment which he
hath placed in us, in reference to his own judgment over us — doth he
reveal himself unto the sons of men,

8. God reveals himself by his Word, as is confessed. It remains,
then, that we inquire how we may know and be ascertained that
these things are not deceivable pretences, but that God doth indeed
so reveal himself by them.

The works of God (as to what is his will to teach and reveal of
himself by them) have that expression of God upon them — that
stamp and character of his eternal power and Godhead — that evidence
with them that they are his — that, wherever they are seen and con-
sidered, they undeniably evince that they are so, and that what they
teach concerning him, they do it in his name and authority. There
is no need of traditions, no need of miracles, no need of the authority
of any churches, to convince a rational creature that the works of
God are his, and his only; and that he is eternal and infinite in
' &n>Xoyov[ji,iva, sive Dc Natura, Ortu, et Studio Theologiaj.

VARIOUS WAYS WHEREBY GOD REVEALS HIMSELF. 811

power that made them. They cany about with them thek own
authority. By bemg what they are, they declare luhose they are.
To reveal God by his works, there is need of nothing but that they
be by themselves represented, or objected to the consideration of
rational creatures.

The voice of God in nature is in like manner effectual. It declares
itself to be from God by its own light and authority. There is no
need to convince a man by substantial witnesses, that what his con-
science speaks, it speaks from God. Whether it bear testimony to
the being, righteousness, power, omniscience, or holiness of God
himself — or whether it call for that moral obedience which is eter-
nally and indispensably due to Him, and so shows forth the " work
of the law in the heart" — it so speaks and declares itself, that without
further evidence or reasoning, without the advantage of any consi-
derations but what are by itself supplied, it discovers its Author, from
whom it is, and in whose name it^ speaks. Those zotvai hvotai, xa/
TpoXri-^^/iig, "those common notions and general presumptions" of
Him and His authority, that are inlaid in the natures of rational
creatures by the hand of God, to this end, that they might make a
revelation of Him as to the purposes mentioned, are able to plead
their own divine original, without the least contribution of strength
or assistance from without.

And thus is it with those things. Now, the Psalmist says unto God,
(Ps. cxxxviii. 2,) "Thou hast magaified"^^^? ^9*^'"^|"^J; "over all thy
name, thy Word " [which] thou hast spoken. The name of God is all
that whereby he makes himself known. Over all this God magnifies
his Word. It all lies in a subserviency thereunto. The name of God
is not here God himself, but every thing whereby God makes himself
known. Now, it were very strange, that those low, dark, and obscure
principles and means of the revelation of God and his will, which we
have mentioned, should be able to evince themselves to be from him,
without any external help, assistance, testimony, or authority ; and
[that] that which is by God himself magnified above them — which is
far more noble and excellent in itself, and, in respect of its end and
order, hath far more divinely conspicuous and glorious imj^ressions and
characters of his goodness, holiness, power, grace, truth, than all the
creation — should lie dead, obscure, and have nothing in itself to reveal
its Author, until this or that sui^eradded testimony be called in to its
assistance. We esteem them to have done no service unto the truth,
who, amongst innumerable other bold denials, have insisted on this
also — that there is no natural hioidedge of God, arising from the
innate principles of reason, and the works of God proposing them-
selves to the consideration thereof Let now the way to the progress
oi sujyernatural revelation be obstructed, by denying that it is able to

312 THE DIVINE ORIGINAL OF SCRIPTURE.

evince itself to be from God, and we shall quickly see what banks
are cut, to let in a flood of atheism upon the face of the earth.

Let us consider the issue of this general induction : As God, in the
creation of the -sv^orld, and all things therem contained, hath so made
and framed them, hath left such characters of his eternal power and
wisdom in them and upon them, filled them with such evidences of
their Author, suited to the apprehensions of rational creatures, that
without any other testimony from himself, or any else — under the
naked consideration and contemplation of what they are — they so far
declare their Creator, that they are left wholly inexcusable who will
not learn and know him from thence ; so in the giving out of his Word
to be the foundation of that world which he hath set up in this world,
as iDisn "^ina JSit^n, " a wheel within a wheel " — his church — he hath,
by his Spuit, implanted in it and impressed on it such characters of his
goodness, power, wisdom, holiness, love to mankind, tnith, faithfulness,
with all the rest of his glorious excellencies and perfections, that at all
times, and in all places, when ypy], " the expansion " of it, is stretched
over men by his providence — without any other witness or testimony
given unto it — it declares itself to be his, and makes good its authority
from him ; so that the refusal of it upon its own evidence brings
unavoidable condemnation on the soids of men. This comparison is
insisted on by the Psalmist, Ps. xix. ; where, as he ascribeth ^ip and
1p, a "voice" and "line," to the creatures, so niS, &c., light, power,
stability, and permanency, like that of the heavens and sun, (in com-
mutation of properties,) to the Word, and in an inexpressible exaltation
of it above them ; the light of one day of this sun being unspeakably
more than that of seven others, as to the manifestation of the glory
of God.

This, then, is fixed as a principle of truth : Whatever God hath
appointed to reveal himself by, as to any special or general end — that
those whom he intends to discover himself unto may either be effec-
tually instructed in his mind and will, according to the measure,
decree, and means of the revelation afforded, or be left inexcusable
for not receiving the testunony that he gives of himself, by any plea or
pretence of want of clear, evident, manifest revelation — that, whatever
it be, hath such an impression of his authority upon it, as undeniably
to evince that it is from him. And this, now, concerning his Word,
comes further to be confirmed by testimonies and arguments.

ARGUIiIENTS FOR DIVINE AUTHORITY OF SCRIPTURE. 313

CHAPTER III.

Arguments of two sorts Inartificial arguments, by way of testimony to the truth —

To -whom these arguments are valid — Of S-toTviuirria — The rejection of a plea of
^m-jrvivffTia, wherein it consists — Of miracles, their efficacy to beget faith com-
pared with the word.

Having declared the divine original and authority of the Scripture,
and explained the position laid down as the foundation of our ensuing
discourse, way is now made for us to the consideration of those seJf-
evidences of its divine rise, and consequently authority, that it is
attended withal, [and] upon the account whereof we receive it, as
(believing it to be) the Word of God.

The arguments whereby any thing is confirmed are of two sorts ;
inartificial, by the way of testimony ; and artificial, by the way of deduc-
tions and inferences. Whatever is capable of contributing evidence
unto truth falls under one of these two heads. Both these kinds of
proofs we make use of in the business in hand. Some profess they
own the authority of the Scriptures, and also urge others so to do ;
but they will dispute on what grounds and accounts they do so.
With those we may deal, in the first way, by testimony from the Scrip-
tures themselves ; which upon their own principles they cannot refuse.
When they shall be pleased to inform us that they have relinquished
those principles, and do no longer own the Scripture to be the word
of God, we will withdraw the witnesses, upon their exceptions, whom
for the present we make use of Testimonies that are innate and
ingi'afted in the Word itself, used only as mediums of artificial argu-
ments to be- deduced from them, (which are of the second sort,) may
be used towards them who at present OAvn not the authority of the
Scripture on any account whatever, or who are desirous to put on
themselves the persons of such men, to try their skill and abihty for
the management of a controversy against the Word of God.

In both these cases the testimony of the Scripture is pleaded, and
is to be received, or cannot with any pretence of reason be refused.
In the fonner, upon the account of the acknowledged authority and
veracity of the witness, though speaking in its own case ; in the latter,
upon the account of that self-evidence which the testimony insisted
on is accompanied withal, made out by such reasonings and argu-
ments as, for the kind of them, persons who own not its authority
cannot but admit. In human things, if a man of known integrity
and unspotted reputation bear witness in any cause, and give uncon-
trollable evidence to his testimony, from the very nature and order
of the things whereof he speaks, as it is expected that those who
know and admit of his integrity and reputation do acquiesce in his
assertion, so those to whom he is a stranger, who are not moved by
his authority, will yet be overcome to assent to what is witnessed by

314 THE DIVINE ORIGINAL OF SCRIPTUEE.

him, firom the nature of the things he asserts, especially if there be a
coincidence of all such circumstances as are any way needful to give
evidence to the matter in hand.

Thus it is in the case under consideration. For those ■who profess
themselves to believe the Scriptures to be the word of God, and so
OAvn the credit and fidelity of the witness, it may reasonably be
expected from them, yea, in strict justice demanded of them, that
they stand to the testimony that they give to themselves and their
own divme original. By saying that the Scripture is the word of
God, and then commanding us to prove it so to be, they render them-
selves obnoxious unto every testimony that we produce from it that
so it is, and that it is to be received on its own testimony. This
witness they cannot waive without disavowing their own professed
principles ; without which principles they have not the least colour
of imposing this task on us.

As for them with whom we have not the present advantage of their
ov/n acknowledgment, it is not reasonable to impose upon them with
the bare testimony of that Avitness concerning whom the question is,
Whether he be worthy the acceptation pleaded for? but yet arguments
taken from the Scripture — from what it is and doth, its nature and
operation, by which the causes and springs of all things are dis-
covered— are not to be refused.

But it is neither of these that principally I intend to deal withal ;
my present discourse is rather about the satisfaction of our o^vn con-
sciences, than the answering of others' objections. Only we must
satisfy our consciences upon such principles as will stand against all
men's objections. This, then, is chiefly inquired after, viz., what
it is that gives such an assurance of the Scriptures being the word
of God, as that, relying thereon, we have a sure bottom and founda-
tion for our receiving them as such ; and from whence it is that those
who receive them not in that manner are left inexcusable in their
damnable unbelief This, we say, is in and from the Scripture itself;
so that there is no other need of any further witness or testimony,
nor is any, in the same kind, to be admitted.

It is not at all in my purpose to insist largely at present on this sub-
ject, and, therefore, I shall content myself with instancing some
few testimonies and arguments, beginning with one or two of the
first sort. Isa. viii. 20 : " To the law and to the testimony : if they
speak not according to this word, there is no light in them." What-
ever any one says — be it what or who it Avill, church or person — if it
be in or about the things of God, concerning his wiU or worship,
with our obedience to him, it is to be tried by the law and testimony.
Hither we are sent; this is asserted to be the rule and standard, the
touchstone of all speakings whatever. Now, that must speak alone

ALL SCRIPTURE INSPIRED OF GOD. S] 5

for itself whicli must tiy the speaking of all but itself, yea, its OAvn
also.

But what doth this law and testimony — that is, tliis written Word
— plead, on the account whereof it should be thus attended unto ?
What doth it urge for its acceptation ? Tradition, authority of the
church, mhacles, consent of men ? or doth it speak alroKparopiKoJi,
and stand only upon its own sovereignty ? The apostle gives us his
answer to this inquiry, (2 Tun. iii. 16,) Ilatra 'ypa<pri ^iovnverog. Its
plea for reception — in comparison with and opposition unto all other
ways of coming to the knowledge of God, his mind and will — founded
whereon it calls for attendance and submission with supreme, uncon-
trollable authority, is its 3soTi/£uffr/a, or " divine inspiration." It
remains, then, only to be inquired, whether, when '^iovviveucc is
pleaded, there be any middle way, but either that it be received
with divine faith or rejected as false.

Suppose a man were SsoVi/sutfros, " divinely inspired," and should
so profess himself in the name of the Lord, as did the prophets of
old; (Amos vii. ;) supposing, I say, he were so indeed, it will not be
denied but that his message were to be received and submitted unto
on that account. The denial of it would justify them who " rejected
and slew those that spake unto them in the name of the Lord."
And that is to say, in plain terms, we may reject them whom God
sends. Though miracles were given only with resj)ect to persons,
not things, yet most of the prophets who wrought no mhacles msisted
on this, that being SsoVvEutfro;, " divinely inspired," their doctrine was
to be received as from God. On their so doing, it was sin, even
unbelief and rebellion against God, not to submit to what they spake
in his name. And it always so fell out — to fix our faith on the right
bottom — that scarce any prophet that spake in the name of God had
any approbation from the church in whose days he spake. (Matt.
V. 12, xxiii. 29; Luke xi. 47, 48; Acts vii. 52; Matt. xxi. 83-39.)
It is true, eyhovro ■^ivdoTpotprJTa.i sv rui Xctui, (2 Pet. ii. ] ,) " there were
false prophets among the people," that spake in the name of the
Lord, when he sent them not. (Jer. xxiii. 21.) Yet were those
whom he did send to be received on pain of damnation : on the same
penalty were the others to be refused. (Jer. xxiii. 28, 29.) The
foundation of this duty lies in the to ^sTov that accompanied the word
that was Ix ^io'^vivffriag : of which afteiivard. And, without a supposal
hereof, it could not consist with the goodness and righteousness of
God to require of men — under the penalty of his eternal displeasure —
to make such a cUscrmiination, where he had not given them rgx/x^^/a,
" infallible tokens," to enable them so to do.

But that he had and hath done so, he declares, (Jer. xxiii. 26-29,)
" How long shall this be in the heart of the prophets that prophesy

816 THE DIVINE OEIGINAL OF SCRIPTURE.

lies ? that are prophets of the deceit of their own heart, which think
to cause my people to forget my name by their dreams, which they
tell every man to his neighbour, as their fathers have forgotten my
name for Baal. The prophet that hath a dream, let him tell a dream ;
and he that hath my word, let him speak my word faithfully. What
is the chaff to the wheat ? saith the Lord. Is not my word like a
fire ? saith the Lord, and like a hammer that breaketh the rock in
pieces ? " In the latter days of that church, when the people were
most eminently perplexed with false prophets — both as to their num-
ber and subtlety — ^yet God lays their eternal and temporal safety or
ruin on their discerning aright between his word and that which was
only pretended so to be. And that they might not complain of this
imposition, he tenders them security of its easiness of performance.
Speaking of his own word comparatively, as to every thing that is
not so, he says it is as wheat to chaff, which may infallibly — by being
what it is — be discerned from it; and then absolutely, that it hath
such properties as that it will discover itself — even light, and heat,
and power. A person, then, who was truly SsoVi/EuoTog, was to be
attended unto because he was so.

As, then, it was said before, the Scriptures being SsoVfsuirro/, is not
the case the same as with a man that was so ? Is there any thing in
the writing of it by God's command that should impah its autho-
rity ? Nay, is it not freed from innumerable prejudices that attended
it in its first giving out by men, arising from the personal infirmities
and supposed interests of them that dehvered it ? (Jer. xliii. 3 ; John
ix. 29 ; Acts xxiv. 5.)

This being pleaded by it, and insisted on, its testimony is re-
ceived, or it is not. If it be received on this account, there is in it,
we say, the proper basis and foundation of faith, whereon it hath its
iToaraffis, or " subsistence." If it be rejected, it must be not only
with a refusal of its witness, but also with a high detestation of its
pretence to be from God. What ground or plea for such a refusal
and detestation any one hath, or can have, shall be aftenvard con-
sidered. If it be a sin to refuse it, it had been a duty to receive it ;
if a duty to receive it as the word of God, then was it sufficiently
manifested so to be. Of the objection arising from them who pre-
tend to this inspiration falsely, we have spoken before; and we are
as yet dealing with them that own the book whereof we spake to be
the word of God, and only call in question the grounds on which
they do so, or on which others ought so to do. As to these, it may
suffice, that — in the strength of all the authority and truth they pro-
fess to own and acknowledge in it — it declares the foundation of its
acceptance to be no other but its own divine inspiration. Hence it is

WEITTEN WOED SUPERIOR TO EVERY OTHER REVELATION. SI 7

Again, in that dispute that was between Abraham and the rich
man, (Luke xvi. 31,) about the best and most effectual means of bring-
ing men to repentance : the rich man in hell, speaking his own con-
ception, fixes upon miracles — if one rise from the dead and preach,
the work Avill be done. Abraham is otherwise minded — that is,
Christ was so, the author of that parable; he bids them attend to
Moses and the prophets, the wiitten Word, as that which all faith
and repentance was immediately to be grounded on. The inquiry
being, how men might be best assured that any message is from God,
did not the Word manifest itself to be from him, this direction had
not been equal.

The ground of the request for the rising of one from the dead, is
laid in the common apprehension of men not knowing the power of
God in the Scriptures; who think that if an evident miracle were
■\\Tought, all pretences and pleas of unbelief would be excluded. Who
doth not think so ? Our Saviour discovers that mistake, and lets
men know that those who will not own or submit to the authority
of God in the Word, would not be moved by the most signal miracles
imaginable. If a holy man, whom we had known assuredly to have
been dead for some years, should rise out of his grave and come
unto us with a message from God, could any man doubt whether he
were sent unto us of God or no ? I suppose not. The rising of men
from the dead was the greatest miracle that attended the resurrec-
tion of our Saviour; (Matt, xxvii. 52, 53;) yea, greater than his OAvn,
if the Socinians may be believed, viz., in that he raised not him-
self by his o\^T.i power: yet the evidence of the mission of such a
one, and the authority of God speaking in him — our Saviour being
judge — is not of an efficacy to enforce belief, beyond that which is in
the Aviitten Word, nor a surer foundation for faith to repose itself
upon.

Could we hear a voice from heaven, accompanied with such a
divine power as to evidence itself to be from God, should we not rest
in it as such ? I suppose men think they would. Can we think that
any man should withdraw his assent, and say, Yea, but I must have
some testimony that this is from God? All such evasions are pre-
cluded, in the supposition wherein a self-evidencing power is granted.
What greater miracle did the apostles of Christ ever behold, or
heai, than that voice that came i/'ro rng n,iya>.o'7rpi'xo\Jg bo^ni-, " from
the excellent glory " — " This is my beloved Son ? '' Yet Peter, who
heard that voice, tells us that, comparatively, we have greater secu-
rity from and by the written Word than they had in and hy that
miraculous voice. We have (Ss/Sa/orEpov rov irpocprinzh y.oyov. We heard,
saith he, that voice indeed; but we have " a more sure word of pro-
phecy " to attend unto — ^more sure, not in itself, but in its giving

SIS THE DIVINE ORIGINAL OF SCEIPTUEE.

out its evidence unto us. And how doth it appear so to he ? The
reason he alleges for it was before insisted on. (2 Pet. i. 18-21.)

Yea, suppose that God should speak to us from heaven as he spake
to Moses, or as he spake to Christ; or from some certain place, as
Numb. vii. 89 ; how should we be able to know it to be the voice
of God ? Cannot Satan cause a voice to be heard in the air, and so
deceive us ? or, inay not there be some way (in this kind) found out,
whereby men might impose upon us with their delusions? Pope
Celestine thought he heard a voice from heaven, when it was but the
cheat of his successor. Must we not rest at last in that to ^sTov which
accompanies the true voice of God evidencing itself, and ascertain-
ing the soul beyond all possibility of mistake ? Now, did not this
rsz/j,yipiov accompany the written V/ord at its first giving forth ? If it
did not, as was said, how could any man be obliged to discern it
from all delusions ? If it did, how came it to lose it ? Did God
appoint his Word to be Avritten, that so he might destroy its autho-
rity? If the question be, whether the doctrines proposed to be
believed are truths of God, or " cunningly devised fables," we are
eent to the Scripture itself, and that alone, to give the determination.

CHAPTER IV.

Innate arguments in the Scripture of its divine original and authority — Its self-evi-
dencing efficacy — All light manifests itself — The Scripture light — Spiritual light
evidential — Consectaries from the premises laid down — What the self-evidencing
light of the Scripture peculiarly is — Power self-evidencing — The Scripture the power
of God, and powerful — How this power exerts itself — The whole question resolved.

Having given some few instances of those many testimonies which
the Scripture, in express terms, bears to itself, and the sprmg, rise,
and fountain of all that authority which it claims among and over
the sons of men — ^which all those who pretend, on any account what-
ever, to own and acknowledge its divinity, are bound to stand to,
and are obliged by — the second thing proposed, or the innate
arguments that the Word of God is furnished withal for its own
manifestation, and whereby the authority of God is revealed, for
faith to repose itself upon, comes in the next place into consideration.
Now, these arguments contain the full and formal grounds of our
answer to that inquuy before laid down, viz., why and wherefore
we do receive and believe the Scripture to be the word of God. It
being the formal reason of our faith, that whereon it is built and
whereinto it is resolved, that is inquhed after, we answer as we said
before, We do so receive, embrace, believe, and submit unto it,
because of the authority of God who speaks it, or gave it forth as his
mind and will, evidencing itself by the Spirit in and with that Word,

THE LIGHT OF SCRIPTURE MANIFESTS ITSELF. S19

unto our minds and consciences : or, because tliat the Scripture, being
brought unto us by the good providence of God, in ways of his
appointment and preservation, it doth evidence itself infallibly unto
our consciences to be the word of the hving God.

The self-evidencing efficacy of the Scripture, and the grounds of
it — ^which consist in common mediums, that have an extent and
latitude answerable to the reasons of men, whether as yet they
acknowledge it to be the word of God or no — are those, then, which, in
the remainder of this discourse, I shall endeavour to clear and
vindicate. This only I shall desire to premise, that whereas some
grounds of this efficacy seem to be placed in the things themselves
contained in the Scripture, I shall not consider them abstractedly as
such, but under the formality of their being the Scripture or written
Word of God ; %vithout which consideration and resolution the
things mentioned would be left naked, and utterly divested of their
authority and efficacy pleaded foi", and be of no other nature and
importance than the same things found in other books. It is the
writing itself that now supplies the place and room of the persons
in and by whom God originally spake to men. As were the persons
speaking of old, so are the writings now. It was the word spoken
that was to be believed, yet as spoken by them from God ; and it is
now the word written that is to be believed, yet as written by the
command and appointment of God.

There are, then, two things that are accompanied with a self-
evidencing excellency; and every other thing doth so, so far as it is
partaker of their nature, and no otherwise. jSTow, these are — Is^,
Light; 2d, Power, for or in operation.

1. Light manifests itself Whatever is light doth so; that is, it
doth whatever is necessary on its own part for its manifestation and
discovery. Of the defects that are or may be in them to whom this
discovery is made we do not as yet speak ; and " whatever manifests
itself is light" — -n-ai/ yap ro (pavspou/xsvov (pojg sdrt. (Eph. V. 13.) Light
requhes neither proof nor testimony for its evidence. Let the sun
arise in the fiimament, and there is no need of witnesses to prove
and confirm, unto a seeing man, that it is day. A small candle will
so do. Let the least child bring a candle into a room that before
was dark, and it would be a madness to go about to prove by sub-
stantial mtnesses — men of gravity and authority — that light is brought
in. Doth it not evince itself with an assurance above all that can
be obtained by any testimony whatever ? Whatever is light, either
naturally or morally so, is revealed by its being so. That which
evidenceth not itself is not lijrht.

That the Scripture is a light we shall see immediately. That it is so,
or can be called so, unless it hath this nature and property of light, to

320 THE DIVINE ORIGINAL OF SCRIPTURE.

evidence itself as well as to give light unto others, cannot in any toler-
able coiTespondency of speech be allowed. Whether light spiritual
and intellectual regarding the mind, or natural with respect to bodily
sight, be firstly and properly light, from whence the other is by
allusion denominated, I need not now inquire. Both have the same
properties in their several kinds. Owg dXri6mv fa'mr — " Tme light
shineth." 'o Qihg f^g hen, (1 John i. 5,) "God is light;" and he
inhabiteth fujg a'xpoeiTov, (1 Tim. vi. 16,) not a shining, ghstering
brightness, as some^ grossly imagine, but the glorious, unsearchable
majesty of his own being, Avhich is inaccessible to our understandings.
So Isaiah, (Ivii. 15,) " God mhabiteth eternity." Solix npy saith the
Psalmist, (civ. 2,) "Thou clothest thyself with light "and Daniel, (ii.22,)
^1^ n^V vr^'r\y\^ the " light remaineth with him." God is light essen-
tially, and is, therefore, kno-wn by the beaming of his eternal proper-
ties in all that outwardly is of him. And light abides with him as
the fountain of it, he communicating light to all others. This being
the fountain of all light, the more it participates of the nature of the
fountain, the more it is light; and the more properly, as the
properties and qualities of it are considered. It is, then, spiritual,
moral, intellectual light, with all its mediums, that hath the pre-
eminence, as to a participation of the nature and properties of
light.

Now, the Scripture, the Word of God, is light. Those that reject it
are called (Job xxiv. 1 3) "iiJ«''l"]bj " light's rebels"— men resisting the
authority which they cannot but be convinced of (Ps. xix. 8, xliii. 3,
cxix. 105, 130; Prov. vi. 23; Isa. ix. 2; Hos. vi. 5; Matt. iv. 16,
V. 14; John iii. 20, 21.) It is a light so shining with the majesty of
its Author, as that it manifests itself to be his, (2 Pet. i. 19,) "a
light shining in a dark place," with an eminent advantage for its own
discovery, as well as unto the benefit of others. Let a light be ever
so mean and contemptible, yet if it shines, casts out beams and rays
in a dark place, it will evidence itself If other things be wanting
in the faculty, the light, as to its innate glory and beauty, is not to
suffer prejudice. But the Word is a glorious, shining light, as hath
been showed; an illuminating light, compared to and preferred
above the light of the sun. (Ps. xix. 5-8; Eom. x. 18.) Let not,
then, a reproach be cast upon the most glorious light in the world,
the most eminent reflection of uncreated light and excellencies, that
will not be fastened on any thing that, on any account, is so called.
(Matt. V. 16.)

Now, as the Scripture is thus a light, we grant it to be the duty
of the church, of any church, of eveiy church, to hold it up,

' .John Biddle, the father of English Sociuians, in a catechism which he pub-
lished in 1654 Ed.

THE SELF-EVIDENCING LIGHT OF THE BIBLE. 321

whereby it may become the more conspicuous. It is a pillar and
ground to set this light upon. (1 Tim. iii. 15.) SruXos xa/ sdpaiu/xa,
Tfj; dXrtSi/'ag, may refer to the mystery of godliness in the next words
following, in good coherence of speech, as well as to the church;
but granting the usual reading, no more is affirmed but that the
light and truth of the Scripture are held up and held out by the
church. It is the duty of every church so to do— almost the whole
of its duty. And this duty it performs ministerially, not authorita-
tively. A church may hear up the light — it is not the light It
bears witness to it, but kindles not one divine beam to fui-ther its
discovery. All the preaching that is in any church, its administra-
tion of ordinances, all its walking in the truth, hold up this light.

Nor doth it in the least impair this self-evidencing efficacy of the
Scripture, that it is a moral and spiritual, not a natural light. The
proposition is universal to all kinds of light ; yea, more fully appli-
cable to the former than the latter. Light, I confess, of itself, will
not renaove the defect of the visive faculty. It is not given for that
end. Light is not eyes. It suffices that there is nothing wanting on
its own part for its discovery and revelation. To argue that the sun
cannot be known to be the sun, or the great means of communicating
external light unto the world, because blind men cannot see it, nor
do know any more of it than they are told, will scarce be admitted ;
nor doth it in the least impeach the efficacy of the light jaleaded for,
that men stupidly blind cannot comprehend it. (John i. 5.)

I do not assert from hence, that wherever the Scripture is brought,
by what means soever, (which, indegd, is all one,) all that read it, or
to whom it is read, must instantly of necessity assent unto its divine
original. Many men who are not stark blind may have 3^et so
abused their eyes, that when a light is brought into a dark place
they may not be able to discern it. Men may be so prepossessed
with innumerable prejudices — principles received by strong traditions
— coiTupt affections making them hate the light — that they may not
behold the glory of the Word when it is brought to them. But it is
nothiag to our present discourse, whether any man living be able by
and of himself to discern this light, whilst the defect may be justly
cast on his own blindness. 2 Cor. iv. 2-4 : " By manifestation
of the tnith, commending ourselves to every man's conscience in the
sight of God. But if our gospel be hid, it is hid to them that are
lost : in whom the god of this world hath blinded the minds of them
Avhich believe not, lest the light of the glorious gospel of Christ, who
is the image of God, shovild shine unto them." There is, in the dis-
pensation of the Word, an evidence of truth commending itself to the
consciences of men. Some receive not this evidence. Is it for want
of light in the truth itself? No ; that is a glorious light that shines

VOL. XVL ^ 21

S22 THE DIVINE ORIGINAL OF SCRIPTURE.

into the hearts of men. Is it for want of testimony to assert this
light ? No ; but merely because the god of this world hath bhnded
the eyes of men, that they should not behold it.

From what, then, hath been laid down, these two things may be
inferred : — That as the authority of God — the first and only absolute
truth in the Scripture — is that alone which divine faith rests upon, and
is the formal object of it — so wherever the Word comes, by what means
soever, it hath in itself a sufficiency of light to evidence to all (and
will do it eventually to all that are not blinded by the god of this
world) that authoiity of God its author ; and the only reason why it
is not received, by many in the world to whom it is come, is the
advantage that Satan hath to keep them in ignorance and blindness,
by the lusts, corruptions, prejudices, and hardness of their own
hearts.

The Word, then, makes a sufficient proposition of itself, wherever
it is ; and he to whom it shall come, who refuses it because it comes
not so or so testified, will give an account of his atheism and infi-
delity. He that hath the witness of God need not stay for the wit-
ness of men, for the witness of God is greater.

Wherever the Word is received indeed, as it requrreth itself to be
received, and is really assented unto as the Word of God, it is so
received upon the evidence of that light which it hath in itself,
manifestly declaring itself so to be. It is all one by what means,
by what hand — ^whether of a child or a church, by accident or tradi-
tion, by common consent of men or peculiar providence — the Scrip-
ture comes unto us: come how it wiU, it hath its authority in itself
and towards us by being the word of God — and hath its power of
manifesting itself so to be from its own innate light.

Now, this light in the Scripture, for which we contend, is nothing but
the beaming of the majesty, truth, holiness, and authority of God, given
unto it and left upon it by its author, the Holy Ghost — an impress it
hath of God's excellency upon it, distinguishing it by infallible nxfj^^pia
from the product of any creature. By this it dives into the con-
sciences of men, into all the secret recesses of their hearts; guides,
teaches, directs, determines, and judges in them, upon them, in the
name, majesty, and authority of God. If men who are blinded by
the god of this world, will yet deny this Hght because they perceive
it not, it shall not prejudice them who do. By this self-evidencing
light, I say, doth the Scripture make such a proposition of itself
as the word of God, that whoever rejects it, doth it at the peril of
his eternal min; and thereby a bottom or foundation is tendered
for that faith which it requireth to repose itself upon.

For the proof, then, of the divine authority of the Scriptures unto
him or them who, as yet, on no account whatever do acknowledge

SCRIPTURE THE POWER OF GOD. 323

it — I shall only suijpose that, by the providence of God, the book
itself be so brought unto him or them, as that he or they he engaged
to the consideration of it, or do attend to the reading of it. This is
the work of God's providence in the government of the world. Upon
a supposal hereof I leave the Word with them, and if it evidence
not itself xmto their consciences, it is because they are blinded by
the god of this world, which will be no plea for the refusal of it at
the last day; and they who receive it not on this ground, will never
receive it on any, as they ought.

2. The second sort of things that evidence themselves, are things
of an e&eciual powerful operation in any kind. So doth fire by
heat, the wind by its noise and force, salt by its taste and savour,
the sun by its light and heat; so do also moral principles that are
effectually operative. (Rom. iL 14, 15.) Men in whom they are,
svBiixvvvTcci rh spyov, " do manifest the work " of them, or manifest
them by their work and efficacy. Whatever it be that hath an
innate power in itself, that will effectually operate on a fit and pro-
per subject — it is able to evidence itself, and its own nature and con-
dition.

To manifest the interest of the Scripture to be enrolled among
things of this nature — yea, (under God himself, who is known by his
great power, and the effects of it,) to have the pre-eminence — I shall
observe only one or two things concerning it, the various improve-
ment whereof would take up more time and greater space than I
have allotted to this discourse.

It is absolutely called the " power of God," and that unto its
proper end ; which way lies the tendency of its efficacy in operation.
(Rom. i. 16.) It is duva/xig &10V, "vis, virtus Dei" — the "power of
God." 'O Xoyog 6 rou eraupoij, the "word concerning the cross" — that
is, the gospel — is dvva/xig Qsou, (1 Cor. i. 18,) the " power of God." And
faith, which is built on that Word, without other helps or advantages,
is said to stand in the " power of God;" (1 Cor. ii. 5;) that is, effec-
tually working in and by the Word, it worketh h dvodil^si Uvsu/zarog
xai dvvd/Motg, " in the demonstration of the Spirit and of power;"
h did dvoTv — its spiritual power gives a demonstration of it. Thus it
conies not as a naked word, (1 Thess. i. 5,) but in " power, and in
the Holy Ghost;" and h -rXTj^of o/j/a ToXXfi' giving all manner of assur-
ance and full persuasion of itself, even by its power and efficacy.
Hence it is termed ty ntsp, " the rod of power " or strength, (Ps. ex.
2,) denoting both authority and efficacy. Surely that which is thus
the power and authority of God, is able to make itself known so
to be.

It is not only said to be dvm/Mig, " power," the power of God in
itself, but also dvvd//,n/og, " able and powerful " in respect of us. " Thou

324 THE DIVINE ORIGINAL OF SCRIPTURE.

hast learned," saith Paul to Timothy, ra 'npa ypd/xf/.ara, " the sacred
letters," (the written Word,) ra dvi/afisvd a aofiGai sJg guryjpiav, " which
are able to make thee wise unto salvation." They are powerful and
effectual to that purpose. It is Xoyog dvvdfj,svog eZsat rdg -^vy^dg,
(James i. 21,) " The word that hath power in it to save souls." So
Acts XX. 32 : "I commend you " Xoyw rOj duva/j.svw, " to the able, power-
ful word." And that we may know what kind of power it hath, the
apostle tells us that it is ^uv xa/ evspyii — it is " living and effectual,"
(Heb. iv. 1 2,) and " sharper than any two-edged sword, piercing even
to the dividing asunder of soul and spirit, and of the joints and mar-
row, and is a discerner of the thoughts and intents of the heart."
It is designed of God to declare r^v hspynav r^g duvd/^ioig, " the effec-
tual Avorking of his j)ower." (See John vi. {58, 69; 1 Cor. vi. 14,
XV. 57; Gal. ii. 8.) By virtue of this power, it brought forth fruit
in all the world. (Col. i. 6.) Without sword, without (for the most
part) miracles, Avithout human wisdom or oratory, without any in-
ducements or motives but Avhat were merely and solely taken from
itself, consisting in thhigs that " eye had not seen, nor ear heai'd,
nor could enter into the heart of man to conceive," hath it exerted
this its power and efficacy to the conquest of the world — causing
men of all sorts, in all times and places, so to fall down before its
divine authority, as immediately to renounce all that was dear to
them in the world, and to undergo whatever was dreadful, tenible,
and destructive to nature in all its dearest concernments.

It hath been the work of many to insist on the particulars wherein
this power exerts itself; so that I shall not enlarge upon them. In
general, they have this advantage, that as they are all spiritual, so
they are such -as have their seat, dwelling, and abode, in the hearts
and consciences of men, whereby they are not liable to any exception,
as though they were pretended. Men cannot harden themselves in
the rejection of the testimony they give, by sending for magicians to
do the like ; or by any pretence that it is a common thing that is
befallen them on whom the Word puts forth its power. The seat
or residence of these effects is safe-guarded against all power and
authority but that of God. Its diving into the hearts, consciences,
and secret recesses of the minds of men ; its judging and sentencing
of them in themselves ; its convictions, terrors, conquests, and killing
of men ; its converting, building up, making wise, holy, obedient ; its
administering consolations in every condition, and the hke effects of
its power, are usually spoken unto.

These are briefly the foundations of the answer returned to the
inquiry formerly laid doAvn, which might abundantly be enlarged —
How know we that the Scripture is the word of God ; how may
others come to be assured thereof? The Scripture, say we, bears

TESTIMONY OF THE SPIRIT. 325

testimony to itself that it is the word of God ; that testimony is the
witness of God himself, which whoso doth not accept and beheve, he
doth what in him lies to make God a liar. To give us an infallible
assm-ance that, m receiving this testmiony, we are not imposed upon
by cunningly devised fables, the ai ypapal, the hpa ypd^u^/^ara, " the
Scriptures," have that glory of light and power accompanying them,
as wholly distinguisheth them by infalhble signs and evidences fi-om
all words and writings not divine ; conveying then- truth and power
into the souls and consciences of men with an infallible certainty. On
this account are they received as from God by all that receive them,
who have any real, distinguishing foundation of their faith, which
would not be — separated from these grounds — as effectual an expe-
dient for the reception of the Koran.

CHAPTER V.

Of the testimony of the Spirit — Traditions — Miracles.

Before I proceed to the consideration of those other testimonies,
which are as arguments drawn from those innate excellencies and
properties of the Word which I have insisted on, some other things,
whose right understanding is of great importance in the cause under
debate, must be laid down and stated. Some of these refer to that
testimony of the Spirit that is usually and truly pleaded as the great
ascertaining principle, or that on the account whereof we receive the
Scriptures to be the word of God. That it may be seen in what sense
that is usually delivered by our divines, and how far there is a coin-
cidence between that assertion and what we have dehvered — I shall
lay down what that testimony is, wherein it consists, and what is the
weight or stress that we lay upon it.

That the Scripture be received as the word of God, there is re-
quired a twofold efficacy of the Spirit. The first respects the subject,
or the mind of man that assents unto the authority of the Scripture.
Now, concerning this act or work of the Spirit, whereby we are enabled
to believe the Scripture, on the account whereof we may say that we
receive the Scripture to be the word of God — or upon the testimony
of the Spirit — I shall a httle inquire, what it is, and wherein it doth
consist.

First, then. It is not an outward or inward vocal testimony con-
cerning the Word, as the Papist would impose upon us to believe and
assent. We do not affirm that the Spirit immediately, by himself,
saith unto eveiy individual believer, This book is, or contains, the

326 THE DIVINE ORIGINAL OF SCRIPTURE.

word of God. We say not that the Spirit ever speaks to us of the
Word, but hy the Word. Such an enthusiasm as they fancy is rarely
■oretended ; and where it is so, it is for the most part quickly dis-
covered to be a delusion. We plead not for the usefulness, much less
the necessity, of any such testimony. Yea, the principles we have
laid down — resolving all faith into the public testimony of the Scrip-
tures themselves — do render all such private testimonies altogether

needless.

Secondly, This testimony of the Spirit consists not in 2^ persuasion
that a man takes up, he knows not well how or why; only this he
knows, he will not depose it [lay it aside] though it cost him his life.
This would be like that which by Morinus^ is ascribed to the Church
of Rome, which, though it knew no reason why it should prefer the
vulgar Latin translation before the original, yet, by the guidance of the
Spirit, would do so — that is, unreasonably. But if a man should say,
that he is persuaded that the Scripture is the word of God, and that he
will die a thousand times to give testimony thereunto ; and, not know-
ing any real ground of this persuasion that should bear him out in such
a testimony, shall ascribe it to the Spirit of God — our concernment
lies not in that persuasion. This may befall men by the advantage of
traditions, whereof men are usually zealous, and obstinate in their de-
fence. Education in some constitutions will give pertinacity in most
vain and false persuasions. It is not, then, a resolution and persuasion
induced into our minds we know not how, built we know not upon
what foundation, that we intend in the assignation of our receiving
the Scripture to be the word of God to the effectual work and witness
of the Holy Ghost.

Two things, then, we intend by this work of the Spirit upon the
mind of man.

1. His communication of spiritual hght ; by an act of His power,
enabling the mind to discern the saving truth, majesty, and authority
of the Word — Ti/gu/iar/xa ■rvgu^iar/xws. There is a blindness, a dark-
ness, upon the minds of men 'Trnvfj^a [i^ i-^ovruv, that not only disen-
ables them from discerning the things of God in their certainty,
evidence, necessity, and beauty, (for -^vy^ixlg avSpwrog ov hkyjTai ra rov
SsoD), but also causes them to judge amiss of them, as things weak and
foolish, dark, unintelligible, not answering to any principle of wisdom
whereby they are guided. (1 Cor. ii.) Whilst this yXamufia abides
on the minds of men it is impossible that they should, on any right
abiding foundation, assent to the Word of God. They may have a
prejudicate opinion — they have no faith concerning it. This dark-
ness, then, must be removed by the communication of light by the

' Morin. Exercit. de Ilcb. Text. Siiicer., Exercit. i. cap. 1.

TESTIMONY OF THE SPIRIT. 327

Holy Ghost ; which work of his illumination is commonly by others
spoken unto, and by me also in another place.^

2. The Holy Ghost, together with and by his work of illumination,
takmg off the perverse disposition of mind that is in us by nature,
vnth our enmity to and aversation from the thmgs of God, effectually
also persuades the mind to a receiving and admitting of the truth,
wisdom, and authority of the Word. Now, because this perverse dis-
position of mind, possessing the H riye/j^ovixSv of the soul, influences the
will also into an aversation and dislike of that goodness which is in the
truth proposed to it, it is removed by a double act of the Holy Ghost.

(1.) He gives us wisdom — understanding — a spiritual judgment —
whereby we may be able to compare spiritual things with spiritual,
in a spiritual manner, and to come thereby to a clear and full light
of the heavenly excellency and majesty of the Word ; and so enables
us to know of the doctrine whether it be of God. Under the benefit
of this assistance all the parts of the Scripture in their harmony and
correspondency, all the truths of it in their power and necessity, come
in together to give evidence one to another, and all of them to the
whole ; I mean as the mind is enabled to make a spiritual judgment
of them.

(2.) He gives a'ls&riaiv imMiiartJinv, a spiritual sense, a taste of the
things themselves upon the mind, heart, and conscience ; when we
have aigdrjryipia, ysyvfivccsfisva, " senses exercised" to discern such things.
These things deserve a more full handling, and to be particularly
exemplified ft-om Scripture, if the nature of our present design would
admit thereof.

As in our natural estate, in respect of these things of God, the
mind is full of vanity, darkness, blindness, yea, is darkness itself, so
that there is no cori'espond en cy between the faculty and the object —
and the will lies in an utter unacquaintedness, yea, impossibility of
any acquaintance, with the life, power, savour, sweetness, relish, and
goodness, that are in the things proposed to be known and discerned,
under the dark shades of a blind mind ; so, for a removal of both
these, the Holy Ghost communicates light to the understanding,
whence it is able to see and judge of the truth as it is in Jesus — and
the will being thereby delivered from the dungeon wherein it was,
and quickened anew, performs its office, in embracing what is proper
and suited unto it in the object proposed. The Spirit, indeed,
discovereth to every one xa6S)g fSovXerai, according to the counsel of
his will ; but yet in that way, in the general, whereby the sun gives
out his light and heat, the fonner making way for the latter. But
these things must not now be insisted on.

1 Dr Owen treats of tliis subject in his Pncumatologia, or Discourse concerning the
Holy Spirit. — Ed.

328 THE DIVINE ORIGINAL OF SCRIPTURE.

Now, by these works of the Spirit he doth, I say, persuade the
mind concemmg the truth and authority of the Scripture, and therein
leave an impression of an effectual testimony within us; and this tes-
timony of his, as it is authoritative and infallihle in itself, so [is it] of
inconceivably more efficacy, power, and certainty, unto them that do
receive it, than any voice or internal word, boasted of by some, can
be. But yet this is not the work of the Spirit at present inquired
after.

3. There is a testunony of the Spuit that respects the object, or
the Word itself; and this is a public testimony, which, as it satisfies
our souls in particular, so it is, and may be, pleaded in reference
unto the satisfaction of all others to wdiom the Word of God shall
come. The Holy Ghost speaking in and by the Word— imparting to
it virtue, power, efficacy, majesty, and authority— affords us the
witness that our faith is resolved into. And thus, whereas there
are but two heads whereunto all grounds of assent do belong —
viz., authority of testimony and the self-evidence of truth — they
do here both concur in one. In the same Word, we have both the
authority of the testimony of the Spirit and the self-evidence of the
truth spoken by him ; yea, so that both these are materially one and
the same, though distinguished in their formal conceptions. I have
been much affected with those verses of Dante, the Italian poet,
which somebody hath thus, word for word, turned into Latin: —

" Larga pluvia

Spiritus sancti quae est diflFusa

Super veteres, et super novas membranas.

Est syllogismiis qui earn mihi conclusit

Acute adeo ut prse ilia

Omnis demonstratio mihi videatur obtusa."

The Spirit's communication of his own light and authority to the
Scripture, as evidence of its original, is the testimony pleaded for.

When, then, we resolve our faith into the testimony of th§" Holy
Ghost, it is not any private whisper, word, or voice, given to indi-
vidual persons; it is not the secret and effectual persuasion of the
truth of the Scriptures that falls upon the minds of some men, from
various involved considerations of education, tradition, and the like,
whereof they can give no particular account; it is not the effectual
work of the Holy Ghost upon the minds and wills of men, enabling
them savingly to believe, that is intended ; (the Papists, for the most
part, pleading about these things, do but show their ignorance and
malice ;) but it is the public testimony of the Holy Ghost given unto
all, of the Word, by and in the Word, and its own divine light,
efficacy, and power.

Thus far, then, have we proceeded: The Scripture, the written

PRE'i'ENCES AND ALLEGATIONS. 329

Word, hath its infallible truth in itself: 'O "koycg 6 ahg dXrjdsid san.
(John xvii. 17.) From whence it hath its verity, thence it hath its
authority; for its whole authority is foiuided in its truth. Its
authority in itself, is its authority in respect of us; nor hath it any
whit more in itself than, de jure, it hath towards and over all them
to whom it comes. That, de facto, some do not submit themselves
unto it, is their sin and rebellion. This truth, and consequently
this authority, is evidenced and made knoAvn to us by the public
testimony which is given unto it by the Holy Ghost speaking in it,
with divine light and power, to the minds, souls, and consciences of
men ; bemg therein by itself proposed unto us, we being enlightened
by the Holy Ghost, (which, in the condition wherein we are, is
necessary for the apprehension of any spiritual thing or truth in a
spiritual manner,) we receive it, and religiously subject our souls unto
it, as the word and will of the ever-living, sovereign God and Judge
of all. And if this be not a bottom and foundation of faith, I here
publicly profess that, for aught I know, I have no faith at all.

Having laid this stable foundation, I shall, with all possible
brevity, consider some pretences and allegations for the confirmation
of the authority of the Scripture, invented and made use of by some
to divert us from that foundation, the closing wherewith will, in this
matter alone, bring peace unto our souls. And so this chapter shall,
as it were, lay in the balance and compare together, the testimony
of the Spnit before mentioned and explained, and the other pretences
and pleas that shall now be examined.

1. Some say — when, on other accounts they are concerned so to
say — that we " have received the Scripture from the Church of Rome,
which received it hy tradition; and this gives a credibility unto it."
Of tradition in general — without this limitation (which destroys it)
of the Church of Rome — rl shall speak afterward. Credibility either
keeps within the bounds of probability, as that may be heightened
to a manifest uncontrollableness, whilst yet its principles exceed not
that sphere — in which sense it belongs not at all to our present
discourse ; or it includes a firm, suitable foundation for faith, super-
natural and divine. Have we, in this sense, received the Scripture
from that church, as it is called ? Is that church able to give such
a credibility to any thing ? or doth the Scripture stand in need of
such a credibihty to be given to it from that church ? Is not the
first most false, and is not the last blasphemous ? To receive a thing
from a church as a church, is to receive it upon the authority of
that chm'ch. If we receive any thing fr-om the authority of a
church, we do it not because the thing itself is dmbo-xrig ci^ios,
" Avorthy of acceptation," but because of the authority alleged. If,
then, we thus receive the Scriptures from the Church of Rome, why

330 THE DIVINE ORIGINAL OF SCRIPTURE.

(in particular) do we not receive the apocryphal books also which
she receives ? How did the Church of Eome receive the Scriptures ?
Shall we say that she is authorized to give out what seems good to
her as the Word of God? No; but she hath received them by
tradition. So she pleads that she hath received the apocryphal books .
also. We, then, receive the Scriptures from Rome — Rome by
tradition ; we make ourselves judges of that tradition ; and yet Rome
saith this is one thing that she hath by the same tradition, viz.,
that she alone is judge of what she hath by tradition. But the
common fate of liars is befallen that harlot. She hath so long, so
constantly, so desperately lied, in many, the most, things that she
professeth pretendmg tradition for, that indeed she deserves not
to be believed when she telleth the truth. Besides, she pleads
that she received the Scriptures from the beginning, when it is
gi'anted that the copies of the Hebrew of the Old and the Greek of
the New Testament were only authentic ; these she pleads, now
under her keeping, to be wofully corrupted, and yet is angry that
we believe not her tradition.

2. Some add, that we receive the Scripture to be the word of
God upon the account of the miracles that were wrought at the
giving of the Law and of the New Testament; which miracles we
have received by universal tradition. But, first, I desire to know
whence it comes to pass, that, seeing our Saviour Jesus Christ
wrought many other miracles besides those that are written, (John
XX. SO, xxi. 25,) and the apostles likewise, they cannot, by all their
traditions, help us to so much as an obscm'e report of any one that
is not written ; (I speak not of legends ;) which yet at their perform-
ance were no less known than those that are, nor were less useful
for the end of miracles than they. Of tradition in general afterward:
but is it not evident that the miracles whereof they speak are pre-
sei-ved in the Scripture, and no otherwise? And if so, can these
miracles operate upon the understanding or judgment of any man,
unless he first grant the Scripture to be the word of God — I mean
to the begetting of a divine faith of them, even that there were ever
any such miracles ? Suppose these miracles, alleged as the ground
of our beheving of the Word, had not been written, but, hke the
sibyl's leaves, had been driven up and down by the worst and
fiercest wind that blows m this world — the breath of man ; — those
who should keep them by tradition (that is, men) are by nature so
vain, foohsh, mahcious — such liars, adders, detractors — have spirits
and minds so unsuited to spiritual things, so hable to alteration in
themselves, and to contradiction one to another — are so given to
impostures, and are so apt to be imposed upon — have been so
shuffled and driven up and down the world in every generation —

TESTIMONY OF TRADITION. S31

have, for the most part, so utterly lost the remembrance of what
themselves are, whence they came, or whither they are to go — that I
can give very little credit to what I have nothing but their authority
to rely upon for, without any evidence from the nature of the thing
itself

Abstracting, then, from the testimony given in the Scriptures to
the miracles wrought by the prime revealers of the mind and will of
God in the Word, no tolerable assurance as to the business in hand,
where a foundation for faith is inquired after, can be given, that ever
any such miracles were wrought. If numbers of men may be allowed
to speak, we may have a traditional testimony given to the blasphe-
mous fig-ments of the Koran, under the name of true miracles. But
the constant tradition of more than a thousand years, carried on by
innumerable multitudes of men, great, wise, and sober, from one
generation to another, doth but set open the gates of hell for the
Mohammedans. Yet, setting aside the authority of God in his Word,
and what is resolved thereinto, I know not why they may not vie
traditions with the rest of the world. The world, indeed, is full of
traditions flowing from the Word — ^that is, a knowledge of the doc-
trines of the Word in the minds of men ; but a tradition of the Word
not resolved into the AVord — a tradition referred to a fountain of sense
in seeing and hearing, preserved as an oral law in a distinct channel
and stream by itself — when it is evidenced, either by instance in some
particular preserved therein, or in a probability of securing it through
the generations past, by a comparison of some such effect in things
of the like kind, I shall be ready to receive it.

Give me, then, as I said before, but the least obscure report of any
one of those many miracles that were wrought by our Saviour and the
apostles, which are not recorded in the Scriptures, and I shall put
more valuation on the pretended traditions than I can as yet persuade
myself unto. Besides, many writers of the Scripture wrought no
miracles, and by this rule their writings are left to shift for them-
selves. Miracles, indeed, were necessary to take off all prejudices
from the persons that brought any new doctrine from God ; but the
doctrine still evidenced itself The apostles converted many, where
they wrought no miracles ; (Acts xvi. — xviii.) and where they did so
work, yet they were received for their doctrine, and not the doctrine
on their account. And the Scripture now hath no less evidence and
demonstration in itself of its divinity, than it had when by them it
was preached.

But because this tradition is pretended with great confidence as a
siu"e bottom and foundation for receiving of the Scriptures, I shall a
little further inquire into it. That which in this case is intended by
this Masora, or " tradition," is a report of men, which those who are

332 THE DIVINE OKIGINAL OF SCRIPTURE.

present have received from them that are gone before them.^ Now,
this may be either of all the men of the world, or only of some of
them ; if of all, either their sufi&-ages must be taken in some conven-
tion, or gathered up from the individuals as we are able and have
opportunity. If the first way of receiving them were possible, which
is the utmost improvement that imagination can give the authority
inquired after, yet every individual of men bemg a liar, the whole
convention must be of the same complexion, and so not be able to
yield a sufficient basis to build a faith upon, cui non potest subesse
falsum — that is, infallible, and that " cannot possibly be deceived:"
much less is there any foundation for it in such a report as is the
emergency of the assertion of individuals.

But now if this tradition be alleged as preserved only by some
in the world — not the half of rational creatures — I desire to know what
reason I have to believe those who have that tradition, or plead
that they have it, before and against them who profess they have no
such report delivered to them from their forefathers. Is the reason
hereof, because I live among those who have this tradition, and they
are my neighbours whom I know ? By the same rule those who live
among the other parts of men are bound- to receive what they deliver
them upon tradition; and so men may be obliged to believe the
Koran to be the word of God.

It is more probable, it will be answered, that their testimony is to
be received because they are the church of God. But it doth not yet
appear that I can any other way have any knowledge of them so to
be, or of any authority that any number of men (more or less) can
have in this case, under that name or notion, unless by the Scripture
itself. And if so, it will quickly appear what place is to be allotted to
their testimony, who cannot be admitted as witnesses unless the
Scripture itself be owned and received ; because they have neither
plea nor claim to be so admitted but only from the Scripture. If
they shall aver, that they take this honour to themselves, and that,
without relation to the Scripture, they claun a right of authoritative
witness-bearing in this case — I say again, upon the general grounds of
natural reason and equity, I have no more inducements to give credit
to their assertions than to an alike number of men holding out a
tradition utterly to the contrary of what they assert.

But yet suppose that this also were granted, and that men might
be allowed to speak in their own name and authority, giving testi-
mony to themselves — which, upon the hjrpothesis under consideration,
God himself is not allowed to do — I shall desire to know whether,
when the church declares the Scriptures to be the word of God unto

' Hinc Masora sive Massorcth Traditio, vel rei dc manu in maiiiim, aut doctringe ex
animo in animum, mediante docentis voce, qua seu manu doctrina alteri traditur.
(Buxtor. Comment. Mas.)

THE INFALLIBLE AUTHORITY OF THE CHURCH DISPROVED. 333

US, it doth apprehend any thing in the Scripture as the ground of
that judgment and declaration, or no ? If it says. No, but that it is
proposed upon its sole authority — then surely, if we think good to
acquiesce in this decision of this doubt and inquiry, it is full time
for us to lay aside all our studies and inquiries after the mind of God,
and seek only what that man [says,] or those men say, who are
intrusted A\dth this authority — as they say, and as they would have us
believe them, though we know not at all how or by what means they
came by it, seeing they dare not pretend any thing from the Scrip-
ture, lest thereby they direct us to that in the first place.

If it be said that they do upon other accounts judge and believe
the Scripture to be true, and to be the word of God — I suppose it
will not be thought unreasonable if we inquire after those grounds
and accounts, seeing they are of so great concernment unto us. All
truths in relations consisting in their consonancy and agreement to
the nature of the things they deliver, I desu-e to know how they came
to judge of the consonancy between the nature of the things delivered
in the Scripture and the delivery of them therein. The things whereof
we speak being heavenly, spiritual, mysterious, and supernatural, there
cannot be any knowledge obtained of them but by the Word itself
How, then, can they make any judgment of the truth of that Scripture
in the relation of these things which are no where to be knoAvn (I
speak of many of them) in the least, but by that Scripture itself ?

If they shall say that they found then- judgment and declaration
upon some discovery that the Scripture makes of itself unto them,
they affirm the same that we plead for ; only they would very desir-
ously appropriate to themselves the privilege of being able to discern
that discoveiy so made in the Scripture. To make good this claim,
they must either plead somewhat from themselves or from the Scrip-
ture. If from themselves, it can be nothing but that they see, (like
the men of China,) and all others are blind, or have but one eye at
the best — being wiser than any others, and more able to discern than
they. Now, though I shall easily grant them to be very subtle and
cunning, yet that they are so much wiser than all the world besides —
that they are meet to impose upon their belief things that they
neither do nor can discern or know — I would not be thought to admit,
until I can believe myself and all others, not of their society or com-
bination, to be beasts of the field, and they as the serpent amongst
us. If it be from the Scrij)ture that they seek to make good this
claim, then as we cause them there to make a stand — which is all we
aim at — so their plea must be from the promise of some special assist-
ance gi'anted to them for that puipose. If their assistance be that
of the Spii'it, it is either of the Spirit that is promised to believers
to work in them, as before described and related, or it is some piivate

334 THE DIVINE OEIGINAL OF SCRIPTUEE.

testimony that they pretend is afforded to them. If the former be
afl&rmed, we are in a condition wherein the necessity of devolving
all on the Scripture itself, to decide and judge who are behevers, lies
in every one's view ; if the latter, who shall give me assm-ance that
when they pretend that witness and testimony, they do not He and
deceive? We must here certainly go either to the Scripture or to some
cunning man to be resolved. (Isa. viii. 19, 20.)

I confess the argument is of great force and efficacy which hath,
not long since, been smgled out, and dexterously managed, by an
able and learned pen,^ viz., of proving the truth of the doctrine of
the Scripture from the truth of the story, and the truth of the story
from the certainty there is that the writers of the books of the Bible
were those persons whose names and inscriptions they bear; so pursu-
ing the evidence, that what they wrote was true and known to them
so to be, from all requisita that may possibly be sought after for the
strengthening of such evidence. It is, I say, of great force and effi-
cacy as to the end for which it is insisted on — that is, to satisfy men's
rational inquiries ; but as to a ground of faith, it hath the same insuf-
ficiency with all other arguments of the like kind. Though I should
grant that the apostles and penmen of the Scripture were persons of
the greatest industry, honesty, integrity, faithfulness, holiness, that
ever lived in the world, as they were ; and that they wrote nothing
but what themselves had as good assurance of as what men by their
senses of seeing and hearing are able to attain : yet such a knowledge
or assurance is not a sufficient foundation for the faith of the church
of God. If they received not every word by inspiration, and that
evidencing itself unto us , othermse than by the authority of their
integrity, it can be no foundation for us to build our faith upon.

Before the committing of the Scriptures to writing, God had given
the world an experiment what keepers men were of this revelation
by tradition. Within some hundreds of years after the flood, all
knowledge of him, through the craft of Satan and the vanity of the
minds of men, which is imspeakable, was so lost, that nothing but as
it were the creation of a new world, or the erection of a new church-
state by new revelations, could reheve it. After that great trial,
what can be further pretended on the behalf of tradition, I know
not.

The sum of all is : The merciftil, good providence of God having,
by divers and various means — using therein, amongst other things,
the ministry of men and churches— preserved the writings of the Old
and New Testament in the world, and by the same gracious disposal
afforded them unto us, they are received and submitted unto by us,

' D. Ward, Essay, &c.

TWO GENERAL CONSIDERATIONS. 835

upon the grounds and evidences of their divine original before in-
sisted on.

Upon the whole matter, then, I would know, if the Scripture
should be brought to any man when or where he could not possibly
have it attested to be the word of God — by any public or private
authority of man or church, tradition or otherwise — whether he were
bound to beheve it or no ? whether he should obey God in believing,
or sin in the rejecting of it ? Suppose he do but take it into conside-
ration, do but give it the reading or hearing, seeing in every place it
avers itself to be the word of God, he must of necessity either give
credit unto it or disbelieve it; to hang in suspense — which ariseth
fi'om the imperfect actings of the faculties of the soul — is in itself a
weakness, and, in this case, being reckoned on the worst side, is
interpretatively a rejection. If you say it were the duty of such a
one to beheve it, you acknowledge in the Scripture itself a sufficient
evidence of its own original authority — without which it can be no
man's duty to beheve it. If you say it would not be his sin to reject
and refuge it, to disbeheve all that it speaks in the name of God,
then this is what you say — God may truly and really speak unto a
man, (as he doth by the Scripture,) and yet that man not be bound
to believe him. We deal not thus with one another.

To wind up, then, the plea insisted on in the foregoing chapter,
concerning the self-evidencing light and power of the Scripture, from
which we have diverted, and to make way for some other considera-
tions that tend to the confirmation of their divine original, I shall
close this discourse with the two general considerations following : —

1. Then, laying aside these failing pleas, there seems to be a
moral impossibility that the Word of God should not manifest its
o^\xi. original, and its authority fi-om thence. " Qusehbet herba Deum."
There is no work of God, as was showed, but reveals its author. A
curious artificer imparts that of form, shape, proportion, and comeli-
ness, to the fruit of his invention and work of his hands, that every-
one that looks upon it must conclude that it comes from skill and
abihty. A man in the deliveiy of his mind in the writing of a book,
will give it such an impression of reason, that though you cannot
conclude that this or that man wrote it, yet you must that it was the
product of a man or rational creature; yea, some individual men of
excellency in some skill are instantly known by them that ai-e able
to judge in that art or skill by the effects of their skiU. This is the
piece, this is the hand, the work of such a one. How easy is it for
those who are conversant about ancient authors to discover an author
by the spirit and style of his writings ! Now, certainly, this is strange
beyond all belief, that almost every agent should give an impress to
his work whereby it may be appropriated unto him ; and only the

S36 THE DIVINE OEIGINAL OF SCRIPTURE.

Word — whereia it was the design of the great and holy God to give
us a portraiture, as it were, of his wisdom, hoHness, and goodness, so
far as we are capable of an acquaintance with him in this life — is not
able to declare and evince its original. That God, who is iirima
Veritas, " the first and sovereign Truth," infinitely separated and dis-
tinguished from all creatures, on all accounts whatever, should ^Yrite
a book, or at least immediately indite it, commanding us to receive it
as his under the penalty of his eternal displeasure, and yet that book
not make a sufficient discovery of itself to be his, to be from him, is past
all belief. Let men that live on things received by tradition from their
fathers — who perhaps never had sense of any real transaction between
God and their souls, who scarce ever perused the Word seriously in
their lives, nor brought their consciences to it — please themselves in
their own imaginations; the sure anchor of a soul that would draw
nigh to God, in and by his Word, lies in the things laid down.

I suppose it will not be denied but that it was the mind and will
of God that those to whom his Word should come should own it and
receive it as his; if not, it were no sin in them to reject it unto
whom it doth so come. If it were, then either he hath given those
characters unto it, and left upon it that impression of his majesty,
whereby it might be known to be his, or he hath not done so ; and
that either because he would not or because he could not. To say
the latter, is to make him more infinn than a man or other worm of
the earth — than any naturally effectual cause. He that saith the
former, must know that it is incumbent on him to yield a satisfactory
account why God would not do so, or else he will be thought blas-
phemously to impute a want of that goodness and love of mankind
imto Him which he hath in infinite grace manifested to be in him-
self That no man is able to assign any such reason, I shall firmly
believe, until I find some attempting so to do — which, as yet, none
have arrived at that height of impudence and wickedness as to own.

2. How horrible is it to the thoughts of an}^ saint of God, that the
Scripture should not have its authority from itself! Tertullian
objects this to the Gentiles : (Apol., cap. v. :) " Facit et hoc ad causam
nostram, quod apud vos de humane arbitratu divinitas pensitatur;
nisi homini Deus placuerit, Deus non erit; homo jam Deo propitius
esse debebit." Would it be otherwise in this case, if the Scripture
must stand to the mercy of man for the reputation of its divinity,
nay, of its verity? for whence it hath its authority, thence it hath its
N'erifcy also, as was observed before; and many more words of this
nature mioht be added.

AKGUMENTS FOR DIVINE AUTHOEITY OF SCRIPTURE. 337

CHAPTER VI.

Consequential considerations, for the confirmation of the divine authority of the

Scripture.

I said, in tlie former chapter, that I would not employ myself
willingly to enervate or weaken any of tlie reasons or arguments that
are usually insisted on to prove the divine authority of the Scrip-
ture. Though I confess I hke not to multiply arguments that con-
clude to a probability only, and are suited to beget a firm opinion at
best, where the principle intended to be evinced is de fide, and must
be believed with faith divine and supernatural; yet because some
may haply be kept to some kind of adherence to the Scriptures
by mean grounds, that will not in their own strength abide, until
they get footing in those that are more finn, I shall not make it my
business to drive them from their present station, having persuaded
them by that which is better.

Yea, because, on supposition of the evidence formerly tended, there
may be great use, at several seasons, of some consequential conside-
rations and arguments to the purpose in hand, I shall insist on two
of that kind ; wliich, to me who have the advantage of receiving the
Word on the fore -mentioned account, seem not only to persuade, and
in a great measure to convince to undeniable probability, but also to
prevail irresistibly on the understanding of unprejudiced men to
close with the divine truth of it.

The first of these is taken from the nature of the doctrme itself
contained in the Scripture ; the second, from the management of the
whole desig-n therein: the first is innate, the other of a more exter-
nal and rational consideration.

For the first of them, there are two things considerable in the
doctrine of the Scripture, that are powerful, and, if I may so say,
vmcontrollably prevalent as to this purpose.

First, Its universal suitableness, upon its first clear discovery and
revelation, to all the entanglements and perplexities of the souls of
men, in reference to their relation to and dependence upon God. If
all mankind have certain entanglements upon their heaiis and spirits
in reference unto God — which none of them that are not utterly brutish
do not wrestle withal, and which all of them are not able in the least
to assoil [acquit] themselves in and about — certainly that doctrine
which is suited universally to satisfy all their perj^lexities, to calm
and quiet their spirits in all their tumultuatings, and doth break in
upon them \nth a glorious efficacy to that pui-pose, in its discovery
and revelation, must needs be from that God with whom we have

VOL. XVI. 22

338 THE DIVINE ORIGINAL OF SCRIPTURE.

to do, and none else. From whom else, I pray, should it be ? He
that can give out the Word ille mihi semper erit Deus.

Now, there are three general heads of things, that all and every
one of mankind, not naturally brutish, are perplexed withal, in
reference to their dependence on God and relation to him.

1. How they may luorship him, as they ought.

2. Hoiu they may he reconciled and at peace with him, or have
an atonement for that guilt which naturally they are sensible of

3. What is the nature of true blessedness, and how they may
attain it, or how they may come to the enjoyment of God.

That all mankind are perplexed and entangled with and about
these considerations — ^that all men ever were so, without exception,
more or less, and continue so to be to this day — that of themselves
they miserably grope up and down in the dark, and are never able
to come to any satisfaction, neither as to what is present nor as to
what is to come — I could manifest, from the state, ofl&ce, and condi-
tion of conscience, the indelible irpok^-^ni;, "presumptions," about
them, that are in the hearts of all by nature. The whole history of
all religion which hath been in the world, Avith the design of all
ancient and present philosophy, with innumerable other uncon-
trollable convictions, (which also, God assisting, I shall in another
treatise declare,) do manifest this truth.

That, surely, then, which shall administer to all and eveiy one of
them, equally and universally, satisfaction as to all these things — to
quiet and calm their spirits, to cut off all necessity of any further
inquiries — give them that wherein they must acquiesce and wherewith
they will be satiated, unless they will cast off that relation and
dependence on God which they seek to confirm and settle; surely,
I say, this must be from the all-seeing, all-satisfying Truth and Being,
and from none else. Now, this is done by the doctrine of the Scrip-
ture, with such a glorious, uncontrollable conviction, that every one
to whom it is revealed, the eyes of whose understanding are not
bhnded by the god of this world, must needs cry out "Euprjxa, — " I
have found" that which in vain I sought elsewhere, waxing foolish
in my imaginations.

It would be too long to insist on the severals — take one mstance
in the business of atonement, reconciliation, and acceptance with
God. What strange, horrible fruits and effects have men's con-
trivances on this account produced ! What have they not invented ?
what have they not done? what have they not suffered? and yet
continued in dread and bondage all their days. Now, Avith what a
glorious, soul-appeasing light doth the doctrine of satisfaction and
atonement by the blood of Christ, the Son of God, come in upon
such men ! This first astonisheth, then conquereth, then ravisheth

THE WORD OF GOD MANIFESTS ITSELF. 339

and satiatetli the soul. This is that they looked for, tliis they were
sick for, and knew it not. This is the design of the apostle's dis-
course in the three first chapters of the Epistle to the Romans. Let
any man read that discourse from chap i. 18, and onward, and he
will see with what glory and beauty, with what full and ample satis-
faction, this doctrine breaks out. (Chap. iii. 21-26.)

It is no otherwise as to the particulars of present worship or futm-e
blessedness. This meets with men in all their wanderings, stops them
in their disquisitions, convinces them of the darkness, folly, uncer-
tainty, falseness, of all their reasonings about these things ; and that
with such an evidence and light as at once subdues them, captivates
their understanding, and quiets their souls. So was that old Roman
world conquered by it; so shall the Mohammedan be, in God's good
and appointed time.

Of what hath been spoken this "is the sum : All mankind, that
acknowledge their dependence upon God and relation to him, are
naturally (and cannot be otherwise) grievously involved and per-
plexed in their hearts, thoughts, and reasonings, about the worship
of God, acceptation with him, (having sinned,) and the future enjoy-
ment of him. Some with more clear and distinct apprehensions of
these things, some under more dark and general notions of them,
are thus exercised. To extricate themselves, and to come to some
issue in and about these inquiries, hath been the great design of their
lives — the aim they had in all things they did, as they thought, well
and laudably in this world. Notwithstanding all which, they were
never able to deliver themselves, no, not one of them, or attain
satisfaction of their souls, but waxed vain in their imaginations, and
their foolish hearts were more and more darkened. In this estate of
things, the doctrine of the Scripture coming in with fall, unques-
tionable satisfaction to all these — suited to the inquirings of every
individual soul, with a largeness of wisdom and depth of goodness
not to be fathomed — it must needs be from that God with whom we
have to do. And those who are not persuaded hereby, that will not
cast anchor in this harbour, let them put to sea once more, if they
dare ; turn themselves loose to other considerations, and try if all the
fore-mentioned perplexities do not inevitably return.

Another consideration of the doctrine of the Scripture to this
purjjose regards some particulars of it. There are some doctrines of
the Scripture, some revelations in it, so subliviely glorious, of so
'profound and mysterious an excellency, that at the first proposal of
them, nature startles, shrinks, and is taken with horror, meeting
with that which is above it, too great and too excellent for it, which
it could deshously avoid and decline ; but yet, gathering itself up to
them, it jaelds, and finds that unless they are accepted and submitted

340 THE DIVINE ORIGINAL OF SCEIPTURE.

unto, though unsearchable, not only all that hatli been received must
be rejected, but also the whole dependence of the creature on God
be dissolved, or rendered only dreadful, terrible, and destructive to
nature itself Such are the doctrines of the Trinity, of the incarna-
tion of the Son of God, of the resurrection of the dead, of the new
birth, and the like. At the first revelation of these things nature is
amazed, cries, " How can these things be?" or gathers up itself to
opposition: "This is babbling" — hke the Athenians; "Folly" — as all
the wise Greeks. But when the eyes of reason are a little confirmed,
though it can never clearly behold the glory of this sun, yet it con-
fesseth a glory to be in it above all that it is able to apprehend.
I could manifest, in particular, that the doctrines before mentioned,
and several others, are of this importance; namely, though great
above and beyond the reach of reason, yet, upon search, found to be
such, as, without submission to them, the whole comfortable relation
between God and man must needs be dissolved.

Let us take a view in our way of one of the instances. What is
there, in the whole book of God, that nature at first sight doth more
recoil at, than the doctrine of the Trmity? How many do yet
stumble and fall at it ! I confess the doctrine itself is but sparingly —
yet it is clearly and distinctly — delivered unto us in the Scripture.
The sum of it is : That God is one — his nature or his being one : that
all the properties or infinite essential excellencies of God, as God, do
belong to that one nature and being: that this God is infinitely good,
holy, just, powerful; he is eternal, omnipotent, omnipresent; and
these things belong to none but him — that is, that one God : that
this God is the Father, Son, and Holy Ghost ; which are not diverse
names of the same person, nor distinct attributes or properties of the
same nature or being, but one, another, and a third, all equally that
one God, yet really distinguished between themselves by such
incommunicable properties as constitute the one to be that one, and
the other to be that other, and the thhd to be that third. Thus,
the Trinity is not the union nor unity of three, but it is a trinity in
unity, or the ternary number of persons in the same essence; nor
doth the Trinity, in its formal conception, denote the essence, as if
the essence were comprehended in the Trinity, which is in each per-
son; but it denotes only the distinction of the persons comprised in
that number.

This, I say, is the sum of this doctrine, as it is dehvered unto us
in the Scripture. Here reason is entangled ; yet, after a while, finds
evidently, that unless this be embraced, all other things wherein it
hath to do with God will not be of value to the soul. This will
quickly be made to appear. Of all that communion which is here
between God and man, founded on the revelation of his mind and

EVIDENCE FROM DOCTRINE OF THE TRINITY'. S4^1

will unto him, which makes way for his enjoyment in glory, there
are these two parts: — Is^, God's gracious communication of his love,
goodness, &c., with the fruits of them, unto man ; 2d, The obedience
of man unto God, in a way of gratitude for that love, according to
the mind and will of God revealed to him. These two comprise the
whole of the intercourse between God and man. Now, when the
mind of man is exercised about these things, he finds at last that
they are so wrapped up in the doctrine of the Trinity, that without
the belief, receiving, and acceptance of it, it is utterly hnpossible
that any interest ia them should be obtained or preserved.

For the fii'st, or the communication of God unto us in a way of
love and goodness, it is wholly founded upon and inwi-apped in this
truth, both as to the eternal spring and actual execution of it. A
few instances will evince this assertion. The eternal fountain of all
grace, flowing from love and goodness, lies in God's election, or
predestination. This being an act of God's will, cannot be appre-
hended but as an eternal act of his Wisdom or Word also. All the
eternal thoughts of its pursuit lie in the covenant that was between
the Father and the Son, as to the Son's undertaking to execute that
purpose of his. This I have at large elsewhere declared.

Take away, then, the doctrine of the Trinity, and both these are
gone; there can be no purpose of grace by the Father in the Son —
no covenant for the putting of that purpose in execution : and so the
foundation of all fmits of love and goodness is lost to the soul.

As to the execution of this purpose, with the actual dispensation
of the fruits of grace and goodness unto us, it lies wholly in the
unspeakable condescension of the Son unto incarnation, with what
ensued thereon. The incarnation of the eternal Word by the power
of the Holy Ghost, is the bottom of our participation of grace.
Without it, it was absolutely impossible that man should be made
partaker of the favour of God. Now, this inAvraps the whole
doctrine of the Trinity in its bosom, nor can once be apprehended
without its acknowledgment. Deny the Trinity, and all the means
of the communication of grace, with the whole of the satisfaction
and righteousness of Christ, fall to the gi'ound. Every tittle of it
speaks this truth; and they who deny the one reject the other.

Our actual participation of the fmits of this grace is by the Holy
Ghost. We cannot ourselves seize on them, nor bring them home
to om- own souls. The impossibility hereof I cannot now stay to
manifest. Now, whence is this Holy Ghost ? Is he not sent from
the Father by the Son? Can we entertain any thought of his
effectual \vorking in us and upon us, but it includes this whole
doctiine ? They, therefore, who deny the Trinity, deny the efficacy
of its operation also.

342 THE DIVINE ORIGINAL OF SCEIPTUEE,

So is it as to our obedience unto God, whereby the communion
between God and man is completed. Although the formal object of
divine worship be the nature of God, and the persons are not wor-
shipped as persons distinct, but as they are each of them God; yet,
as God, they are every one of them distinctly to be worshipped. So
is it as to our faith, our love, our thanksgiving, aU our obedience, as
I have abundantly demonstrated in my treatise of distinct communion
with the Father in love, the Son in grace, and the Holy Ghost in
the privileges of the gospel. Thus, without the acknowledgment of
this truth, none of that obedience which God requireth at our hands
can in a due manner be performed.

Hence, the Scripture speaks not of any thing between God and
us but what is founded on this account. The Father worketh, the
Son worketh, and the Holy Ghost worketh. The Father worketh
not but by the Son and his Spirit; the Son and Spirit work not
but from the Father. The Father glorifieth the Son, the Son
glorifieth the Father, and the Holy Ghost gloriiieth them both.
Before the foundation of the world the Son was with the Father, and
rejoiced in his peculiar work for the redemption of mankind. At
the creation, the Father made all things, but by the Son and the
power of the Spirit. In redemption, the Father sends the Son ; the
Son, by his own condescension, undertakes the work, and is incarnate
by the Holy Ghost. The Father, as was said, communicates his love
and all the fruits of it unto us by the Son, as the Holy Ghost doth
the merits and fruits of the mediation of the Son. The Father is
not known nor worshipped, but by and in the Son; nor Father nor
Son, but by the Holy Ghost, &c.

Upon this discoveiy, the soul that was before startled at the doc-
trine in the notion of it, is fully convinced that all the satisfaction it
hath sought after, in its seeking unto God, is utterly lost if this be
not admitted. There is neither any foundation left of the communi-
cation of love to him, nor means of returning obedience unto God.
Besides, all the things that he hath been inquiring after appear, on
this account, in their glory, beauty, and reality, unto him ; so that
that which most staggered him at first in the receiving of the truth,
because of its deep, mysterious glory, doth now most confirm him in
the embracing of it, because of its necessity, power, and heavenly
excellency.

And this is one argument of the many belonging to the things of
the Scriptm'e, that, upon the gi-ouuds before mentioned, hath in it, as
to my sense and apprehension, an evidence of conviction not to be
withstood.

Another consideration of the like efficacy may be taken from a
brief view of the whole Scripture, with the design of it. The consent

EVIDENCE FROM HARMONY OF SCRIPTURE. S43

of parts, or harmony of the Scripture in itself, and every part of it
with each other and with the whole, is commonly pleaded as an
evidence of its divine original. This much, certainly, it doth evince,
beyond all possible contradiction, that the whole proceedeth from
one and the same principle, hath the same author, and he wise, dis-
cerning, able to comprehend the whole compass of what he intended
to deliver and reveal. Otherwise, or by any other, that oneness of
spirit, design, and aim, in unspeakable variety and diversity of means
of its delivery — that absolute correspondency of it to itself, and dis-
tance from any thing else — could not have been attained. Now, it is
certain that this principle must be summum in its kind — either
bonum or malum. If the Scripture be what it reveals and declares
itself to be, it is then unquestionably the " word of the living God,"
truth itself ; for that it professeth of itself from the beginning to the
ending — ^to which profession, all that it reveals answers absolutely
and unquestionably in a tendency to his glory alone. If it be not
so, it must be acknowledged that the author of it had a blasphemous
design to hold forth himself to be God, who is not so — a malicious
design to deceive the sons of men, and to make them believe that
they worship and honour God, and obey him, when they do not, and
so to draw them into everlasting destruction ; and that to compass
these ends of blasphemy, atheism, and malice, he hath laid out, ia a
long course of time, all the industry and wisdom that a creature
could be made partaker of Now, he that should do thus must be
the devil, and none else : no other creature can possibly arrive at that
height of obstinacy in evil. Now, certainly, whilst God is pleased
to continue unto us any thing whereby we are distinguished ft'om
the beasts that perish, whilst there is a sense of a distance between
good and evil abiding amongst men, it cannot fall upon the under-
standing of any man that that doctrine which is so holy and pure —
so absolutely leading to the utmost improvement of whatever is good,
just, commendable, and praiseworthy — so suitable to all the light of
God, of good and evil, that remains in us — could proceed from any
one everlastingly hardened ia evil, and that in the pursuit of the
most wicked design that that wicked one could possibly be engaged
in, namely, to enthrone himself, and maliciously to cheat, cozen, and
ruin the souls of men ; so that upon necessity the Scripture can own
no author but him whose it is — even the living God.

As these considerations are far from being the bottom and foun-
dation of our faith, in our assenting to the authority pf God in the
Word, so, on the supposition of what is so, they have a usefulness, as
to support in trials and temptations, and the like seasons of diffi-
culty: but of these things so far.

OF THE INTEGRITY AND PURITY

HEBREW AND GREEK TEXT OF THE SCRIPTURE;

CONSIDERATIONS ON THE PEOLEGOMENA AND APPENDIX TO THE
LATE " BIELIA POLYGLOITA."

PREFATORY NOTE.

There is a tendency to acquiesce iu tlie general vei'dict against our author for the part
he took in the controversy with Walton on the subject of the London Polyglott, without
any very careful inquiry into the grounds on which it rests. Dr Owen, we are convinced,
has been the victim of unintentional misrepresentation on this point, partly through the
dexterous management of Walton, partly through his own want of caution in properly
defining his position, and partly because on some points he was completely in error. Dr
T wells, in his biography of Pococke, accuses Owen of writing against the Polyglott ; and
Mr Todd, in his biography of Walton, bitterly re-echoes the charge. Even his friendly
biographer, Mr Orme, intimates that he viewed the Polyglott " with jealousy or disap-
probation." No statement could be more unfounded. Transparent honesty and perfect
truthfulness were leading features of his character ; and we cannot think of him as speak-
. ing in any other terms but those of waim and unfeigned admiration, when he eulogizes
the Polyglott as "a noble collection," "a great and useful work," "which he much
esteemed," and when he declares that he " would never fail, on all just occasions, to com-
mend the usefulness of the work, and the learning, diligence, and pains , of the worthy per-
sons that have brought it forth." Dr Chalmers, also, in reference to this controversy,
censures Owen as " illiterate " for the views he expressed in it, and contrd,sts " the lordly
insolence of the prelate " with " the outrageous violence of the puritan." There is moi-e
of alliteration than truth in the contrast. Walton's short-lived prelacy did not begin
till after his controversy with Owen ; and the charge of " outrageous violence " against
the latter appears to have been suggested by the misi'epresentation of his antagonist.
Owen professed a desire to conduct the dispute " with Christian candour and moderation
of spirit ; " and, on the whole, he redeemed his pledge.

On the nrinute and multifarious details of biblical literature, our author assuredly
must yield the palm to Walton. It was not his province. But the real merits of the
controversy between them involve two questions, and by his opinions on these it must
be judged whether the condemnation so unsparingly heaped on him is altogether well
founded. Those questions relate to the various readings in the original text of Scripture,
and to the antiquity of Hebrew punctuation.

1. On the subject of various readings, Owen had submitted, in the epistle dedicatory, at
the beginning of the former treatise, ample evidence that Papists had resorted on a great
scale to the artifice of magnifying the corruption of the text, in order to exalt the Vul-
gate and support the claim of their church to infallibility. As critical research multi-
plied the various readings by the inspection of the ancient codices, Protestant divines
took alarm, and, trembling for the ark of truth, discountenanced such inquiries. That
Owen was altogether free from the panic cannot be affirmed. We must sympathize,

346 PREFATORY NOTE.

however, with any pious jealousy for the honour of the holy oracles, in an age when
sound principles of criticism had not been clearly established. It will be new, moreovei",
to many readers, who have hitherto assumed as true the cliarge against Owen of igno-
rant autipatliy to the duties and advantages of sacred criticism, when they are told tliat
he not only admitted the existence of various readings, but held that if any others could
be discovered from a collation of manuscripts, they "' deserved to be considered ;" dif-
fering in this respect from Dr Whitby, who, at a later period, in 1710, published his
"Examen Variantium Lectionum," in opposition to Mill's edition of the New Testa-
ment, taking up ground from which Owen would have recoiled, and insisting that every
woi'd in the common text stood as originally written, — " in iis omnibus lectionem textCis
defend! posse." Owen acknowledged and proclaimed the foct, that in spite of all the
variety in the readings, not a single doctrine was vitally affected by them. In regard to
them, he objected to the unnecessary multiplication of very trivial differences, — an objec-
tion of no moment, stated in a single sentence, and never afterwards pressed. He ob-
jected further to the practice of Cappell, in making innovations on the received text by
the authority of translations only, on the ground that these translations were made from
copies essentially different from any now extant. He exonerates ^yalton from this error,
but deems him not sufficiently careful to refrain from admitting into his Polj'glott read-
ings gathered from such a source. It was against Cappell's theory that he chiefly wrote ;
and some strong expressions used in regard to it are quoted by Walton, in his reply to
the following treatise, as directed sweepingly against the Polyglott. Few now would
ratify the innovations of Cappell. Dr Davidson, in his standard work on biblical criti-
cism, " sighs over the groundless conjectures introduced into parts of the Old Testament
text by Cappell." Owen's main objection, however, reproduced frequently in the course
of his tract, was against the attempt to amend the text by mere conjecture. There is
still a diversity of opinion as to the legitimacy of this source of criticism. Grriesbach
repudiated the use of it in his edition of the New Testament. Marsh would avail himself
of it in regard to the Old Testament, but not in regard to the New. Davidson reckons
the cautious use of it lawful in regard to both. At all events, Walton himself professed
to discard it as an instrument of criticism; and yet, as Owen shows, he admitted into
the Polyglott the conjectural emendations of Grotius. Even Simon, an admirer of Gro-
tius, while commending his notes, complains that he " sometimes multiplies the various
readings without necessity." So far, therefore, as it was a question of principle between
them, Walton was not in advance of Owen. So far as it was a question of fact, Owen
had rather the best of the dispute.

2. As to Hebrew punctuation, Owen held the points to be pai't of Scripture, and as
sacred and ancient as the other elements of the text. Here he may have erred, but it
was in honourable company,— with the Buxtorfs, Gerard, Glass, Voet, Flacius Illyricus, ■
Lightfoot, Leusden, and others. Cappell, in 1624, though wrong on the question of criti-
cism, adopted the opinions of a learned Jew, Elias Levita, who wrote in 1520, and of
some Jewish and Christian writers even before the days of Levita, and first took strong
ground in denying the antiquity of the Hebrew points, and tracing them to the school
of the Masoretes. Still, the question was not determined. Schultens, in 1737, followed
by Michaelis, adopted an intermediate course, contending that some points had been in
use from the earliest ages of the language. Eichhorn and Gesenius were inclined to be-
lieve in the existence of some points before the Talmud and the days of Jerome. It was
only in 1830 that Hupfeld is considered to have set the question at rest, by proving the
Masoretic punctuation to have been unknown both to the authors of the Talmud and to
Jerome. It is a question which it has taken the discussion of centuries to settle, and
some may even yet be disposed to think that all the difficulties connected with Hupfeld's
view are not eliminated from it, and that some apparatus corresponding to the points
must have been needed to secure uniformity in Hebrew pronunciation during successive
ages, and in all parts of the world, wherever in ancient times there were Jews to speak
their own tongue or read their own Scriptures.

Owen erred in various matters of detail; bixt the same allegation, though not to the
same extent, might be made respecting Walton, who advanced opinions in the contro-
versy which no modern scholar would endorse with his sanction. Owen erred also in
betraying a nervous sensitiveness, lest an imposing array of various readings should in-
validate the authority of the sacred text. The spirit in which Walton replied, how-
ever, cannot be justified,— transmuting the hypothetical reasonings of his adversary into
positive averments, and applying to the Polyglott what he wrote against Bcllarmine,
Leo Gastrins, Morin, and Cappell, whose principles of criticism were notoriously un-

THE OCCASION OF THIS DISCOUESE. S47

sound and dangerous. Owen begins the following treatise by stating, that after he had
finished but before he had sent off the manuscript of the preceding treatise " On the
Original of Scripture," the London Polyglott had reached him. " Palpable untruth! "
exclaimed Walton ; " for in that treatise there are two references to the Polyglott; " —
as if they could not have been inserted after he had seen it, the more especially as on
seeing it Owen declares tliat he took time for consideration. It is to be wished that he
had taken more time, and been more guarded, and less rash on this occasion. He would
have been less open in minor details to the rebukes of his leai'ned and haughty anta-
gonist ; with whom, after all, we cannot help feeling some degree of sympathy, in his
fears lest the rude breath of jealous criticism should scorch the laurel due to his brow
for devising and completing that stupendous monument of enterprise, learning, and in-
dusti-y,— the Biblia Sacra Polyglotta Londini.— Ed.

CHAPTER I.

The occasion of this discourse — The danger of supposing corruptions in the origi-
nals of the Scripture — The great usefulness of the Biblia Polyglotta — The
grounds of the ensuing animadversions — The assertions proposed to be vin-
dicated laid down — Their weight and importance — Sundry principles in
the Prolegomena prejudicial to the truth contended for laid down — Those
principles formerly asserted by others — Reasons of the opposition made to
them.

When this whole little precedent treatise^ was finished and ready
to be given out unto the stationer, there came to my hands the Prole-
gomena and ApjDendix to the Biblia Polyglotta lately published.
Upon the first sight of that volume, I was somewhat startled with
that bulky collection of various readings which the appendix tenders
to the view of every one that doth but cast an eye upon it. Within
a while after, I found that others also, men of learning and judgment,
had apprehensions of that work not unlike those which my own
thoughts had suggested unto me. Afterward, considering what I
had written about the providence of God in the preservation of the
original copies of the Scripture in the foregoing discourse, fearing
lest, from that great appearance of variations in the original copies,
and those of all the translations, published with so great care and
diligence, there might some unconquerable objections against the
truth of what I had asserted be educed, I judged it necessary to
stop the progress of those thoughts until I could get time to look
through the Appendix and the various lections in that great volume
exhibited unto us, with the grounds and reasons of them in the Pro-
legomena. Having now discharged that task and (as things were
stated) duty, I shall crave leave to deliver my thoughts to some
things contained in them, which possibly men of perverse minds may
wrest to the prejudice of my former assertions, — to the prejudice of
' The treatise " Of the Divine Original, etc., of the Sci'iptures."

348 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

tlie certainty of divine truth, as continued unto us, tlirough the provi-
dence of God, in the originals of the Scripture.

What use hath been made, and is as yet made, in the world, of this
supposition, that corruptions have befallen the originals of the Scrip-
ture, which those various lections at first view seem to intimate, I
need not declare. It is, in brief, the foundation of Mohammedanism
(Alcor. Azoar. 5), the chiefest and principal prop of Popery, the
only pretence of fanatical anti-scripturists, and the root of much hid-
den atheism in the world.^ At present there is sent unto me by a
very learned person, upon our discourse on this subject, a treatise in
English, with the Latin title of " Fides Divina," wherein its nameless
author, on this very foundation, labours to evert and utterly render
useless the whole Scripture. How far such as he may be strength-
ened in their infidelity by the consideration of these things time will
manifest.

Had there not been, then, a necessity incumbent on me either
utterly to desist from pursuing any thoughts of publishing the fore-
going treatise, or else of giving an account of some things contained
in the Prolegomena and Appendix, I should, for many reasons, have
abstained from this employment. But the truth is, not only what I
had written in the first chapter about the providence of God in the
preservation of the Scripture, but also the main of the arguments
afterward insisted on by me concerning the self-evidencing power and
light of the Scripture, receiving, in my apprehension, a great weaken-
ing by the things I shall now speak unto, if owned and received as
they are proposed unto us, I could not excuse myself from running
the hazard of giving my thoughts upon them.

The wise man tells us that he considered " all travail, and every
right work, and that for this a man is envied of his neighbour;"
which, saith he, is " vanity and vexation of spirit," Eccles. iv. 4. It
cannot be denied but that this often falls out, through the corrup-
tion of the hearts of men, that when works, right works, are with
most sore travail brought forth in the world, their authors are repaid
with envy for their labour ; which mixes all the issues of the best en-
deavours of men with vanity and vexation of spirit. Jerome of old
and Erasmus of late are the usual instances in this kind. That I
have any of that guilt in a peculiar manner upon me in reference to
this work of publishing the Biblia Polyglotta, which I much esteem,
or the authors and contrivers of it, whom I know not,^ I can with
due consideration, and do, utterly deny. The Searcher of all hearts

" Whitak. Cham. Rivet, de S. S. Molin. nov. Pap. Mestrezat. Cont. Jesuit. Regourd.
Vid. Card. Perron. Respou. ad Reg. mag. Bullen. 1. 5, c. 6.

2 Since my writing of this, some of the chief OYcrseers of the work, persons of singu-
lar worth, are known to me.

THE OCCASION OF THIS DISCOUKSE. 849

knows I lie not. And what should possibly infect me witli that
leaven? I neither profess any deep skill in the learning used in
that work, nor am ever like to be engaged in any thing that should
be set up in competition with it, nor did I ever know that there was
such a person in the world as the chief author of this edition of the
Bible but by it. I shall, then, never fail, on all just occasions, to
commend the usefulness of this work, and the learnincf, dilisence,
and pains, of the worthy persons that have brought it forth; nor
would be wanting to their full praise in this place, but that an en-
trance into this discourse with their due commendations misfht be
liable to misrepresentations. But whereas we have not only the Bible
published, but also private opinions of men, and collections of various
readings (really or pretendedly so we shall see afterward), tending
some of them, as I apprehend, to the disadvantage of the great and
important truth that I have been pleading for, tendered unto us, I
hope it will not be grievous to any, nor matter of offence, if, using
the same liberty that they or any of them whose hands have been
most eminent in this work have done, I do, with, I hope, Christian
candour and moderation of spirit, briefly discover my thoughts upon
some things proposed by them.

The renownedly learned prefacer to the Arabic translation in this
edition of it tells us that the work of translating the Pentateuch
into that language was performed by a Jew, wlio took care to give
countenance to his own private opinions, and so render them authen-
tic by bringing them into the text of his translation.

It is not of any such attempt that I have any cause to complain,
or shall so do in reference to these Prolegomena and Appendix; only
I could have wished (with submission to better judgments be it
spoken) that, in the publishing of the Bible, the sacred text, with the
translations, and such naked historical accounts of their originals and
preservation as were necessary to have laid them fair and open to
the judgment of the reader, had not been clogged with disputes and
pleas for particular private opinions, imposed thereby with too much
advantage on the minds of men by their constant neighbourhood
unto canonical truth.

But my present considerations being not to be extended beyond
The concernment of the truth which in the foregoing discourse I have
pleaded for, I shall first propose a brief abstract thereof, as to that
pai't of it which seems to be especially concerned, and then lay down
what to me appears in its prejudice in the volumes now under de-
bate, not doubting but a fuller account of the whole will by some
or other be speedily tendered unto the learned and impartial readers
of them. The sum of wliat I am pleading for, as to the particular
head to be vindicated, is, That as the Sc7'iptures of the Old and Netu

350 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

Testament ivere immediately and entirely given out hy Ood himself,
his mind being in them represented unto tis without the least inter-
veniency of such mediums and ways as were capable of giving
change or alteration to the least iota or syllable; so, by his good and
merciful providential dispensation, in his love to his word and
church, his whole ivord, as first given out by him, is preserved unto
us entire in the 07^iginal languages ; luhere, shining in its oiun beauty
and lustre (as also in all translations, so far as they faithfully re-
present the originals), it manifests and evidences unto the con-
sciences of men, without other foreign help or assistance, its divine
original and authority.

Now, the several assertions or propositions contained in this posi-
tion are to me such important truths, that I shall not be blamed in
the least by my own spirit, nor I hope by any others, in contending
for them, judging them fundamental parts of the faith once delivered
to the saints; and though some of them may seem to be less weighty
than others, yet they are so concatenated in themselves, that by the
removal or destruction of any one of them, our interest in the others
is utterly taken away. It will assuredly be granted that the persua-
sion of the coming forth of the word immediately from God, in the
way pleaded for, is the foundation of all faith, hope, and obedience.
But what, I pray, will it advantage us that God did so once deliver
his word, if we are not assured also that that word so delivered hath
been, by his special care and providence, preserved entire and uncor-
rupt unto us, or that it doth not evidence and manifest itself to be
his word, being so preserved? Blessed, may we say, were the ages
past, who received the word of God in its unquestionable power and
purity, when it shone brightly in its own glorious native light, and
was free from those defects and corruptions which, through the de-
fault of men in a long tract of time, it hath contracted ; but for us, as
we know not well where to lay a sure foundation of believing that this
book rather than any other doth contain what is left unto us of that
word of his, so it is impossible we should ever come to any certainty
almost of any individual word or expression whether it be from God
or no. Far be it from the thoughts of any good man, that God,
whose covenant with his church is that his word and Spirit shall
never depart from it, Isa. lix. 21, Matt. v. 18, 1 Pet. i. 25, 1 Cor.
xi. 23, Matt, xxviii. 20, hath left it in uncertainties about the things
that are the foundation of all that faith and obedience which he
requires at our hands.

As, then, I have in the foregoing treatise evinced, as I hope, the
self-evidencing light and power of the Scripture, so let us now can-
didly, for the sake and in the pursuit of truth, — dealing with a mind
freed from prejudices and disquieting affections, save only the

THE OCCASION OF THIS DISCOURSE. 851

trouble tliat arises from the necessity of dissenting from the authors
of so useful a work, — address ourselves to the consideration of what
seems in these Prolegomena and Appendix to impair the truth of the
other assertions about the entire preservation of the word as given
out from God in the copies which yet remain with us. And this I
shall do, not doubting but that the persons themselves concerned will
fairly accept and weigh what is conscientiously tendered.

As, then, I do with all thankfulness acknowledge that many things
are spoken very honourably of the originals in these Prolegomena,
and that they are in them absolutely preferred above any translation
whatever,^ and asserted in general as the authentic rule of all ver-
sions, contrary to the thoughts of the publisher of the great Parisian
Bibles, and his infamous hyperaspistes, Morinus; so, as they stand in
their aspect unto the Appendix of various lections, there are both
opinions and principles, confirmed by suitable practices, that are of
the nature and importance before mentioned.

1. After a long dispute to that purpose, it is determined that the
Hebrew points or vowels, and accents, are a novel invention of some
Judaical Rabbins, about five or six hundred years o/iJer the giving out
of the gospeV Hence, —

(1.) An antiquity is ascribed to some translations, two or three at
the least, above and before the invention of these points; whose
agreement with the original cannot, therefore, by just consequence,
be tried by the present text, as now pointed and accented.

(2.) The whole credit of our reading and interpretation of the
Scripture, as far as regulated by the present punctuation, depends
solely on the faithfulness and skill of those Jews whose invention
this work is asserted to be.

2. The 3"'n|^ ■•")?, of which sort are above eight hundred in the
Hebrew Bibles, are various lections, partly gathered by some Judai-
cal E-abbins out of ancient copies, partly their critical amendments.^

And, therefore, —

After these various lections, as they are esteemed, are presented
unto us in their own proper order, wherein they stand in the great
Bibles (not surely to increase the bulk of diverse readings, or to pre-
sent a face of new variety to a less attentive observer, but) to evi-
dence that they are such various lections as above described, they
are given us over a second time, in the method whereinto they are
cast by Cappellus, the great patriarch of these mysteries.*

3. That there are such alterations befallen the original as, in
many places, may be rectified by the translations that have been
made of old.'

• Prolcg. 7, sect. 17. « Ibid. 3, sect. 8, et seq. 3 ibjd. 8, sect, 23, etc.

« Append, p. 5. « Proleg. 7, sect. ] 2.

S52 INTEGRITY AND PUEITY OF THE HEBREW AND GREEK TEXT.

And therefore, —

Various lections may be observed and gathered out of tliose trans-
lations, by considering how they read in their copies, and wherein they
differed from those which we now enjoy.^

4. It is also declared, that where any gross faults or corruptions
are befallen the originals, men may by their faculty of critical con-
jecturing, amend them, and restore the native lections that were lost;
though in general, without the authority of copies, this may not be
allowed.^

And therefore, —

A collection of various readings out of Grotius, consisting for the
most part in such conjectures, is in the Appendix presented unto us.

5. The voluminous hulk of various lections, as nakedly exhibited,
seems sufficient to beget scruples and doubts in the minds of rnen
about the truth of what hath been hitherto by many pretended con-
cerning the preservation of the Scripture through the care and pro-
vidence of God.

It is known to all men acquainted with things of this nature that
in all these there is no new opinion coined or maintained by the
learned prefacer to these Bibles ; the severals mentioned have been
asserted and maintained by sundry learned men. Had the opinion
about them been kept in the ordinary sphere of men's private con-
ceptions, in their own private writings, running the hazard of men's
judgments on their own strength and reputation, I should not from
ray former discourse have esteemed myself concerned in them.
Every one of us must give an account of himself unto God. It will
be well for us if we are found holding the foundation. If we build
hay and stubble upon it, though our work perish, we shall be saved.
Let every man in these things be fully persuaded in his own mind ;
it shall be to me no offence. It is their being laid as the foundation
of the usefulness of these Biblia Polyglotta, with an endeavour to
render them catholic, not in their own strength, but in their appen-
dage to the authority that on good grounds is expected to this work,
that calls for a due consideration of them. All men who will find
them stated in these Prolegomena may not perhaps have had leisure,
may not perhaps have the ability, to know what issue the most of
these things have been already driven unto in the writings of pri-
vate men.

As I willingly grant, then, that some of these things may, without
any great prejudice to the truth, be candidly debated amongst learned
men, so taking them altogether, placed in the advantages they now
enjoy, I cannot but look upon them as an engine suited to the de-
struction of the important truth before pleaded for, and as a fit
' Prolog. 6, sect. 8-10. « Ibid. 6, sect. 12.

OF THE PURITY OF THE ORIGINALS. 353

weapon put into the hands of men of atheistical minds and princi-
ples, such as this age abounds withal, to oppose the whole evidence
of truth revealed in the Scripture. I fear, with some, either the pre-
tended infallible judge or the depth of atheism will be found to lie
at the door of these considerations. " Hoc Ithacus vellet." But the
deba,te of the advantage of either Komanists or Atheists from hence
belongs to another place and season. Nor is the guilt of any conse-
quences of this nature charged on the workmen, which yet may be
feared from the work itself.

CHAPTER II.

Of the purity of the originals — The auroypx(pa of the Scripture lost — That of
Moses, how and how long preserved — Of the book found by Hilkiah — Of the
auTi'ypa(pa of the New Testament — Of the first copies of the originals — The
scribes of those copies not 9-io-:Tvivirroi — What is ascribed to them — The great
and incomparable care of the scribes of it — The whole word of God, in every
tittle of it, preserved entire in the copies of the original extant — Heads of ar-
guments to that purpose — What various lections are granted in the original
of the Old and New Testaments — Sundry considerations concerning them,
manifesting them to be of no importance — That the Jews have not corrupted
the text — The most probable instances considered.

Having given an account of the occasion of this discourse, and
mentioned the particulars that are, all or some of them, to be taken
into further consideration, l^efore I proceed to their discussion, I shall,
by way of addition and ex2:)lanation to what hath been delivered in
the former treatise^ give a brief account of my apprehensions con-
cerning the purity of the present original copies of the Scripture, or
rather copies in the original languages, which the church of God doth
now and hath for many ages enjoyed as her chiefest treasure ; whereby
it may more fully appear what it is we plead for and defend against
the insinuations and pretences above mentioned.

First, then, it is granted that the individual avToypatpa of Moses,
the prophets, and the apostles, are in all probability, and as to all
that we know, utterly perished and lost out of the world; as also the
copies of Ezra. The reports mentioned by some to the contrary are
open fictions.^ The individual ink and parchment, the rolls or books
that they wrote, could not without a miracle have been preserved
from mouldering into dust before this time. Nor doth it .seem im-
probable that God was willing by their loss to reduce us to a nearer

1 Adrianus Ferraricusis Flagellum Juda;or. lib. is. cap. ii. Eab. Azarias Meor
Henaim. p. 13, cap. ix.

VOL. XVI 23

S54 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

consideration of his care and providence in the preservation of every
tittle contained in them. Had those individual writings been pre-
served, men would have been ready to adore them, as the Jews do
their own axJ/paf a in their synagogues.

Moses, indeed, delivered his original copy of the Pentateuch in a
public assembly unto the Levites (that is, the sons of Korah), to be
put into the sides of the ark, and there kept for a perpetual monu-
ment, Deut. xxxi. 25, 26. That individual book was, I doubt not,
preserved until the destruction of the temple. There is, indeed, no
mention made of the book of the law in particular, when the ark
was solemnly carried into the holy place after the building of Solo-
mon's temple. 2 Chron. v. 4, 5 ; but the tabernacle of the congrega-
tion continued until then. That, and all that Avas in it, are said to be
" brought up," verse 5. Now, the placing of the book by the sides of
the ark being so solemn an ordinance, it was no doubt preserved ;
nor is there any pretence to the contrary. Some think the book
found by Hilkiah in the days of Josiah was this xaXn TapaO/jxri, or
avToypapov of Moses, which was placed by the sides of the ark. It
rather seems to have been some ancient sacred copy, used in the
service of the temple, and laid up there, as there was in the second
temple,^ which was carried in triumph to Rome: for besides that
he speaks of his finding it in general in the house of the Lord, upon
the occasion of the work which was then done, 2 Chron. xxxiv. 15.
Avhicli was not in or about the holy place, where he, who was high
priest, knew full well this book was kept, it doth not appear that it
was lawful for him to take that sacred depositum from its peculiar
archives to send it abroad, as he dealt with that book which he
found; nay, doubtless, it was altogether unlawful for him so to have
done, it being placed there by a peculiar ordinance, for a peculiar or
special end. After the destruction of the temple, all inquiry after
that book is in vain. The author of the Second Book of Maccabees
mentions not its hiding in Nebo by Jeremiah, with the ark and
altar, or by Josiah, as say some of the Talmudists ; nor were it of
any importance if they had. Of the Scripture preserved in the
temple at its last destruction, Josephus gives us a full account, De
Bell. Jud. lib. vii. cap. xxiv.

Secondly, For the Scriptures of the New Testament, it doth not
appear that the a\)Toyfa<pa, of the several writers of it were ever
gathered into one volume, there being now no one church to keep
them for the rest. The epistles, though immediately transcribed
for the use of other churches. Col. iv. 16, were doubtless kept in the
several churches whereunto they were directed. From those rrpuro-
ruvTct there were quickly sxrvKovi/.iva, "transcribed copies," given out
^ Joseph, de Bell. .Jud. lib. vii. cap. xxiv.

OF THE PURITY OF THE ORIGINALS. 355

to "faithful men," 2 Tim. ii. 1, whilst the infallible Spirit yet con-
tinued his guidance in an extraordinary manner.

For the first transcribers of the original copies, and those who in
succeeding ages have done the like work from them, whereby they
have been propagated and continued down to us, in a subserviency
to the providence and promise of God, we say not, as is vainly
charged by Morinus and Cappellus, that they were all or any of them
amfjLaprriToi and ^somiusroi, " infallible and divinely insjjired," so
that it was impossible for them in any thing to mistake. It is known,
it is granted, that failings have been amongst them, and that various
lections are from thence risen ; of which afterward. Religious care
and diligence in their work, with a due reverence of Him with whom
they had to do, is all we ascribe unto them. Not to acknowledge
these freely in them, without clear and unquestionable evidence to
the contrary, is high uncharitableness, impiety, and ingratitude.
This care and diligence, we say, in a subserviency to the promise and
providence of God, hath produced the effect contended for; nor is
any thing further necessary thereunto. On this account to argue, as
some do, from the miscarriages and mistakes of men, their oscitancy
and negligence in transcribing the old heathen authors. Homer,
Aristotle, Tully, we think it not tolerable in a Christian, or any one
that hath the least sense of the nature and importance of the word,
or the care of God towards his church. Shall we think that men
who wrote out books wherein themselves and others were no more
concerned than it is possible for men to be in the writings of the
persons mentioned, and others like them, had as mvich reason to be
careful and diligent in that they did as those who knew and con-
sidered that every letter and tittle that they were transcribing was
part of the word of the great God, wherein the eternal concernment of
their own souls and the souls of others did lie? Certainly, whatever
may be looked for from the religious care and diligence of men lying
under a loving and careful aspect from the promise and providence
of God, may be justly expected from them who undertook that work.
However, we are ready to own all their failings that can be proved.
To assert in this case without proof is injurious.

The Jews have a common saying among them, — that to alter one
letter of the laio is no less sin than to set the whole woidd on fire;
and shall we think that in writing it they took no more care than a
man would do in writing out Aristotle or Plato, who for a very little
portion of the world would willingly have done his endeavour to
get both their works out of it? Considering that the word to be
transcribed was, every / wra and tittle of it, the word of the great God ;
that that which was written, and as written, was proposed as his, as
from him ; that if any failings were made, innumerable eyes of men,

856 INTEGraTY and PUPJTY of the HEBREW AND GREEK TEXT,

owning their eternal concernment to lie in that word, were open
upon it to discover it, and thousands of copies were extant to try
it by; and all this known unto and confessed by every one that
undertook this work,-^it is no hard matter to prove their care and
diligence to have outoone that of other common scribes of heathen
authors. The truth is, they are prodigious things that are related of
the exact diligence and reverential care of the ancient Jews in this
work, especially when they intrusted a copy to be a rule for the trial
and standard of other private copies. Maimonides in min "iQD niDPn,
chap. viii. 3, 4, tells us that Ben Asher spent many years in the
careful, exact writing out of the Bible. Let any man consider the
twenty things which they affirm to profane a book or copy, and this
will further appear. They are repeated by Rabbi Moses, Tractat. de
Libro Legis. cap. x. One of them is, nnH mi< 1^''SX "iDHC', " If but one
letter be wantino^;" and another, "If but one letter be redundant."
Of which more shall be spoken if occasion be offered.

Even among the heathen, we will scarce think that the Roman
pontifices, going solemnly to transcribe the Sibyls' verses, would do
it either negligently or treacherously, or alter one tittle from what
they found written ; and shall we entertain such thoughts of them
who knew they had to do with the living God, and that in and about
that which is dearer to Him than all the world besides? Let men,
then, clamour as they please, and cry out of all men as ignorant and
stupid which will not grant the corruptions of the Old Testament
which they plead for, which is the way of Morinus; or let them pro-
pose their own conjectures of the ways of the entrance of the mis-
takes that they pretend are crept into the original copies, with their
remedies, wliich is the way of Cappellus; we shall acknowledge
nothing of this nature but what they can prove by undeniable and
irrefragalile instances, — which, as to any thing as yet done by them
or those that follow in their footsteps, appears upon the matter to be
nothing at all. To this purpose take our sense in the words of a
very learned man: "Ut in iis libris qui sine vocalibus conscripti
sunt, certum constantemque exemplarium omnium, turn excusarum
scriptionem similemque omnino comperimus, sic in omnibus etiam
iis quibus puncta sunt addita, non aliam cuipiam nee discrepantem
aliis punctationem observavimus; nee quisquam est qui ullo in loco
diversa lectionis Hebraicse exemplaria ab iis quaj circumferuntur,
vidisse se asserat, modo grammaticam rationem observatam dicat.
Et quidem Dei consilio ac voluntate factum putamus, ut cum magna
Groscorum Latinorumque fere omnium ejusdem auctoris exempla-
rium, ac pra3sertim manuscriptorum pluribus in locis varietas depre-
hendatur, magna tamen in omnibus Hebraicis, qusecunque nostro
sssculo iuveniuntur, Bibliis, scriptionis gequalitas, similitude atque

OF THE PURITY OF THE ORIGINALS. S57

constantia servetur quocunque modo scripta ilia sint, sive solis con-
sonantibus constent, sive punctis etiam instructa visantur/' Arias
Montan. prgefat. ad Biblia Interlin. de Varia Hebraicorum Librorum
Scriptione et Lectione.

It can, then, with no colour of ^probability be asserted^ (which yet
I find some learned men too free iu granting), namel}', that there
hath the same fate attended the Scripture in its transcription as
hath done other books. Let me say without offence, this imagina-
tion, asserted on deliberation, seems to me to border on atheism.
Surely the promise of God for the preservation of his word, with his
love and care of his church, of whose faith and obedience that word
of his is the only rule, requires other thoughts at our hands.

Thirdly, We add, that the whole Scripture, entire as given out
from God, without any loss, is preserved iu the copies of the origi-
nals yet remaining ; what varieties there are among the copies them-
selves shall be afterward declared. In them all, we say, is every letter
and tittle of the word. These copies, we say, are the rule, standard,
and touchstone of all translations, ancient or modern, by which they
are in all things to be examined, ti'ied, corrected, amended; and
themselves only by themselves. Translations contain the word of
God, and are the word of God, perfectly or imperfectly, according as
they express the words, sense, and meaning of those originals. To
advance any, all translations concurring, into an equality with the
originals,— so to set them by it as to set them up with it on even
terms, — much more to propose and use them as means of castigating,
amending, altering any thing in them, gathering various lections by
them, is to set up an altar of our own by the altar of God, and to
make equal the wisdom, care, skill, and diligence of men, with the
wisdom, care, and providence of God himself. It is a foolish conjec-
ture of Morinus, from some words of Epiphanius, that Origen in his
Octapla placed the translation of the LXX. in the midst, to be the
rule of all the rest, even of the Hebrew itself, that was to be re-
gulated and amended by it: " Media igitur omnium catholica editio
collocata erat, ut ad earn Hebrsea cseteraeque editiones exigerentur et
emendarentur," Exercit. lib. i. cap. iii. p. 15. The truth is, he placed
the Hebrew, iu Hebrew characters, in the first place, as the rule and
standard of all the rest; the same in Greek characters in the next
place; then that of Aquila; then that of Symmachus; after which, in
the fifth place, followed that of the LXX., mixed with that of Theo-
dotion.

The various arguments giving evidence to this truth that might
be produced are ,too many for me now to insist upon, and would
take up more room than is allotted to the whole discourse, should
I Proleg. 7, sect. 12.

358 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

I handle them at large, and according to the merit of this cause,
1. The providence of God in taking care of his word, which he hath
magnified above all his name, as the most glorious product of his
wisdom and goodness, his great concernment in this word answering
his promise to this purpose; 2. The religious care of the church (I
speak not of the Romish synagogue) to whom these oracles of God
were committed ; 8. The care of the first writers in giving out au-
thentic copies of what they had received from God unto many, which
might be rules to the first transcribers; 4. The 'multiplying copies
to such a number that it was impossible any should corrupt them
all, wilfully or by negligence; 5. The preservation of the authentic co-
pies, first in the Jewish synagogues, then in the Christian assemblies,
with reverence and diligence ; 6. The daily reading and studying of
the word by all sorts of persons, ever since its first writing, rendering
every alteration liable to immediate observation and discovery, and
that all over the world; with, 7. The consideration of the many
millions that looked on every letter and tittle in this book as their
inheritance, which for the whole world they would not be deprived
of: and in particular, for the Old Testament (now most questioned),
8. The care of Ezra and his companions, the men of the great syna-
gogue, in restoring the Scripture to its purity when it had met with
the greatest trial that it ever underwent in this world, considering
the paucity of the copies then extant;^ 9. The care of the Masoretes
from his days and downward, to keep perfect and give an account of
every syllable in the Scripture, — of which see Buxtorfius, Cora. Mas. ;
10. The constant consent of all copies in the world, so that, as sundry
learned men have .observed, there is not in the whole Mishna,
Gemara, or either Talmud, any one place of Scripture found other-
wise read than as it is now in our copies; 11. The security we have
that no mistakes were voluntarily or negligently brought into the
text before the coming of our Saviour, who was to declare all things,
in that he not once reproves the Jews on that account, when yet for
their false glosses on the word he spares them not;^ 12. Afterward
the watchfulness which the two nations of Jews and Christians had
always one upon another, — with sundry things of the like import-
ance, might to this purpose be insisted on. But of these things I
shall speak again, if occasion be offered.

Notwithstanding what hath been spoken, we grant that there are

' " Ilierorolynns Bahylonica expugnationc deletis, oranc iDstrumentum Judaicac lite-
raturoe per Esdram constat restauratum." — Tertull. lib. de Hab. Mul. cap. iii.

2 " Quod si aliquis dixerit Hebrteos libros a Judseis esse falsatos, axidiat Origenem,
quid in octavo voluminc cxplanationum Esaise respondeat qurestiunculte ; quod nunquam
dominus et apostoli qui cajtei'a crimiua arguunt in Scribis et Pharisceis, de lioc erimiue
quod erat maximum reticuisscnt. Sin autem dixerint post adventum Domini et pr^-
dicationom apostolorum libros Hcbrseos fuisse falsatos cachinuum teucrc non potero." — ■
IlJcrom. in cap. vi. Esaia3.

OF THE PURITY OF THE OllIGINALS, 859

and have been various lections in the Old Testament and the New.
For the Old Testament, the Keriand Ketib, the various readings of
Ben Asher and Ben Naphtali, of the eastern and western Jews,
evince it. Of the ^''03^ """ip I shall speak particular! 3'' afterward. They
present themselves to the view of every one that but looks into the
Hebrew Bible. At the end of the great Kabbinical Bibles (as they
are called) printed by Bombergus at Venice, as also in the edition of
Buxtorfius at Basil, there is a collection of the various readings of
Ben Asher and Ben Naphtali, of the eastern and western Jews ; — we
have them also in this Appendix. For the two first mentioned, they
are called among the Jews, one of them, K Aaron, the son of R.
Moses, of the tribe of Asher ; the other, R. Moses, the son of David,
of the tribe of Naphtali. They flourished, as is probable, among
the Jews, about the year of Christ 1030, or thereabouts, and were
teachers of great renown, the former in the west or Palestina, the
latter in the east or Babylon. In their exact consideration of every
letter, point, and accent of the Bible, wherein they spent their lives, it
seems they found out some varieties. Let any one run them through
as they are presented in this Appendix, he will find them to be so
small, consisting for the most part in unnecessary accents, of no im-
portance to the sense of any word, that they deserve not to be taken
notice of. For the various readings of the oriental or Babylonian,
and occidental or Palestine Jews, all that I know of them (and I
wish that those that know more of them would inform me better) is,
that they first appeared in the edition of the Bible by Bombergus-,
under the care of Felix Pratensis, gathered by R. Jacob Ben Chajim,
who corrected that impression. But they give us no account of their
original, nor (to profess my ignorance) do I know any that do: it
may be some do, but in my present haste I cannot inquire after
them. But the thing itself proclaims their non-importance ; and Cap-
pellus, the most skilful and diligent improver of all advantages for
impairing the authority of the Hebrew text, so to give countenance
to his " Critica Sacra," confesses that they are all trivial, and not in
matters of any moment. Besides these, there are no other various
lections of the Old Testament. The conjectures of men conceited
of their own abilities to correct the word of God are not to be ad-
mitted to that title. If any others can be gathered, or shall be here-
after, out of ancient copies of credit and esteem, where no mistake
can be discovered as their cause, they deserve to be considered.
Men must here deal by instances, not conjectures. All that yet ap-
pears impairs not in the least the truth of our assertion, that every
letter and tittle of the word of God remains in the copies preserved
by his merciful providence for the use of his church.

As to Jews, besides the mad and senseless clamour in general for

S60 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.,

corrupting the Scriptures, three things are with most pretence of
reason objected against them: — The D''"iS1D ppn, tikkun sopherim,
or " correctio scribarum," by which means it is confessed by EHas
that eighteen places are corrected. But all things are here uncer-
tain: uncertain that ever any such things were done; uncertain who
are intended by their sopherim, — Ezra and his companions most
probably; nor do the particular places enumerated discover any
such correction. They are all in particular considered by Glassius,
lib. i. tract. 1 ; but the whole matter is satisfactorily determined by
Buxtorfius in his letters to Glassius, printed by him, and repeated
again by Amama, Anti. Barb. Bib. lib. i. p. 30, 31. Because this
thing is much insisted on by Galatinus to prove the Jews' corrupting
of the text, it may not be amiss to set down the words of that great
master of all Jewish learning : —

"Ad tertium qusesitum tuum, de tikkun sopherim, 18 voces hanc
censuram subiisse Massora passim notat. Recensio locorum in ves-
tibule libri Numerorum, et Ps. cvi. Utrobique non nisi 16 recen-
sentur, sed in Num. xii. 12 duo exempla occurrunt, ut notat R.
Solomon. Deest ergo unus locus milii, quem ex nullo Jud^eo hac-
tenus, expiscari potui, nee magnus ille Mercerus eum invenit. Ga-
latinus hoc thema non intellexit, et aliena exempla admiscet. Sic et
alii qui corruptiones ista esse putant. Nee ullum hactenus ex nostris
sive evangelicis sive catholicis vidi, qui explicarit, quse fuerint scribae
isti, et quales D'^JIpTl ipsorum. Quam antiques hse notse de tikkun
sint, liquido mihi nondum constat. Antiquior ipsarum memoria est
in libro iiSD, qui ante Talmud Babylonicum fertur conscriptus. Dis-
sentiunt tamen HebrsBi de ejus autore et tempore. In Talmud neutro
ulla plane istius tikkun mentio fit, cum alias DnsiD "i'it3"'i; longe
minoris negotii in Talmud commemoretur. Si aliter ista loca fuis-
sent aliquando scripta, Onkelos et Jonathan id vel semel expressis-
sent. Nee Josephus reticuisset, qui contrarium Hebrseis adscribit,
nullam scilicet unquani literam mutatam fuisse in lege ab Hebrceis
popularibus suis, lib. i. contra Apionem. Talmudistoe in Lev. xxvii,
vers. ult. diversis locis notant, nee prophetse ulli licitum fuisse vel
minimum in lege mutare vel innovare. Quomodo ergo scribge qui-
dam vulgares hanc audaciam sibi arrogassent, textum sacrum in
Uteris et sensu corrigere? In silentio itaque omnium, in aurem tibi
dico, Sopherim hosce fuisse ipsos autores sacros, Mosen et Pro})hetas,
qui nunquam aliter scripserunt quam hodie scriptum legitur. At
sapientes HebroBorum nasutiores, animadvertentes inconvenientiam
quandam in istis locis, scripserunt, aliter istos autores loqui debuisse,
et secundum cohserentiam propositi textus, sic vel sic scribere, sed
pro eo maluisse sic scribere, et id sic efferre, ut illud hodie in textu
est. Veluti Gem xviii. 22, lectum scriptum, ' Et Abraham adhuc sta-

OF THE PURITY OF THE ORIGINALS. 361

bat coram Domino.' Itane? ubi legitur, inquiunt sapientes, quod
Abraham venerit ad Dominum, et steterit coram eo; contrarium di-
citur in prsecedentibus, Deus scilicet veuit ad Abraham, et dixit ad
eum, ' Num ego celo ab Abrahamo/ etc. ' Clamor Sodomse et Go-
morrhse magnus est/ etc. Ideoqne Moses scribere debuit, ' Et
Dominus ad hue stabat coram Abrahamo/ At ita serviliter de Deo
loqui non decuit Mosen, unde ppTi correxit et mutavit stylum ser-
monis, honoris majoris causa, et dixit, 'Et Abraham adhuc stabat,' etc.
Hinc R. Salamo adjicit 3in3p 17 riM scribendum ipsi (Mosi) erat,
(Seu) scribere debebat, 'Et Dominus stabat/ non quod alitersic scrip-
serit antea, et postea id ab aliis scribis correctum sit, aut corruptum.
Hinc R. Aben Ezra, ad aliquot loca irridet nasutos, inquiens, nullo
tikkun opus fuisse, id est, nihil esse, quod nasuti isti sapientes puta-
rint, autorem debuisse aliter ibi loqui vel scribere. Vide et eum Job.
xxxii. 3. Habes mysterium prolixe explicatum, in quo et multi
Hebrseorum impegerunt." Thus far Buxtorfius.

The D"'"iD1D "ilD'^y are insisted on by the same Galatiuus; but these
are only about the use of the letter ) four or five times, which seem
to be of the same rise with them foregoing.

But that which makes the greatest cry at present is the corrup-
tion of Ps. xxii, 17, where, instead of '''^^t', which the LXX. trans-
lated "n/^ugai/, " They digged" or "pierced," — that is, "my hands and
feet," — the present Judaical copies, as the Antwerp Bibles also, read
"■"l^l, "as a lion," so depraving the prophecy of our Saviour's suf-
fering, " They digged (or pierced) my hands and my feet," leaving it
no sense at all ; " As a lion my hands and my feet." Simeon de
Muis upon the place pleads the substitution of "• for 1 to be a late
corruption of the Jews; at least, 'l'^^'? was the Keri, and was left out
by them. Johannes Isaac, lib. ii. ad Lindan., professes that when he
was a Jew, he saw ^l?:^? in a book of his grandfather's. Buxtorf
affirms one to have been the Ketib, the other the Keri, and proves
it from the Masora; and blames the Antwerp Bibles for printing
"■"l^.? in the line. With him agree Genebrard, Pagninus, Vatablus,
Mercer, Rivet, etc. Others contend that Ca-ari, " as a lion," ought to
be retained, repeating v'irh xonoU, the verb "'^i^''!?'?, "They compassed
me about," affirming also that word to signify, " to tear, rend, and
strike;" so that the sense should be, " They tear my hands and feet
as a lion." So Voetius, De Insolubil. Scriptures. But that """J^l can-
not be here rendered " sicut leo" most evince, partly from the ano-
malous position of the prefix 3 with Kamets, but chiefly from the
Masora, affirming that that word is taken in another sense than it
is used Isa. xxxviii. 13, where it expressly signifies, " as a lion."
The shorter determination is, that from the radix >^1^ by the epen-
thesis rou a, and the change which is used often of 1 into "• (as in the

S62 INTEGRITY AND PUEITY OF THE HEBREW AND GREEK TEXT.

same manner it is Ezra x. 44), in the third person plural, the pre-
terperfect tense of kal is ''")^3, " perfoderunt," " they digged," or
" pierced through my hands and my feet." But to what purjDose is
this gleaning after the vintage of Mr Pococke to this purpose in his
excellent Miscellanies?

The place of old instanced in by Justin Martyr, Ps. xcvi. 10, where
he charges the Jews to have taken out these words, avb |uXou, "from
the wood," making the sense, " The Lord reigneth from the wood,"
or the tree, so pointing out the death of Christ on the cross, is ex-
ploded by all; for besides that he speaks of the Septuagint, not of
the Hebrew text, it is evident that those words were foisted into some
few copies of that translation, never being generally received, as is
manifested by Fuller, Miscellan. lib. iii. cap. xiii. And it is a pretty
story that Arias Montanus tells us of a learned man (I suppose he
means Lindanus) pretending that those words were found in a He-
brew copy of. the Psalms, of venerable antiquity, beyond all excep-
tion, here in England; which copy coming afterward to his hand,
he found to be a spurious, corrupt, novel transcript, wherein yet the
pretended words are not to be found ! Arias Mont. Apparat. de Variis
Lee. Heb. et Mass, And I no way doubt, but that we want oppor-
tunity to search and sift some of the copies that men set up against
the common reading in sundry places of the New Testament, we
should find them not one whit better or of more worth than he found
that copy of the Psalms.

CHAPTER IIL

Of various lections in the Greek copies of the New Testament.

For various lections in the Greek copies of the New Testament,
we know with what diligence and industry they have been collected
by some, and what improvement hath been made of those collections
by others. Protestants, for the most part, have been the chiefest
collectors of them. Stephanus, Camerarius, Beza, Cameron, Gro-
tius, Drusius, Heinsius, De Dieu, Cappellus, all following Erasmus,
have had the prime hand in that work. Papists have ploughed with
their heifer to disparage the original, and to cry up the Vulgar Latin.
A specimen of their endeavours Ave have in the late virulent exer-
citations of Morinus. At first very few were observed. What aheap
or bulk they are now swelled unto we see in this Appendix. The
collection of them makes up a book bigger than the New Testament
itself ! Of those that went before, most gave us only what they found
in some particular copies that themselves were possessors of; some,

THE VARIOUS LECTIONS W THE NEW TESTAMENT. 363

those only which they judged of importance, or that might make
some pretence to be considered whether they were proper or no.
Here we have all that by any means could be brought to hand, and
that Avhether they are tolerably attested for various lections or no;
for as to any contribution unto the better understanding of the
Scripture from them, it cannot be pretended. And whither this
work may yet grow I know not.

That there are in some copies of the New Testament, and those
some of them of some good antiquity, diverse readings, in things or
words of less importance, is acknowledged. The proof of it lies
within the reach of most, in the copies that we have ; and I shall not
solicit the reputation of those who have afforded us others out of
their own private furniture. That they have been all needlessly
heaped up together, if not to an eminent scandal, is no less evident.
Let us, then, take a little view of their rise and importance.

That the Grecian was once as it were the vulgar language of the
whole world of Christians is known. The writing of the New Tes-
tament in that language in part found it so, and in part made it so.
What thousands, yea, what millions of copies of the New Testament
were then in the world, all men promiscuously reading and studying
of the Scripture, cannot be reckoned. That so many transcriptions,
most of them by private persons, for private use, having a standard
of correction in their public assemblies ready to relieve their mistakes,
should be made without some variation, is sk t£v ddwdruv. From
the copies of the first ages, others in the succeeding have been tran-
scribed, according as men had opportunity. From those which are
come down to the hands of learned men in this latter age, whereof
very few or none at all are of any considerable antiquity, have men
made it their business to collect the various readings we speak of;
with what usefulness and serviceableness to the churches of God
others that look on must be allowed their liberty to judge. We
know the vanity, curiosity, pride, and naughtiness of the heart of man ;
how ready we are to please ourselves with things that seem singular
and remote from the observation of the many, and how ready to
publish them as evidences of our learning and diligence, let the fruit
and issue be what it will. Hence it is come to pass, — not to question
the credit of any man speaking of his manuscripts, which is wholly
swallowed in this Appendix, — that whatever varying word, syllable, or
tittle, could be by any observed, wherein any book, though of yes-
terday, varieth from the common received copy, though manifestly a
mistake, superfluous or deficient, inconsistent with the sense of the
place, yea, barbarous, is presently imposed on us as a various lection.

As, then, I shall not speak any thing to derogate from the worth of
their labour who have gathered all these various readings into one

364 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

body or volume, so I presume I may take liberty without offence to
say, I should more esteem of theirs who would endeavour to search
and trace out these pretenders to their several originals, and, reject-
ing the spurious brood that hath now spawned itself over the face of
so much paper, that ought by no means to be brought into compe-
tition with the common reading, would reduce them to such a neces-
sary number, whose consideration might be of some other use than
merely to create a teinptation to the reader that nothing is left
sound and entire in the word of God.

However, now Satan seems to have exerted the utmost of his
malice, men of former ages the utmost of their negligence, of these
latter ag^es of their diligence, — the result of all which we have in the
present collection in this Appendix, — with them that rightly ponder
things there ariseth nothing at all to the prejudice of our assei'tion;
as may possibly, God assisting, be further manifested hereafter, in
the particular consideration of some or all of these diverse readings
therein exhibited vmto us. Those which are of imj^ortance have been
already considered by others, especially Glassius, tract. 1, lib. i.

It is evident that the design of this Appendix was to gather to-
gether every thing of this sort that might by any means be afforded.
At the present, that the reader may not be too much startled at the
fruit of their diligence whose work and labour it was, I shall only
remark concerning it some few things that, on a general view of it,
occur unto me : —

First, then, here is professedly no choice made nor judgment used
in discerning which may indeed be called various lections, but all
differences whatever that could be found in any copies, printed or
written, are equally given out. Hence many differences that had
been formerly rejected by learned men for open corruptions are here
tendered us again. The very first observation in the treatise next
printed unto this collection, in the Appendix itself, rejects one of the
varieties as a corruption. So have some others of them been by
Arias Montanus, Cameron, and many more. It is not every variety
or difference in a copy that should presently l)e cried up for a various
reading. A man might with as good colour and pretence take all
the printed copies he could get of various editions, and gathering-
out the errata typogra-phica, print them for various lections, as
give us many, I shall say the most, of those in this Appendix under
that name. It may be said, indeed, that the composers of this
Appendix found it not incumbent ou them to make any judgment of
the readings which de facto they found in the copies they perused,
but merely to represent what they so found, leaving the judgment
of them unto others. I say also it may be so ; and therefore, as I
do not reflect on them nor their diligence, so I hope they or others

THE VARIOUS LECTIONS IN THE NEW TESTAMENT. 365

will not be offended that I give tins notice of what judgment re-
mains yet to be made concerning them.

Secondly, Whereas Beza, who is commonly blamed by men of all
sides and parties for making too bold upon various lections, hath pro-
fessedly stigmatized his oivn manuscript, that he sent unto Cam-
bridge, as so corrupt in the Gospel of Luke that he durst not publish
the various lections of it, for fear of offence and scandal (however, he
thought it had not fallen into the hands of heretics, that had design-
edly dejoraved it), we have here, if I mistake not, all the corruptions
of that copy given us as various readings ; for though I have not seen
the copy itself, yet the swelling of the various lections in that Gospel
into a bulk as big- or bigger than the collection of all the New Testa-
inent, — besides the [other] Gospels and Acts, wherein that copy is
cited one thousand four hundred and forty times, — puts it out of all
question that so we are dealt withal. Now, if this course be taken,
and every stigmatized copy may be searched for differences, and these
presently printed as various readings, there is no doubt but Ave may
have enough of them to frighten poor unstable souls into the arms
of the pretended infallible guide; — I mean as to the use that will be
made of this work by such persons as Morinus.

Thirdly, I am not without apprehensions that " opere in longo ob-
repsit somnus," and that whilst the learned collectors had their hands
and minds busied about other things, some m.istakes did fall into this
work of gathering these various lections. Some things I meet withal
in it that I profess I cannot bring to any good consistency among
themselves. To let pass particular instances, and insist on one only
of a more general and eminent importance: — in the entrance unto
this collection an account is given us of the ancient copies out of
which these observations are made; among the rest one of them is
said to be an ancient copy in the library of Emmanuel College in Cam-
bridge: this is noted by the letters Em. throughout the whole collec-
tion. Now, whereas it is told us, in these preliminary cautions and
observations, that it contains only Paul's Epistles, 1 wonder how it is
come to pass that so many various lections in the Gospels and Acts
as in the farrago itself are fixed on the credit of that book could
come to be gathered out of a copy of Paul's Epistles. Certainly here
must be some mistake, either in the learned authors of the previous
directions, or by those employed to gather the varieties following.
And it may be suppo.sed that that mistake goes not alone; so that,
upon a further consideration of particulars, it may be we shall not
find them so clearly attested as at first view they seem to be. It
would indeed be a miracle, if, in a work of that variety, many things
should not escape the eye of the most diligent observer.

I am not, then, upon the whole matter, out of hopes but that, upon

366 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

a diligent review of all these various lections, tliey may be reduced
to a less offensive and less formidable number. Let it be remembered
that the vulgar copy we use was the public possession of many genera-
tions,— that upon the invention of printing it was in actual authority
throughout the world with them that used and understood that lan-
guage, as far as any thing appears to the contrary; let that, then, pass
for the standard, which is confessedly its right and due, and we shall,
God assisting, quickly see how little reason there is to pretend such
varieties of readings as we are now surprised withal : for, —

1. Let those places be separated which are not sufficiently attested
unto, so as to pretend to be various lections ; it being against all pre-
tence of reason that every mistake of every obscure, private copy, per-
haps not above two or three hundred years old (or if older), should be
admitted as a various lection, against the concurrent consent of, it
may be, all others that are extant in the world, and that without any
congruity of reason as to the sense of the text where it is fallen out.
Men may, if they please, take pains to inform the world wherein such
and such copies are corrupted or mistaken, but to impose their known
failings on us as various lections is a course not to be approved.

2. Let the same judgment, and that deservedly, pass on all those
different places which are altogether inconsiderable, consisting in
accents or the change of a letter, not in the least intrenching on the
sense of the place, or giving the least intimation of any other sense to
be possibly gathered out of them but what is in the approved read-
ing. To what end should the minds of men be troubled with them or
about them, being evident mistakes of the scribes, and of no import-
ance at all?

3. Let them also be removed from the pretence, which carry their
own convictions along with them that they are spurious, either, —
(1.) By their superfluity, or redundancy of unnecessary words; or,
(2.) Their deficiency in words evidently necessary to the sense of their
places ; or, (3.) Their incoherence with the text in their several stations ;
or, (4.) [By giving] evidence of being intended as expository of diffi-
culties, having been moved and assoiled by some of the ancients upon
the places, and their resolutions being intimated ; or, (5.) Are foisted
out of the Septuagint, as many places out of the New have been insert-
ed into that copy of the Old; or, (6.) Are taken out of one p)lace in
the same penman and are used in another; or, (7.) Are apparently
taken out of one Gospel and supplied in another, to make out the sense
of the place; or, (8.) Have been corrected hy the Vidgar Latin, —
which hath often fallen out in some copies, as Lucas Brugensis shows
us on Matt. xvii. 2, Mark i. 38, vii. 4, and sundry other places; or, (9.)
Arise out of copies apparently corrupted, like that of Beza in Luke^
and that in the Vatican boasted of by Huntley the Jesuit, which Lucas

THE AUTHORITY OF THE ORIGINALS. 36 7

Brugensis affirms to have been changed by the Vulgar Latin, and
which was written and corrected, as Erasmus says, about the [time of
the] council of Florence, when an agreement was patched up between
the Greeks and Latins; or, (](),) Are notoriously corrupted by the old
heretics, as 1 John v. 7. Unto which heads many, yea, the most of
the various lections collected in this Appendix may be referred. I say,
if this work might be done with care and diligence (vvhereunto I ear-
nestly exhort some in this university, who have both ability and lei-
sure for it), it would quickly appear how small the number is of those
varieties in the Greek copies of the New Testament which may pre-
tend unto any consideration under the state and title of various lec-
tions, and of how very little importance they are to weaken in any
measure my former assertion concerning the care and providence of
God in the preservation of his word. But this is a work of more
time and leisure than at present I am possessor of ; what is to come,
Seou kv yovvaGi xiTrai. In the meantime I doubt not but to hear tid-
ings from Rome concerning this variety, no such collection having as
yet been made in the world.

CHAPTER lY.

General premises — Opinions prejudicial to the authority of the originals in the
Prolegomena enumerated — The just consequences of these premises — Others
engaged in these opinions — Of Cappellus — Of Origen, Ximenes, Arias Mon-
tanus' editions of the Bible.

Having now declared in Avhat sense, and with what allowance as
to various lections, I maintain the assertion laid down in the fore-
going treatise concerning the providential preservation of the whole
book of God, so that we may have full assurance that we enjoy the
whole revelation of his will in the copies abiding amongst us, I shall
now proceed to weigh what may be objected further (beyond what
hath already been insisted on) against the truth of it from the Prole-
gomena and Appendix to the Biblia Polygiotta, at the entrance of
our discourse proposed to consideration: —

To speak somewhat of them in general, I must crave leave to say,
■ — and it being but the representation of men's avowed judgments, I
hope I may say without offence, — that together with many high and
honourable expressions concerning the originals, setting aside the
incredible figment of the Jews corrupting the Bible out of hatred to
the Christians, which, being first supposed by Justin Martyr (though
he speaks of the LXX. only), hath scarce found one or two since
to own it, but is rejected by the universality of learned men, ancient
and modern, unless some few Papists mad upon their idols, and the

868 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

^/?.esis preferring in general this or that translation above the original,
there is no opinion that I know of that was ever ventilated among
Christians, tending to the depression of the worth or impairing the
esteem of the Hebrew copies, which is not, directly or by just conse-
quence, owned in these Prolegomena. Thence it is contended that
the present Hebrew character is not that used by God himself and
in the old church before the captivity of Babylon, but it is the Chal-
dean, the other being left to the Samaritans; that the 'points or
vowels, and accents, are a late invention of the Tiberian Masoretes, long
after sundry translations were extant in the world ; that the Keri
and Ketib are critical notes, consisting partly of various lections
gathered by the late Masoretes and Rabbins; that considering how
ofttimes, in likelihood, translators read the text before the invention
of the points and accents, the present reading may be corrected and
amended by them, and that because the old translators had other
copies, or different copies from them which we now- enjoy; that
Avhere gross faults are crept into the Hebrew text, men may by
their own conjectures find out various lections whereby they may be
amended, — and to this purpose an instance of such various lections,
or rather corrections of the original, is in the Appendix exhibited
unto us out of Grotius; that the books of the Scriptures having had
the fate of other books, — by passing through the hands of many tran-
scribers, they have upon them the marks of their negligence, igno-
rance, and sloth.

Now, truly, I cannot but wish that some other way had been found
out to give esteem and reputation to this nohle collection of trans-
lations than by espousing these opinions, so prejudicial to the truth
and authority of the originals. And it may be justly feared, that
where one will relieve himself against the uncertainty of the originals
by the consideration of the various translations here exhibited unto
us, being such as upon trial they will be found to be, many will be
ready to question the foundation of all.

It is true, the learned prefacer owns not those wretched conse-
quences that some have laboured to draw from these premises; yet
it must be acknowledged, also, that sufficient security against the
lawful deriving those consequences from these premises is not ten-
dered unto us. He says not that because this is the state of the
Hebrew lansfuao-e and Bible, therefore all thinsfs in it are dubious
and uncertain, easy to be turned unto various senses, not fit to be a
rule for the trial of other translations, though he knows full vvell-
who think this a just consequence from the opinion of the novelty
of the voivels; and himself grants that all our knowledge of the
Hebrew is taken from the translation of the LXX., as he is quoted
to that purpose by Morinus, Prsefat. ad Opusc. Hebras. Samarit. He

THE AUTHORITY OF THE ORIGINALS. 369

concludes not that on these accounts we must rely upon an infallible
living judge, and the translation that he shall commend unto us,
though he knows full well who do so ; and himself gives it for a rule,
that at the correction of the original we have the consent of the
guides of the church. I could desire then, I say, that sufficient
security may be tendered us against these inferences before the pre-
mises be embraced, seeing great and wise men, as we shall further
see anon, do suppose them naturally and necessarily to flow from
them.

It is confessed that some learned men, even among the Protestants,
have heretofore vented these or some of these paradoxes; especially
Cappellus, in his " Arcanum Punctationis Kevelatum," " Critica
Sacra," and other treatises; in the defence whereof, as I hear, he
still laboureth, being unwilling to suffer loss in the fruit of so great
pains. What will become of his reply unto Buxtorfius in the de-
fence of his Critica I know not. Reports are that it is finished; and
it is thought he must once more flee to the Papists by the help of
his son, a great zealot amongst them; as he did with his Critica, to
get it published. The generality of learned men among Protestants
are not yet infected with this leaven ; nor, indeed, do I find his
boldness in conjecturing approved in these Prolegomena. But let it
be free for men to make known their judgments in the severals
mentioned. It hath been so, and may it abide so still. Had not
this great and useful work been prefaced with the stating of them,
it had not been of public concernment (as now it seems to be) to
have taken notice of them.

Besides, it is not known whither this inconvenience will grow.
Origen, in his Octapla, as was declared, fixed the Hebrew original
as the rule and measure of all translations. In the reviving of that
kind of work by Ximenes in the Complutensian Bibles, its station
is left unto it. Arias Montanus, who followed in their steps (con-
cerning whose performances under his master the king of Sj^ain, I
may say, for sundry excellencies, "Nil oriturum alias, nil ortum tale"),
was religiously careful to maintain the purity of the originals, pub-
lishing the Hehreiu verity (as it is called by Jerome, Austin, and
others of the ancients) as the rule of examining by it all translations
whatever; for which he is since accused of ignorance by a petulant
Jesuit,^ that never deserved to carry his books after him. Michael
Le Jay hath given a turn to this progi'ess, and in plain terms exalts
a corrupt translation above the originals, and that upon the principle
under consideration, as is abundantly manifest from Morinus. And
if this change of judgment, which hath been long insinuating itself,
by the curiosity and boldness of critics, should break in also upon
' ]\Iorin. Exercit. de Ileb. Text. Sine. lib. i. esei'. i. cap. iv.

VOL. XVL 24

870 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

the protestant world, and be avowed in public works, it is easy to
conjecture what the end will be. We went from Rome under the
conduct of the purity of the originals; I wish none have a mind to
return thither again under the pretence of their corruption.

CHAPTER y.

The original of the points proposed to consideration in particular — The import-
ance of the points to the right understanding of the Scripture — Tlie testimony
of Morinus, Junius, Johannes Isaac, Cevallerius, and others — The use made by
the Papists of the opinion of the novelty of the points — The importance of the
points further manifested — The extreme danger of making the Hebrew punctu-
ation arbitrary — That danger evinced by instance — No relief against that danger
on the grounds of the opinion considered — The authors of the Hebrew punc-
tuation according to the Prolegomena; who and what — Morinus' folly — The
improbability of this pretence — The state of the Jews, the supposed inventors
of the points, after the destruction of the temple — Two attempts made by them
to restore their religion : the first under Barchochab, with its issue ; the
second under R. Judah, with its issue — The rise and foundation of the Tal-
muds — The state of the Jews upon and after the writing of the Talmuds —
Their rancour against Christ — Who the Tiberian Masoretes were that are
the supposed authors of the Hebrew punctuation; their description — That
figment rejected — The late testimony of Dr Lightfoot to this purpose — The
rise of the opinion of the novelty of the points — Of Elias Levita — The value of
his testimony in this case — Of the validity of the testimony of the Jewish
Rabbins — Some considerations about the antiquity of the points: the first,
from the nature of the punctuation itself, in reference unto grammatical rules;
[the second,] from the Chaldee paraphrase, and integrity of the Scripture as
now pointed.

This being, in my apprehension, the state of things amongst us,
I hope I may without offence proceed to the consideration of the
particulars before mentioned, from whence it is feared that objec-
tions may arise against the purity and self-evidencing power of the
Scriptures, pleaded for in the foregoing treatise. That which in the
first place was mentioned, is the assertion of the points or vowels,
and accents, to be a novel invention of some Rabhins of Tihe^^ias in
Palestina. This the learned author of the Prolegomena defends with
Cappellus' arguments, and such other additions as he was pleased
to make use of. To clear up the concernments of our truth in this
particular, it will be necessary to consider, — 1. What influence in
the right understanding of the text these points have, and neces-
sarily must have; 2. What is their original, or whom their invention
is ascribed unto in these Prolegomena. As to the assertive part of
this controversy, or the vindication of their true sacred original,

ORIGIN OF THE IIEBllEW POINTS. S71

some other occasion may call for additions to what is now (by the
way) insisted on. And as I shall not oppose them who maintain that
they are coevons with the letters, — which are not a few of the most
learned Jews and Christians, — so I nowise doubt but that, as we now
enjoy them, we shall yet manifest that they were completed by ""tfiN
n^njn nojD, the men of the great synagogue, Ezra and his companions,
guided therein by the infallible direction of the Spirit of God.

That we may not seem aspoCanTv, or to contend de lana caprina,
the importance of these points as to the right understanding of the
word of God is first to be considered, and that from testimony and the
nature of the thing itself Morinus, in his preface to his Hebrew Lexi-
con, tells us that without the points no certain truth can be learned
from the Scriptures in that language, seeing all things may be read
divers ways, so that there will be more confusion in that one tongue
than was amongst all those at Babylon : " Nulla igitur certa doctrina
poterit tradi de hac lingua, cum omnia possint diversimodo legi, ut
futura sit major confusio unicse hujus linguae quam ilia Babylonis."
Morinus plainly affirms that it is so indeed, instancing in the word
nm, which, as it may be variously pointed, hath at least eight seve-
ral significations, and some of them as distant from one another as
heaven and earth. And to make evident the uncertainty of the
language on this account, he gives the like instance in c, r, s, in
Latin. Junius, in the close of his animadversions on Bell. De Verbo
Dei, lib. ii. cap. ii., commends that saying of Johannes Isaac against
Lindanus, " He that reads the Scriptures without points is like a
man that rides a horse ayaXm^, without a bridle ; he may be car-
ried he knows not whither." Radulphus Cevallerius goes further:
Rudiment. Ling. Heb. cap. iv., " Quod superest de vocalium et ac-
centuum antiquitate, eorum sententise subscribe, qui linguam Heb-
rgeam, tanquam omnium aliarum afyzrunrw absolutissimum, plane ab
initio scriptam confirmant; quandoquidera qui contra sentiunt non
mode authoritatem sacrse Scripturae dubiam efficiunt, sed radicitus
(meo quidem judicio) convellunt, quod absque vocalibus et distinc-
tionum notis, nihil certi firmique habeat; " — "As for the antiquity
of the vowels and accents," saith he, " I am of their opinion who
maintain the Hebrew language, as the exact pattern of all others,
to have been plainly written with them from the beginning; seeing
that they who are otherwise minded do not only make doubtful the
authority of the Scriptures, but, in my judgment, wholly pluck it up
by the roots, for without the vowels and notes of distinction it hath
nothing firm and certain."

In this man's judgment (which also is my own), it is evident to
all how obnoxious to the opinion now opposed the truth is that I
am contendine: for.

S72 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

To these also may be added the great Buxtorfs, father^ and son,"
Gerard/ Glassius/ Voetius/ Flacius lUyricus,® Polanus, Whitaker,
Hassret/ Wolthius.^

It is well known what use the Papists make of this conceit. Bel-
larmine maintains that there are errors crept into the original by
this addition of the points : De Verb. Dei, lib. ii. cap. ii., " Hisce
duabus sententiis refutatis, restat tertia, quam ego verissimam puto,
quae est, Sciipturas Hebraicas non esse in universum depravatas
opera et malitia Judseorum, nee tamen omnino esse integras et
puras, sed habere suos errores quosdam, qui partim irrepserint negli-
gentia et ignorantia librariorum, etc., partim ignorantia Rabbinorum
qui puncta addiderunt; itaque possumus, si volumus, puncta detra-
here et aliter legere;" — " These two opinions being confuted, the
third remaineth, which I suppose to be most true; which is, that the
Hebrew Scriptures are not universally corrupted by the malicious
work of the Jews, nor yet are wholly pure and entire, but that they
have errors, which have crept in partly by the negligence and igno-
rance of the transcribers, partly by the ignorance of the Rabbins who
added the points; Avhence we may, if we please, reject the points
and read otherwise."

In the voluminous opposition to the truth made by that learned
man, I know nothing more perniciously spoken, nor do yet know
how his inference can be avoided on the hypothesis in question. To
what purpose this insinuation is made by him is well known, and his
companions in design exactly declare it. That their Hebrew text be
corrected by the Vulgar Latin is the express desire of Gregory de
Valentia, torn. i. disput, 5, q. 3 ; and that because the church hath
approved that translation, it being corrected (says Huntley) by Je-
rome before the invention of points. But this is put out of doubt by
Morinus, who from hence argues the Hebrew tongue to be a very
nose of wax, to be turned by men which way they please, and to be
so given of God on purpose that men might subject their consciences
to their infallible church, Exercit. lib. i. exer. i. cap. ii. Great hath
been the endeavour of this sort of men, wherein they have left no
stone unturned, to decry the originals. Some of them cry out that
the Old Testament is corrupted by the Jews, as Leo Gastrins,^ Gor-
donius Huntlseus," Melchior Canus," Petrus Galatinus,^^ Morinus,"
Salmeron, Pintus, Mersennus, Animad. in Problem. Georgii Venet,
etc., p. 233;" — that many corruptions have crept into it by negligence

' Buxtorf. Tiberias. * De Antiquitate Punct. ' Exeg. loc. com. torn. i. de

Sa. Sc. * De Text. Hcb. Purl. s i^c. com. quousque se extendat. Author S. Sa.

« Clav. Scrip. Sel. p. 2, trac. 6. < De Tempi. Ezec. ^ Disputat. Jenas. » De

Translat. Rcripturse. '" Controversarium P]pitome. " Loc. Theol. lib. ii. cap. xiii.
" Arcan. Cathol. lib. i. " Exercit, de Heb. Text, Sincer. " Proleg.

ORIGIN OF THE HEBREW POINTS. 373

and the carelessness of scribes, so Bellarmine/ Genebrard/ Sixtus
Senensis/ with most of the rest of them. In these things, indeed,
they have been opposed by the most learned of their own side,
as Arias Montanus,'* Johannes Isaac," Pineda," Masius,'^ Ferrarius,^
Andradius, and sundry others, who speak honourably of the origi-
nals. But in nothing do they so pride themselves as in this conceit
of the novelty of the Hebrew punctuation, whereby they hope, with
Abimelecli's servants, utterly to stop the wells and fountains from
whence we should draw our souls' refreshment

This may serve for a short view of the opinions of the parties at
variance, and their several interests in these opinions. The import-
ance of the points is on all hands acknowledged, whether aiming at
the honour or dishonour of the originals. Vowels are the life of
words; consonants without them are dead and immovable ; by them
are they carried to any sense, and may be to divers. It is true that
men who have come to acquaintance with the Scriptures by the help
of the vowels and accents, being in possession of an habitual notion
and apprehension of that sense and meaning which ariseth from them,
may possibly think that it were a facile thing to find out and fix
upon the same sense by the help of the mutres lectionis "•"inx, and
the consideration of antecedents and consequents, with such like
assistances. But let them be all taken out of the way (as I shall
manifest it is fit they should be, if they have the original assigned
to them by the Prolegomena), and let men lay aside that advantage
they have received from them, and it will quickly appear into what
devious ways all sorts of such persons will run. Scarce a chapter, it
may be a verse, or a word, in a short time, would be left free from
perplexing, contradicting conjectures. The words are altogether in-
numerable whose significations may be varied by an arbitrary sup-
plying of the points. And when the regulation of the punctuation
shall be left to every single person's conjectures upon antecedents
and consequents (for who shall give a rule to the rest), what end
shall we have of fruitless contests? What various, what pernicious
senses shall we have to contend about ! Suppose that men sober,
modest, humble, pious, might be preserved from such miscarriages,
and be brought to some agreement about these things (which yet in
these days, upon many accounts, is not to be looked for, yea, from
the nature of the thing itself seems impossible), yet this gives us but
a human, fallible persuasion, that the readings fixed on by them are
according to the mind of God; but to expect such an agreement is
fond and foolish. Besides, who shall secure us against the luxuriant,

' De Verbo Dei, lib. ii. ^ In Ps. xxi. ' Biblioth. lib; viii. ITaeres. 13.

* Prtefat ad Bib. Interlin. « Rcspons. ad Lindan. « De rebus Solom. cap. iv.

sect. 1. ' Prsefat. ad Josu. 8 Proleg. Biblica.

S7J< INTEGRITY AND PUIHTY OF THE HEBREW AND GREEK TEXT.

atheistical wits and spirits of these days, who are bold upon all ad-
vantages dxlvriTK, KinTv, and to break in upon every thing that is holy
and sacredj that they will not, by their huckstering, utterly corrupt
the word of God? How easy is it to foresee the dangerous conse-
quents of contending for various readings, though not false nor per-
nicious, by men pertinaciously adhering to their own conjectures!
The word of God, as to its literal sense, or reading of the words of
it, hath hitherto been l^aydjviov, and the acknowledged touchstone
of all expositions; render this now a, mXov spidog, and what have we
remaining firm and unshaken?

Let men, with all their confidence as to the knowledge of the
sense and meaning of the Scriptures which they have already re-
ceived, by such helps and means as are all of them resolved into the
present punctuation of the Bible (for all grammars, all lexicons, the
whole Masora, all helps to this language, new and old in the world,
are built on this foundation), reduce themselves to such an indif-
ferency as some of late have fancied as a meet rise for knowledge,
and fall seriously to the reading of some of the prophets, whose mat-
ter is sublime and mystical, and their style elliptical and abstruse,
without the help of points and accents, — let them fix them, or any
figures to answer their sounds, arhitrarily, merely on their judgment
in the language and conjectures at the sense of the place, without
any advantage from what they have been instructed in, — and let us
see whether they will agree, as they fabulously report of the seventy
translators ! Whatever may be the issue of their industry, we need
not fear quickly to find as learned as they that would lay their work
level with the ground. I confess, considering the days we live in,
wherein the bold and curious wits of men, under pretence of critical
observations, alluring and enticing with a show of learning, have
ventured to question almost every word in the Scripture, I cannot
but tremble to think what would be the issue of this supposition, that
the points or vowels, and accents, are no better guides unto us than
may be expected from those who are pretended to be their authors.
The Lord, I hope, will safeguard his own from the poison of such
attempts. The least of its evil is not yet thoroughly considered.
So that whereas, saving to myself the liberty of my judgment as to
sundry particulars, both in the impression itself and in sundry trans-
lations, I acknowledge the great usefulness of this work, and am
thankful for it, which I here publicly testify, yet I must needs say,
I had rather that it, and all works of the like kind, were out of the
world, than that this one opinion should be received, with the con-
sequences that unavoidably attend it.

" But this trial needs not be feared. Grant the points to have the
original pretended, yet they deserve all regard, and are of singular

OEIGIN OF THE HEBREW POINTS, 875

use for the right understanding of the Scripture; so that it is not
lawful to depart from them without urgent necessity, and evidences
of a better lection to be substituted in the room of that refused."
But as this relieves us not, but still leaves us within the sphere of
rational conjectures, so whether it can honestly be pretended and
pleaded in this case comes nextly to be discovered by the considera-
tion of the supposed authors of this invention.

The founders of this story of the invention of the Hebrew points
tell us that it was the work of some Rabbins living at Tiberias, a
city in Galilee, about the year of Christ 500, or in the next century
after the death of Jerome and the finishing of the Babylonian Tal-
mud. The improbability of this story or legend I am not now to in-
sist upon. Morinus makes the lie lower. He tells us that the Baby-
lonian Talmud was finished but a little before the year 700, Exer. ii.
cap. iii., par. poster. ; and that the Masoretes (to whom he ascribes the
invention of the points) wrote a long time after the finishing of the
Talmud and the year 700, p. p. 5, cap. iii. This long time cannot de-
note less than some hundreds of years. And yet the same man in
his preface to his •' Samaritica Opuscula," boasting of his finding
B. Jehuda Chiug, manifests that he was acquainted with the present
punctuation, and wrote about it. Now, this rabbi was a gram-
marian,— which kind of learning among the Jews succeeded that of
the Masoretes, — and he lived about the year 1030; so that no room
at all seems to be left for this work. That there was formerly a
famous school of the Jews and learned men at Tiberias is granted.
Jerome tells us that he hired a learned Jew from thence for his as-
sistance, Epist. ad Chromat, Among others, Dr Lightfoot^ hath
well traced the shadow of their sanhedrim, with their presidents in
it, in some kind of succession, to that place. That they continued
there in any esteem, number, or reputation, unto the time assigned
by our authors for this work, is not made to appear from any history
or record of Jews or Christians; yea, it is certain that about the
time mentioned, the chiefest flourishing of the Jewish doctors was
at Babylon, with some other cities in the east, where they had newly
completed their Talmud, the great pandect of Jewish laws and con-
stitutions, as themselves everywhere witness and declare. That any
persons considerably learned were then in Tiberias is a mere con-
jecture; and it is most improbable, considering what destruction
had been made of them at Diocsesarea and Tiberias, about the year
of Christ 352, by Gallus, at the command of Constantius. That there
should be such a collection of them so learned, so authorized, as to
invent this work and impose it on the world, no man once taking
notice that any such persons ever were, is beyond all belief Isot-
' Lightfoot, Fall of Hierus. sect. 3—5, etc.

S7G INTEGRITY AND PUllITY OF THE HEBREW AND GREEK TEXT.

withstanding any entanglements tliat men by their conjectures may
put upon the persuasion of the antiquity of the points, I can as
soon believe the most incredible figment in the whole Talmud as
this fable. But this is not my business. Let it be granted that
such persons there were. On the supposition under considera-
tion, I am only inquiring what is the state and condition of the
present Hebrew pointing, and what weight is to be laid thereon.
That the reader, then, may a little consider what sort of men they
were who are assigned in these Prolegomena as the inventors of
this artifice of punctuation, I shall take a brief view of the state of
the Jews after the destruction of the temple down to the days in-
quired after.

That the Judaical church-state continued not only de facto, but,
in the merciful forbearance of God, so far that the many thousands
of believers that constantly adhered to the Mosaical worship were
accepted with God until the destruction of the temple; that that
destruction was the ending of the world that then was by fire, and
the beginning of setting up solemnly the new heaven and new earth
wherein dwelleth righteousness, — I have at large elsewhere declared,
and may, God assisting, yet further manifest in my thoughts on the
Epistle of Paul to the Hebrews. From the time between the be-
ginning of Christ's preaching to the utter desolation of the city and
temple, an open, visible rejection of that church, as such, was made.
Thereon an utter separation of the true Israel from it ensued ; and
the hardened residue became ""SyN? and i^^C."!) ^^, — a people not in
covenant or delight, but of curse and indignation. What their state
was for a season onwards, both civil and religious, many have de-
clared. I shall only insist on the heads of things. In general, then,
they were most remote from accepting of the punishment of their
sin, or considering that God was revenging upon them the quarrel
of his covenant to the utmost, having broken both his staves,
" Beauty and Bands." So far were they from owning their sin in
selling of their Messiah, that, seeing an end put to all their former
worship thereupon, there is nothing recorded of them but these two
things, whicli they wholly, in direct opposition unto God, gave them-
selves up unto: — 1. They increased in rage and madness against all
the followers of Christ, stirring up persecution against them all the
world over. Hereunto they were provoked by a great number of
apostates, who, when they could no longer retain their Mosaical
rites with the profession of Christ, being rejected by the churches,
fell back again to Judaism or semi- Judaism. 2. A filthy lusting
and desire after their former worship, now become abominable and
a badge of infidelity, that so their table might become a snare unto
them, and what had been for their safety might now become the

ORIGIN OF THE HEBREW POINTS. S77

means of their utter ruiu and hardening. Of the former, or their
stirring up of persecution, all stories are full of examples and in-
stances. The latter, or their desires and attempts for the restoration
of their worship, as conducing to our present business, must be fur-
ther considered.

For the accomplishment of a design to restore their old religion,
or to furnish themselves with a new, they made two desperate at-
tempts. The first of these Avas by arms, under their pseudo-Messiah,
Barchochab, in the days of Hadrian. Under the conduct and influ-
encings of this man, to whom one of the chief Rabbins (Akiba) was
armour-bearer, in the pursuit of a design to restore their temple and
worship, they fell into rebellion against the Romans all the world
over. In this work, after they had committed unheard-of outrages,
massacres unparalleled, murders, spoils, and cruelties, and had shaken
the whole empire, they were themselves in all parts of the world,
especially in the city Bether, where was the head of their rebellion,
ruined with a destruction seeming equal to that which befell them
at Jerusalem in the days of Vespasian and Titus.

That the rise of this war was upon the twofold cause mentioned,
namely, their desire to retain their former worship and to destroy
the Christian, is evident. For the first, it is expressed by Dio Cas-
sius: Hist. Rom. lib. Ixix., in Vita Had., 'Eg ds ra 'iipog6Xv/ji,a 'xoXiv avrou
dvTi rrjc, xaraaxaipi'iSrig oixidavTog, rjv xai AlXiav KanriruXivav ojyojJjacSi x.ai
sg rbv rou ^eou to-tov, vabv ru Aif srepov dvavnysipovrog, ToXsfiog oure fiixpog
OUT oXiyovpoviog Ixiv^drj. 'lovBaToi yap, dsivov ri 'Zoiou,U/ivoi rovg dXXo^v-
>.ovi rivdg sg r^v voXiv 6pu)V otxiadrivai, xai rd 'npd dXkorpia, h a^rp
ibpu&rivar x.r.x. It was the defiling of the soil whereon the temple
stood (which God suffered on set purpose to manifest their utter re-
jection, and that the time was come wherein he would be no more
worshipped in that place in the old manner) that put them in arms,
as that author declares at large. And for the latter, Justin Martyr,
who lived at that time, informs us of it : Apol. ii. ad Anton. Pium.,
Kal ydp h rw vuv yiysvrifisvw 'lovBa'/xu -roXs/O/W Bap^o^iZag 6 Trjg loudaluv
d'TToffrddiug dpyr,ysTng Xpiffnavoug fi6vovg iig rifMupiag dstvdg, i'l [/jTI dpvoTvro
'ijjffoDu 'S.pterhv xai l3Xac>(p7}/j:.oTsv, sx'sXsvsv d'7rdys(j0ai. His fury was in
an especial manner against the Christians, whom he commanded to
be tortured and slain, unless they would deny and blaspheme Jesus
Christ. See Euseb. Chron. ad an. Christi 136. And this war they
managed with such fury, and, for a while, success, that after Hadrian
had called together against them the most experienced soldiers in
the world, particularly Julius Severus out of England, and had slain
of them five millions and eighty thousand in battle, with [while ?] an
infinite number besides, as the historian speaks, by famine, sickness,
and fire, were consumed, he found himself to have sustained so much

378 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT,

loss by them that he began not his letter to the senate in the wonted
manner, E/ avroi zai o'l rraTdsg u/aSi' uyiahiTi, £u av 'i-/or sju xai ra ffrpa-
Ti-j/jjaTa uyiaho/u^sv he could not assure them that it was well with
him and his army.

By this second desolation they were [brought] very low, made weak
and contemptible, and driven into obscurity all the world over. In
this state they wandered up and down for some season in all manner
of uncertainty. They had not only lost the place of their solemn wor-
ship, seeing it was wholly defiled, the- name of Jerusalem changed into
^lia, and themselves forbid to look towards it upon pain of death,^
but also, being now unspeakably diminished in their number, all
hope of contriving themselves into any condition of observing their
old rites and worship was utterly lost.^

Here they sat down amazed for a season, being at their wits' end,
as was threatened to them in the curse. But they will not rest so.
Considering, therefore, that their old religion could not be continued
without a Jerusalem and a temple, they began a nefai'ious attempt
against God, equal to that of the old world in building Babel, even
to set up a new religion, that might abide with them wherever they
were, and give them countenance in their infidelity and opposition
to the gospel unto the utmost. The head of this new apostasy was
one R. Judah, whom we may not unfitly call the Mohammed of the
Jews. They term him Hannasi, the "prince;" and Hakkadosh,
the "holy." The whole story of him and his companions, as re-
ported by the Jews, is well collected by Joseph de Voysin, Observat.
in Prooem. ad Pugi. Fidei. p. 26, 27. The sum of the whole concern-
ing this work is laid down by Maimonides in his prsefatio in Seder
Zeraiim, p. 36, 37 of the edition of Mr Pococke; wherein also a
sufficient account is given of the whole Mishna, with the names of
the Rabbins either implied in it or occasionally mentioned. This
man, about the year of Christ 190 or 200, when the temple had now
lain waste almost three times as long as it did in the Babylonish
captivity, being countenanced, as some of themselves report,^ by An-
toninus Pius, compiled the Jewish Koran, or the Mishna, as a rule

^ Euscb. Hist. lib. iv. cap. vi. ; Orosius. lib. vii. cap. xiii. ; Hieron.Com. in Zach. cap.
xi. Vid Tzemach. David, et Hotting. Hist. Ecclesi. Nov. Testam.

* " Dispersi, palabundi et cceli et soli sui extorres, vagantur per orbem sine homine,
sine Deo, rege, quibus nee advenarum jure terram patriam saltern vestigio salutate
conceditur." — Tertull. Apol.

8 " Post base processu temporis ventum est ad Eabbinu Hakkadosh, cui pax, qiii
fuit seculi sui phoenix, etc. Ille legem in Israele confirmavit seutentiis, dictis, et dif-
ferentiis ore traditis a Mose, usque ad tempora sua collectis, cum et ipse esset ex lis
qui ore tradita referebant. Collectis igitur sententiis et dictis istis, manum admovit
componendse Mishnce, quae omnium qute in lege scripta sunt prseceptorum explica-
tionem contiuei'et, partim traditionibus a Mose (cui pax), ore acceptis, partim conse-
quentiis argumentatione elicitis," etc. — Vid. R. Maimon. praefat. in Seder Zeraiim, edit.
Poc. p. 36-38.

ORIGIN OF THE HEBREW POINTS. 379

of their worship and ways for the future. Only, whereas Mohammed
afterward pretended to have received his figments by revelation
(though, indeed, he had many of his abominations from the Talmud),
this man pleaded the receiving of his by tradition, — the two main
engines that have been set up against the word of God. Out of such
Pharisaical traditions as were indeed preserved amongst them, and
such observances as they had learned and taken up from apostate
Christians, as Aquila and others, with such figments as were invented
by himself and his predecessors since the time of their being pub-
licly rejected and cursed by God, this man compiled the nViti'D ")2D,
— which is the text of their Talmud, and the foundation of their pre-
sent religion, — under the name of the old oral law. That sundry
Christian ceremonies and institutions, vilely corrupted, were taken
up by the Jews of those days, many of them being apostates, as were
also some of Mohammed's assistants in compiling of the Koran, I
shall, God assisting, elsewhere endeavour to evince and manifest.
That any gospel observances were taken from the Jews, as being in
practice amongst them before their institution by Christy will appear
in the issue to be a bold and groundless fancy.

The foundation mentioned being laid in a collection of traditions
and new invention of abominations, under the name of old traditions,
by this Kabbi, the following Talmuds are an improvement of the
same attempt of setting up a religion under the curse and against
the mind and will of God, that, being rejected by him, and left "with-
out king, Avithout prince, without sacrifice, without image, without
an ephod, and without teraphim," any kind of worship, true or false,
they might have something to give them countenance in their un-
belief The Talmud of Jerusalem, so called (for it is the product of
many comments on the Mishna in the city of Tiberias, where R.
Judah lived) because it was compiled in the land of Canaan, whose
metropolis was Jerusalem, was published about the year of Christ
230 : so it is commonly received, though I find Dr Lightfoot of late,
on supposition of finding in it the name of Diocletian the emperor,
to give it a later date ; but I confess I see no just ground for the al-
teration of his judgment from what he delivered in another treatise
before. The Doclet mentioned by the Rabbins was beaten by the
children of R. Judah Princeps, as himself observes, who lived in the
days of one of the Antoninuses, a hundred years before Diocletian,
Neither was ever Diocletian in a low condition in the east, being a
Sarmatian born, and living in the western parts; only he went with
Numerianus in that expedition into Persia, wherein he was made
emperor at his return. But this is nothing to my purpose. See
Lightfoot, Chorograph. cap. Ixxxi. p. ] 44. The Babylonian Talmud,
so called because compiled in the land of Babylon, in the cities of

380 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

Nahardea, Sora, and Pumbeditlia, whfere the Jews bad their syna-
gogues and schools, was finished about the year 506 or 510. In this
greater work was the mystery of their iniquity finished, and the en-
gine of their own invention for their further obduration perfectly
completed. These are now the rule of their faith, the measure of
their exposition of Scripture, the directory of their worship, — the
ground of their hope and expectation.

All this while the Jews enjoyed the letter of the Scriptures, as they
do to this day ; yea, they receive it sometimes with the honour and
veneration due to God alone. God preserved it amongst them for
our present use, their further condemnation, and means of tbeir fu-
ture conversion. But after the destruction of the temple, and rejec-
tion of tbeir whole church-state, the word was no longer committed
to them of God, nor were they intrusted with it, nor are to this day.
They have it not by promise or covenant, as tbey had of old, Isa.
lix. 21. Their possession of it is not accompanied with the adminis-
tration of the Spirit; without which, as we see in the instance of
themselves, the word is a dead letter, of no efficacy for the good of
souls. They have the letter amongst them, as at one time they had
the ark in the battle against the Philistines, for their greater ruin.

In this state and condition they everywhere discover their ran-
cour and malice against Christ, calling him, in contempt and reproach,
''^^^, who is nisny r\)p\^ tyinp^ j^'ini^ ^'n\l^ relating monstrous figments
concerning him and their dealiug with him, under the name of
" Jesus the son of Pandira." Some deny that by Jesus, the son of
Pandira and Stada, in the Talmud, the blessed Messiah is intended.
So did Galatinus, Arcan. Relig. Cathol. lib. i. cap. vii. ; and Reuch-
linnus Cabal, lib. i. p. 636 ; Guliel. Schickard., in Procem. Tarich.
p. 83. The contrary is asserted by Keynoldus, PraBlec. in lib. Apoc,
prselec. 103, p. 405, 406; Buxtorfius Lexic. Rab. voce ntOD, and also
in X'T'njD; Vorstius Not. ad Tzem. Dav. p. 264. And, in truth, the
reason pleaded by Galatinus and others to prove that they did not
intend our Saviour doth, upon due consideration, evince the con-
trary. The Jesus, say they, who is mentioned in the Talmud, lived
in the days of the Maccabees, being slain in the time of Hyrcanus,
or of Aristobulus, one hundred years before the death of the true
Messiah ; so that it cannot be he who is by them intended. But this
is invented by the cursed wretches, that it should not appear that
their temple was so soon destroyed after their wicked defection from
God in killing of his Son. This is most manifest from what is cited
by Genebrard from Abraham Levita, in his " Cabala Historioe,"
where he says that Christians invented this story, that Jesus was
crucified in the life of Herod (that is, the tetrarch), that it might
appear that their temple was destroyed immediately thereupon;

ORIGIN OF THE HEBREW POINTS. 881

" when/' saith lie, " it is evident from the Mishna and Tahnud that
he Hved in the time of Alexander, and was crucified in the days of
Aristobulus :" so discovering the true ground why they perverted the
whole story of his time, — namely, lest all the world should see their
sin and punishment standhig so near together. But it is well that
the time of our Saviour's suffering and death was affirmed even by
the heathens, before either their Mishna or Talmud were born or
thought of: " Abolendo rumori" (he speaks of Nero, and of his firing
Rome) " subdidit reos, et qusesitissimis poenis affecit, quos, per flagitia
invisos, vulgus Christianos appellabat. Auctor nominis ejus Christus,
Tiberio imperitante, per Procuratorem Pentium Pilatum supplicio
affectus erat,'' Tacit. Annal. lib. xv. cap. xliv. To return to our Jews :
universally in all their old writings they have carried on a design of
impugning him in his Gospel ; for as we need not their testimony, nor
any thing but the Scripture, for their conviction and auToxocraxpisla,
so, to acknowledge the truth, the places cited out of their Talmuds
and Gemara, from the Cabalists and other Rabbins, by Martinus
Raymundus, Porchetus, Galatinus, Reuchlinus, and others (setting
aside Galatinus his Gale Rezeia, which must be set aside), seem[ing]
to be wrested the most of them beside their intentions, as things
obscurely, metaphorically, and mystically written, are easily dealt
withal. Their disputes about the Messiah, when they speak of him of
set purpose, as in Lib. Sanhedrim, are foolish, contradictious triflings,
wherein they leave all things as uncertain as if they were wrangling
in their wonted manner, " de lana caprina." So that, for my part,
I am not much removed from the opinion of Hulsius (lib. i. p. 2,
die. sup. de Temp. Messise), that .^sop's Fables are of as much use
in Christian religion as the Judaical Talmud. Whilst they keep
the Scripture, we shall never want weapons out of their own armory
for their destruction. Like the Philistine, they carry the weapon
that will serve to cut off their own heads. Now, the Tiberian Maso-
retes, the supposed inventors of the points or vowels, and accents,
which we now use, were men living after the finishing of the last
Talmud, whose whole religion was built thereon.

Let us, then, a little, without prejudice or passion, consider who or
what these men were, who are the supposed authors of this work : —

1. Men they were (if any such were) who had not the word of God
committed to them in a peculiar manner, as their forefathers had of
old, being no part of his church or people, but were only outwardly
possessors of the letter, without just right or title to it, utterly un-
interested in the promise of the communication of the Spirit, which
is the great charter of the church's preservation of truth, Isa. lix. 21.

2. Men so remote from a right understanding of the luord, or the
mind and will of God therein, that they were desperately engaged

882 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

to oppose his truth in the books which themselves enjoyed, in all
matters of importance unto the glory of God or the good of their own
souls, from the beginning to the ending; the foundation of whose
religion was infidelity, and one of their chief fundamentals an op-
position to the gospel.^ 3. Men under the special curse of God
and his vengeance, upon the account of the blood of his dear Son.
4. Men all their days feeding themselves luith vain fables, and mis-
chievous devices against the gospel, labouring to set up a new re-
ligion under the name of the old, in despite of God ; so striving to
wrestle it out with his curse to the utmost. 5. Men of a profound
ignorance in all manner of learning and knowledge but only what
concerned their own dunghill traditions f as appears in their stories,
wherein they make Pyrrhus, king of Epirus, help Nebuchadnezzar
against Jerusalem, with innumerable the like fopperies. 6. Men
so addicted to such monstrous figments, as appears in their Talmuds,
as their successors of after ages are ashamed of, and seek to palliate
what tliey are able; yea, for the most part idolaters and magicians,
as I shall evince. Now, I dare leave it to the judgment of any godly,
prudent person, not addicted to parties and names of men, who is at
all acquainted with the importance of the Hebrew vowels and ac-
cents unto the right understanding of the Scripture, with what in-
fluence their present fixation hath upon the literal sense we embrace,
whether we need not very clear evidence and testimony, yea, un-
deniable and unquestionable, to cast the rise and spring of them upon
the invention of this sort of men.

Of all the fables that are in the Talmud I know none more in-
credible than this story, that men who cannot, by any story or other
record, be made to appear that they ever were in rerum natura, —
such men as we have described, obscure, unobserved, not taken notice
of by any learned man, Jew or Christian, — should in a time of deep
ignorance, in the place where they lived, amongst a people wholly
addicted to monstrous fables, themselves blinded under the curse of
God, find out so great, so excellent a work, of such unspeakable use-
fulness, not once advising with the men of their own profession and
religion, who then flourished in great abundance at Babylon and the
places adjacent, and impose it on all the world (that receive the
Scriptures), and have every tittle of their work received, without any
opposition or question from any person or persons, of any principle
whatever; yea, so as to have their invention made the constant rule
of all following expositions, comments, and interpretations. Credat
Apella.

To draw, then, to the close of this discourse, I must crave liberty

1 Fundament, nonum. apud Maimon. proefat. ad Perck. Chelek. p. 175, edit. Roc.
» Shobet Jebuda, p. 40.

OKIGIN OF THE HEBREW POINTS. S83

to profess that if I could be thoroughly convinced that the present
Hebrew punctuation were the figment and invention of these men,
I should labour to the utmost to have it utterly taken away out of
the Bible, nor should I (in its present station) make use of it any
more. What use such an invention might be of under catholic rules,
in a way of grammar, I shall not dispute ; but to have it placed in the
Bible as so great a part of the word of God is not tolerable. But
blessed be God, things are not as yet come to that pass ! I shall only
add, that whereas some of the most eminently learned and exei'cised
persons in all the learning and antiquity of the Jews that these latter
ages have produced, have appeared in the confutation of this fancy
of the invention of the points by some post-Talmudical Masoretes, I
am sorry their respect to the Rabbins hath kept them from the ma-
nagement of this consideration, which is to me of so great importance-
To what I have spoken I shall add the words of learned Dr Light-
foot, in his late Centuria Chorograph., which came to my hands
since the finishing of this discourse, cap. Ixxxi. p. 146: " Sitnt qui
punctata Biblia credunt a sapientibus Tiberiensibus " (he means
Elias only, for other Jews of this opinion there are none). " Ego im-
pudentiam Judseorum, qui fabulam invenerunt, non miror; Christi-
anorum credulitatem miror, qui applaudunt. Recognosce (quaeso)
nomina Tiberiensium a sita ilUc primum academia ad earn expiran-
tem, et quidnam tandem invenies nisi genus hominum prae Phari-
saismo insaniens, traditionibus fascinans et fascinatum, caecum, va-
frum, delirum; ignoscant, si dicam magicum et monstrosum? Ad
opus tam divinum homines quam ineptos, quam stolidos! Perlege
Talmud Hierosolymitanum, et nota qualiter illic se habeant K Juda,
R. Chamnath, Z. Judan, K Hoshaia, R. Chaija Rubba, R. Chaija
Bar Ba, R. Jochanan, reliquique inter Tiberienses grandissimi doc-
tores; quam serio nihil agunt; quam pueriliter seria; quanta in ipso-
rum disputationibus vafrities, spuma, venenum, fumus, nihil; et si
punctata fuisse Biblia in istiusmodi schola potes credere, crede et
omnia Talmudica. Opus Spiritus Sancti sapit punctatio Bibliorum,
non opus hominum perditorum, excsecatorum, araentium.'' In the
words of this learned person there is the sum of what I am plead-
ing for. Saith he, " I do not admire the Jews' impudence, who
found out that fable; I admire Christians' credulity, who applaud it.
Recount, I pray, the names of the Tiberians from the first founda-
tion of a university there to the expiring thereof, and what do you
find but a sort of men being mad with (or above) the Pharisees, be-
witching and bewitched with traditions, blind, crafty, raging; par-
don me if I say magical and monstrous? What fools, what sots, as
to such a divine work! Read over the Talmud of Jerusalem; con-
sider how R. Juda, R. Chamnath, Z. Judan, R. Hoshaia, R. Chaija

o81 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

Rubba, R. Chaija Bar Ba, R Jochanan, and tlie rest of the great
doctors among the Tiberians, do behave themselves ; how seriously
they do nothing; how childish they are in serious things; how much
deceitfulness, froth, venom, smoke, nothing, in their disputations:
and if you can believe the points of the Bible to proceed from such
a school, believe also their Talmud s. The pointing of the Bible
savours of the work of the Holy Spirit, not of wicked, blind, and
mad men."

The Jews generally believe these points to have been from mount
Sinai, and so downward by Moses and the prophets, at least from
Ezra and his companions, the men of the great synagogue; not de-
nying that the knowledge and use of them received a great reviving
by the Gemarists and Masoretes, when they had been much disused.
So R. Azarias at large, Imre Binah. cap. lix.

Had it been otherwise, surely men stupendously superstitious in
inquiring after the traditions of their fathers would have found some
footsteps of their rise and progress. It is true, there is not only the
opinion, but there are the arguments, of one of them to the contrary,
— namely, Elias Levita. This Elias lived in Germany about the
beginning of the Reformation, and was the most learned grammarian
of the Jews in that age. Sundry of the first reformers had acquaint-
andfe with him. The task not only of refoi^ming religion, but also
of restoring good literatm^e, being incumbent on them, they made
use of such assistances as were to be obtained then to that purpose.
This man (whom Thuanus takes notice of ^) lived with Paul us Fagius,
and assisted him in his noble promotion of the Hebrew tongue.
Hence haply it is that some of those worthies unwarily embraced
his novel opinion, being either overborne with his authority, or not
having leisure to search further after the truth. That the testimony
of this one Elias should be able to outweigh the constant attestation
of all other learned Jews to the contrary, as Capj)ellus affirms and
pleads, and as is insinuated in our Prolegomena,^ is fond to imagine ;
and the premises of that learned man fight against his own conclu-
sion. " It is known," saith he, " that the Jews are prone to insist
on every thing that makes for the honour of their people and lan-
guage; and therefore their testimony to the divine original of the
present punctuation, being in their own case, is not to be admitted.

I " Eodem fere tempore Palatinus abolita pontificia authoritate doctrinam Lutheri
recepit, eaque de causa Paulum Fagium tabernis Rhenanis in Palatinatu natum Hie-
delbcrgam evocavit. Is sub Volfgango Capitone jjerfectissimam lingua sanctre cogni-
tionem adeptus, cum egestate premeretur, Petri Bustori veri locupletis Isnce in qua illo
docebat senatoris liberalitate sublevatus Heliam ilium Judajorum doctissimum accer-
sendum curavit, et instituta typograpliica officina maximum ad solidam rerum Hebrai-
carum cognitiouem momentum attulit." — Thuanus Hist. lib. ii. ad an. 1504, p. 546.

s Proleg. 3, sect. 42.

ORIGIN OF THE HEBREW POINTS. 385

Only Ellas, who in this speaks against the common interest of his
people, is presumed to speak upon conviction of truth." But the
Avbole evidence in this cause is on the other side. Let us grant that
all the Jews are zealous of the honour and reputation of their nation
and language, as they are ; let us grant that they greedily close
with evei-y thing that may seem to have a tendency thereunto:
what will be the issue or natural inference from these premises?
Why, as nothing could be spoken more honourably of the Jews
whilst they were the church and people of God than that of Paul,
that " to them were committed the oracles of God/' so nothing can be
imagined or fixed on more to their honour since their divorce from
God than that their doctors and masters should make such an addi-
tion to the Scripture, so generally acknowledged to be unspeakably
useful. And to this purpose Elias, who was the father of this opi-
nion, was far from making such deductions thence as some do now-
a-days,. namely, that it is lawful for us to change the vowels and
accents at our pleasure, but ties all men as strictly to them as if they
had been the work of Ezra. It is Elias, then, that speaks in his own
case; whose testimony is, therefore, not to be admitted. What was
done of old and in the days of Ezra is ours, who succeed unto the
privileges of that church; what hath been done since the destruction
of the temple is properly and peculiarly theirs.

It may, perhaps, be thought that by the account given of the
Rabbins, their state and condition of old and of late, I might have
weakened one great argument which learned men make use of to
confirm the sacred antiquity of the present Hebrew punctuation,
taken from the universal consent and testimony of the Jewish doc-
tors, ancient and modern, this one Elias excepted. Who can think
such persons are in any thing to be believed? But, indeed, the case
is quite otherwise. Though we account them wholly unmeet for
the work that is ascribed unto them, and, on supposition that it is
theirs, affirm that it had need undergo another manner of trial than
as yet, out of reverence to its generally received antiquity, it hath
met withal ; yet they were mew still who were full well able to de-
clare what de facto they found to be so, and what they found other-
wise. It cannot, I think, be reasonably supposed that so many men,
living in so many several ages, at such vast distances from one
another, who, some of them, it may be, never heard of the names
of other some of them, should conspire to cozen themselves and all
the world besides in a matter of fact not at all to their advantage.
However, for my part, whatever can be proved against them I shall
willingly admit. But to be driven out of such a rich possession as
is the present Hebrew punctuation, upon mere surmises and con-
jectures, I cannot willingly give way or consent.

VOL. XVI. 25

SS6 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

It is not my design to give in arguments for the divine original
of the present Hebrew pmictuation; neither do I judge it necessary
for any one so to do whilst the learned Buxtorfius' discourse, " De
Origine et Antiquitate Punctoruni," lies unanswered. I shall, there-
fore, only add one or two considerations which to me are of weight,
and not, as I remember, mentioned by him or his father in his
*' Tiberias," or any other that I know of in their disputes to this
purpose.

1. If the points or vowels, and accents, be coevous with the rest
of the letters, or have an original before all grammar of that lan-
guage (as, indeed, languages are not made by grammar, but gram-
mars are made by languages), then the grammar of it and them
must he collected from the observation of their use, as they were
found in all their variety, before any such art was invented or used ;
and rules must be suited thereunto. The drawing into rules all the
instances that, being uniform, would fall under such rules, and the
distinct observation of anomalous words, either singly, or in excep-
tions comprehending many under one head that would not be so
reduced, was the work of grammar. But, on the other side, if the
vowels and accents were invented by themselves, and added to the
letters, then the rule and art of disposing, transposing, and changing
of them, must he constituted and fixed hefore the disposition of them;
for they were placed after the rules made, and according to them.
A middle way, that I know of, cannot be fixed on. Either they are
of the original writing of the language, and have had rules made by
their station therein, or they have been supplied unto it according
to rules of art. Things are not thus come to pass by chance ; nor was
this world created by a casual concurrence of these atoms. Now, if
the grammar or art was the ground and foundation, not the product
of their use, as I am confident I shall never see a tolerable answer
given to that inquiry of Buxtorfius the eider in his " Tiberias," why
the inventors of them left so many words anomalous and pointed
otherwise than according to rule or the constant course of the lan-
guage, precisely reckoning them up when they had so done, and
how often they are so used, as .. and ., for „, and _ for ^,and the
like, when they might, if they had so pleased, have made them all
regular, to their own great ease, advantage of their language, and
facilitating the learning of it to all posterity, the thing they seem to
have aimed at : so I cannot be satisfied why, in that long, operose,
and curious work of the Masoretes, wherein they have reckoned up
every word in the Scripture, and have observed the irregularity
of every letter and tittle, they never once attempt to give us out
those catholic rules whereby they or their masters proceeded in af-
fixing the points ; or whence it came to pass that no learned Jew for

ORIGIN OF THE HEBREW POINTS. 387

hundreds of years after should be able to acquaint us with that way,
but in all their grammatical instructions should merely collect obser-
vations, and inculcate them a hundred times over, according as they
present themselves to them by particular instances. Assuredly, had
this wonderful art of pointing, which for the most part may be re-
duced to catholic rules, and might have wholly been so if it were
an arbitrary invention, limited to no pre-existing writing, been found
out first and established as the norma and canon of affixing the
vowels, some footsteps of it would have remained in the Masora, or
among some of the Jews, who spent all their time and days in the
consideration of it.

2. In the days of the Chaldee paraphrast, when the prophecies of
the humiliation and death of their Messiah were only not under-
stood by them, yet lue see into how many several ways and senses
they are ivrested by that paraphrast, to affix some tolerable meaning
to them. Take an instance on Isa. liii. Jonathan there acknow-
ledges the whole prophecy to be intended of Christ, as knowing it
to be the common faith of the church; but not understanding the
state of humiUation which the Messiah was to undergo, he wrests
the words into all forms, to make that which is spoken passively of
Christ, as to his suffering from others, to signify actively, as to his
doing and exercising judgment upon others ! But now, more than
five hundred years after, when these points are supposed to be in-
vented, when the Rabbins were awake and knew full well what use
was made of those places against them, as also that the prophets
(especially Isaiah) are the most obscure part of the whole Scripture,
as to the grammatical sense of their words in their coherence, without
points and accents, and how facile it were to invert the whole sense
of many periods by small alterations in these rules of reading, yet
as they are pointed they make out incomparably more clearly the
Christian faith than any ancient translations of those places what-
ever. Johannes Isaac, a converted Jew, lib. i. ad Lindan., tells us
that above two hundred testimonies about Christ may be brought
out of the original Hebrew that appear not in the Vulgar Latin or
any other translation. And Raymundus Martinus, " Noverint quae
ejusmodi sunt " (that is, who blamed him for translating things im-
mediately out of the Hebrew, not following the Vulgar Latin) " in
plurimis valde sacrse Scripturse locis veritatem multo planius atque
perfectius pro fide Christiana haberi in litera Hebraica quam in
translatione nostra," Prooem. ad Pug. Fid. sec. 14, Let any man
consider those two racks of the Rabbins and swords of Judaical un-
belief, Isa. liii, and Dan, ix,, as they are now pointed and accented
in our Bibles, and compare them with the translation of the LXX.,
and this will quickly appear unto him. Especially hath this been
i

888 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

evidenced, since the Socinians^ as well as the Jews have driven the
dispute about the satisfaction of Christ to the utmost scrutiny and
examination of every word in that 53d of Isaiah. But yet, as the
text stands now pointed and accented, neither Jews nor Socinians
(notwithstanding the relief contributed to them by Grotius wresting
that whole blessed prophecy to make application of it unto Jeremiah,
thinking therein to outdo the late or modern Jews; Abrabanel and
others applying it to Josiah, the whole people of the Jews, Messiah
Ben Joseph, and I know not whom) have been able, or ever shall
be able, to relieve themselves from the sword of the truth therein.
Were such exercitations on the word of God allowable, I could easily
manifest how, by changing the distinctive accents and vowels, much
darkness and perplexity might be cast on the contexture of that
glorious prophecy. It is known, also, that the Jews commonly plead
that one reason why they keep the copy of the law in their syna-
gogues without points is, that the text may not be restrained to one
certain sense, but that they may have liberty to draw out various,
and, as they speak, more eminent senses.

CHAPTER VL

Arguments for the novelty of the Hebrew points proposed to consideration — The
argument from the Samaritan letters considered and answered — Of the copy
of the law preserved in the synagogues without points — The testimony of
Elias Levita and Aben Ezi-a considered — Of the silence of the Mishna, Tal-
mud, and Gemara, about the points — Of the Keri and Ketib— Of the num-
ber of the points — Of the ancient translations, Greek, Chaldee, Syriac — Of
Jerome — The new argument of Morinus in this cause — The conclusion about
the necessity of the points.

But because this seems to be a matter of great importance, where-
in the truth formerly pleaded for appears to be nearly concei'ued, I
shall, ojg h rrapodoj, very briefly consider the arguments that are usually
insisted on (as in these Prolegomena) to prove the points to be a
novel invention; I mean of the men and at the time before men-
tioned. Particular instances I shall not insist 'upon, nor is it necessaly
I should so do; it hath been done already. The heads of arguments,
which yet contain their strength, are capable of a brief despatch,
which shall be given them in the order wherein they are represented
by the Prolegomena, Prolog. 8, sect. 88-40.

1. It is said, then, "That whereas the old Hebrew letters were the
present Samaritan,^ the Samaritan letters having been always without

' Faustus Socin. de Jesu Christo Servatore ; Crellius Cont. Grot. p. 62.

^ Pietro Delia Valle had discovered, in his travels through the east, a copy of the

ARGUMENTS FOR THE NOVELTY OF HEBREW POINTS REFUTED. 389

points, as they yet continue, it is manifest that the invention of the
points must he of a later date than the change of the letters, which
was in the days of Ezra ; and so, consequently, be the work of the post-
Talmudical Masoretes." " Pergula Pictoris !" This whole objection is
made up of most uncertain conjectures. This is not a place to speak
at large of the Samaritans, their Pentateuch, and its translation.
The original of that nation is known from the Scripture, as also their
worship of God, 2 Kings xvii. Their solemn excommunication and
casting out from any interest among the people of God is also re-
corded, Ezra ix. x., Nehem. xiii. Their continuance in their abomi-
nations after the closing of the canon of the Scripture is reported by
Josephus, Antiq. lib. xi. cap. viii. In the days of the Maccabees they
were conquered by Hyrcanus, and brought into subjection by the
Jews, Joseph. Antiq. lib. xiii. cap. x. Yet their will-worship, upon
the credit of the tradition of their fathers, continued to the days of our
Saviour, and their hatred to the people of God, John iv. 9, 22. When,
by whom, in what character, they first received the Pentateuch, is
most uncertain; — not likely by the priest sent to them; for notwith-
standing his instructions, they continued in open idolatry, which evi-
dences that they had not so much as seen the book of the law.
Probably this was done when they were conquered by Hyrcanus, and
their temple razed, after it had stood two hundred years. So also
did the Edomites. What diligence they used in the preservation of
it, being never committed to them by God, we shall see afterward.
That there are any of them remaining at this day, or have been these
thousand years past, is unknown. That the letters of their Penta-
teuch were the ancient Hebrew letters, as Eusebius, Jerome, and
some of the Rabbins, report, seems to me (on the best inquiry I have
been able to make) a groundless tradition and mere fable. The evi-
dences tendered to prove it are much too weak to bear the weight
of such an assertion. Eusebius speaks only on report; affi^rmatur, —
it was so affirmed, on what ground he tells us not. Jerome, indeed,
is more positive; but give me leave to say, that supposing this to be
false, sufficient instances of the like mistakes may be given in him.
For the testimony of the Talmud, I have often declared that with
me it is of no weight, unless seconded by very good evidence. And
indeed the foundation of the whole story is very vain. The Jews are
thought and said to have forgot their own characters in the captivity,
and to have learned the Chaldean, upon the account whereof they
adhered unto it after their return, when the same men were alive at

Samaritan Pentateuch, which was presented in 1G20 to the library of the Oratory at
Paris, by Harlaeus dc Sancy. It excited considerable sensation among the learned, was
reputed of great antiquity, and held to be derived from some copy antecedent to the
Babylonish captivity. It contained no vowel points, and hence the analogical argument
to which our author refers against the antiquity of the Hebrew points. — Ed.

390 INTEGRITY AND PUEITY OF THE HEBREW AND GREEK TEXT.

the burning of the one and the building of the other temple. That the
men of one and the same generation should forget the use of their
own letters, which they had been exercised in, is incredible. Besides,
they had their Bibles with them always, and that in their own cha-
racter only; whether they had any one other book or no, we know
not. And whence, then, this forgetting of one character and learn-
ing of another should arise doth not appear; nor shall I, in such an
improbable fiction, lay much weight on testimonies the most ancient
whereof is six hundred years later than the pretended matter of fact.
The most weighty proof in this case is taken from the ancient
Judaical coins, taken up with Samaritan characters upon them.
We are now in the high road of forgeries and fables; in nothing hath
the world been more cheated. But be it granted that the pretended
coins are truly ancient, must it needs follow that because the letters
were then known and in use, that they only were so, — that the Bible
was written with them, and those now in use unknown? To salve
the credit of the coins, I shall crave leave to answer this conjecture
with another. The Samaritan letters are plainly preternatural (if I
may so say), a studied invention, — in their frame and figure fit to
adorn, when extended or greatened, by way of engraving or emboss-
ing, any thing they shall be put upon or cut in. Why may we not
think they were invented for that purpose, namely, to engrave on
vessels and to stamp on coins, and so came to be of some use in writ-
ing also? Their shape and frame promise some such thing. And
this is rendered the more probable from the practice of the Egyptians,
who, as Clemens Alexandrinus^ tells us, had three sorts of letters;
one which he calls Icr/oroXo/pap/x^, with which they wrote things of
common use; another termed by him 'upoypafiTiri, used by the priests
in the sacred writings; and the other '/spoyXv^nx/i, which also was of
two sorts, simple and symbolical. Seeing, then, it was no unusual
thing to have sundry sorts of letters for sundry purposes, it is not
improbable that it was so also among the Jews: not that they wrote
the sacred writings in a peculiar character as it were to hide them,
which is declaimed against, but only that the other character might
be in use for some purposes ; which is not unusual. I cannot think
the Greeks of old used only the uncial letters, which yet we know
some did ; though he did not who wrote Homer's Iliad in no greater
a volume than would go into a nutshell.

* AuTixa ?£ «( "rap' AiyuTr'iois ^aiSivo/Aivoi, vrpurov fiiv iravraiv t^v Aiyvn'Tiav ypafi/xcc'ruv
ftiiohov \xfj,av6a,vi!vffi, tjjv I'^irToXoypa^ixhv KaXovf/^ivtiv ost/Ts^asv di, Ispccrixiiv >) ^puvrai o'l
itpoypafi/ianTi' uffrdrnv Ss Koi TiXivraiay, Tnv hpoyXv^ixriv fis h ft.iv Iitti S/a rav -rptiTcov
ffroi^tietiv xvpioXayixn, h Ss trufiSoXix^' Trts Vi trvftSoXixti; *i filv xupioXoyiiTai xa.ra (/.ifinffiv
il St Idtx-xip 'rpo'jttxui ypeiipiTai, n S's avrixpv; dXXrtyopurai xttra tiiio,; aiviy/^ov;' riXiov yap euv
ypcc^f/ai (iovXof^ivot, xuxXov ■rotoviri' ffiXrivm Sf, ir^nf^a, fmvciiTis, xara To KvpioXttyovfiivo* iiooi.

■ — Clemens. Alex., Stromat. lib. v.

ARGUMENTS FOR THE NOVELTY OF HEBREW POINTS REFUTED. 391

But if that should be granted that cannot be proved, — namely, that
such a change was made, — yet this prejudices not them in the least
who affirm Ezra and the men of the great congregation to have been
the authors of the points, seeing the authors of this rumour affixed
that as the time wherein the old Hebrew letters were excommuni-
cated out of the church, together with the Samaritans. Nay, it casts
a probability on the other'hand, namely, that Ezra, laying aside the
old letters because of their difficulty, together with the new in-
troduced the points, to facilitate their use. Nor can it be made to
appear that the Samaritan letters had never any vowels affixed to
them. Postellus affirms that the Samaritans had points in the days
of Jerome, and that their loss of them is the cause of their present
corrupt reading: "Punctis hodie quse habebant Hieronymi tempori-
bus carent: leguntque, sine punctis admodum depravate," Postell.
Alphab. 12 lingua. There were always some copies written without
vowels, which might be preserved, and the others lost. That people
(if we have any thiug from them) being wicked, ignorant, sottish,
superstitious, idolatrous, rejecters of the greatest part of the Scrip-
ture, corrupters of what they had received, might neglect the task of
transcribing copies with points, because a matter of so great care and
diligence, to be performed aright. Nor is it improbable, whatever is
pretended to the contrary, that, continuing in their separation from
the people of God, they might get the law written in a character of
their own choosing, out of hatred to the Jews.

Now, let any man judge whether, from this heap of uncertainties,
any thing can arise with the face of a witness, to be admitted to give
testimony in the cause in hand. He that will part with his posses-
sion on such easy terms never found much benefit in it.

2. The constant practice of the Jews in preserving in their syna-
gogues one book, which they almost adore, written without points, is
alleged to the same purpose ; "for what do they else hereby but tacitly
acknowledge the points to have a human original?" Ans. But it is
certain they do not so acknowledge them, neither by that practice
nor by any other way, it being the constant opinion and persuasion
of them all (Elias only excepted) that they are of a divine extract;
and if their authority be to be urged, it is to be submitted unto in
one thing as well as in another. The Jews give a threefold ac-
count of this practice: — (1.) The difficulty of transcribing copies
without any faihng, the least rendering the whole book, as to its use
in their synagogues, profane. (2.) The liberty they have thereby to
draw out various senses, more eminent, as they say (indeed more vain
and curious), than they have any advantage to do when the reading
is restrained to one certain sense by the vowels and accents. (3.) To
keep all harners'm. dependence on their teachers, seeing they cannot

S92 INTEGRITY AND PUIUTY OF THE HEBREW AND GREEK TEXT.

learn the mind of God but by their exposition, R Azarias, hb. Imre
Binah. cap. lix. If these reasons satisfy not any as to the ground
of that practice, they may be pleased to mquire of them for others
who intend to be bound by their authority; — that the points were
invented by some late Masoretes they will not inform them. For
Jesuitical stories out of China, they are with me, for the most part,
of the like credit with those of the Jews in their Talmud; he that
can believe all the miracles that they work, where men are not
warned of their juggling, may credit them in other things. How-
ever, as I said, I do not understand this argument: "The Jews keep
a book in their synagogues without points, therefore the points and
accents were invented by the Tiberian Masoretes;" when they never
read it, or rather sing it, but according to every point and accent
in ordinary use. Indeed, the whole profound mystery of this busi-
ness seems to be this, that none be admitted to read or sing the
law in their synagogues until he be so perfect in it as to be able to
observe exactly all points and accents in a book wherein there are
none of them.

8. The testimony of Elias Levita, not only as to his own judg-
ment, but also as to what he mentions from Aben Ezra and others,
is insisted on. " They affirm," saitli he, " that we have received the
whole punctuation from the Tiberian Masoretes." Ans. It is very
true that Elias was of that judgment; and it may well be supposed,
that if that opinion had not fallen into his mind, the world had been
little acquainted with it at this day. That by " receiving of the punc-
tuation from the Tiberians," the continuation of it in their school, not
the invention of it, is intended by Aben Ezra, is beyond all excep-
tion evinced by Buxtorfius, De Punct. Autiq. par. i. cap. iii. Nor can
any thing be spoken more directly to the contrary of what is in-
tended, than that which is urged in the Prolegomena from Aben
Ezra, Comment, in Exod. xxv. 31, where he affirms that he saw
some books examined in all the letters, and the whole punctuation
by the wise men of Tiberias, namely, to try whether it were done
exactly according to the patterns they had. Besides, all Elias' ar-
guments are notably answered by E.. Azarias, whose answers are
repeated by Joseph de Voysin in his most learned Observations on
the Prooemium of the Pugio Fidei, p. 91, 92. And the same Azarias
shows the consistency of the various opinions that were among the
Jews about the vowels; ascribing them as to their virtue and force
to Moses, or God on Mount Sinai; as to their figure and character to
Ezra ; and as to the restoration of their use unto the Masoretes.

4. The silence of the Mishna Gemara, or whole Talmud, concern-
ing the points is further urged. This argument is also at large dis-
cussed by Buxtorfius, and the instances in it answered to the full;

ARGUMENTS FOU THE NOVELTY OF HEBREW POINTS REFUTED. 393

nor is it needful for any man to add any thing further until wliat he
hath discoursed to this purpose be removed. See par. i. cap. vi.
See also Glassius, lib. i. tract, i. De Textus Hebrgei Puritate, who gives
instances to the contrary; yea. and the Talmud itself, in Nedarim, or
" of vows," chap, iv., on Nehem. viii. 8, doth plainly mention them ;
and treatises more ancient than the Talmud, cited by K. Azarias
in Imre Binah, expressly speak of them. It is to me a sufficient
evidence, able to overbear the conjectures to the contrary, that the
Talmudists both knew, and in their readings were regulated by, the
points now in use, in that, as many learned men have observed,
there is not one text of Scripture to be found cited in the Talmud
in any other sense, as to the literal reading and meaning of the
words, than only that which it is restrained unto by the present
punctuation; when it is known that the patrons of the opinion
under consideration yield this constantly as one reason of the seventy
translators reading words and sentences otherwise than we read them
now in our Bibles, — namely, because the books they used were not
pointed, whereby they were at liberty to conjectui'e at this or that
sense of the word before them. This is one of the main pillars of
Cappellus' whole fabric in his Critica Sacra. And how it can be
fancied there should be no variety between our present reading and
the Talmudists', upon supposition they knew not the use of points, I
know not. Is it possible, on this supposition, there should be such a
coincidence between their and our present punctuation, when, on the
same principle, it seems there are so many variations by the LXX.
and the Chaldee paraphrast?

5. Of the ^T'?'! ''li?, which are pleaded in the next place to this
purpose, I shall speak afterward. The difference in them is in the
consonants, not in the vowels; which yet argues not that there were
no vowels when they were collected or disposed as now we find them.
Yea, that there were no vowels in the copies from whence they were
collected (if they were so collected) may be true, but that that col-
lection was made any later, for the main of it, than the days of Ezra
doth not appear. Now, whatever was done about the Scripture in the
Judaical church before the times of our Saviour is manifest to have
been done by divine authority, in that it is nowhere by him reproved,
but rather the integrity of every word is by him confirmed. But of
these things distinctly by themselves afterward we are to speak.

6. A sixth argument for the novelty of the j^oints is taken from
their number; for whereas it is said all kinds of sounds may be ex-
pressed by five vowels, we are in the present Hebrew punctuation
supplied with fourteen or fifteen, which, as it is affirmed, manifests
abundantly that they are not coevous or connatural to the language
itself, but the arbitrary, artificial invention of men, who have not as-

39 •i INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

signed a sufficient difference in their force and sound to distinguish
them in pronunciation. But this objection seems of small import-
ance. The ground of it is an apprehension that we still retain ex-
actly the true pronunciation of the Hebrew tongue ; which is evidently
false. (1.) It is now near two thousand years since that tongue was
vulgarly spoken in its purity by any people or nation. To imagine
that the true, exact, distinct pronunciation of every tittle and syllable
in it, as it was used by them to whom it was vulgar and natural, is
communicated unto us, or is attainable by us, is to dream pleasantly
whilst we are awake. Aben Ezra makes it no small matter that men
of old knew aright how to pronounce Kamets Gadol. Saith he,
bm YKipn Nnp^ D''i?nr NpnaiSi nnt^'o '•oan dj snni: '•jj'jn, — " The men
of Tiberias, also the wise men of Egypt and Africa, knew how to
read Kamets Gadol." (2.) Even the distinct force of one consonant,
and that always radical, y, is utterly lost, so that the present Jews
know nothing of its pronunciation. (8.) Nor can we distinguish now
between 3n and ptJ, between 2 and !|, though the Jews tell us that
the wise men of Tiberias could do so twelve hundred years ago; as
also between x and _, .. and .,, ^i and ., ; nor is the distinct sound of
Nnny so obvious unto us. (4.) The variety of consonants among many
nations, and their ability to distinguish them in pronunciation, makes
this of little consideration. The whole nation of the Germans dis-
tinguish not between the force and sound of t and d; Avhereas the
Arabic dal and dhsal, dad, ta, and da, manifest how they can
distinguish those sounds. (5.) Nor are the Jewish b' t:'" D T f answered
distinctly in any other language; to distinguish some of which good
old Jerome had his teeth filed, by the direction of his Nicodemus.^
(6.) The truth is, the Hebrews have but ten vowels, five long and five
short, or five great and five less; Sheva is but a servant to all the
rest, and its addition to Segol and Pathakh makes no new vowels.
To distinguish between Kamets Khatuph and Khatuph Kamets
there is no colour. Seven only of them, as Morinus hath manifested
out of R. JehudaChiug, one of the first grammarians among the Jews,
namely, , . .. .,!Li 'i, they called, of old, kings, or the chief rulers of all
the motions of the letters. So that indeed they have not so many
figures to distinguish sounds by, with all their vowels, as have the
Greeks. Besides the seven vowels, they have twelve diphthongs,
and three of them, as to any peculiar sound, as mute as Sheva. It
is true, Pliny tells us that Simonides Melicus found out two of
the vowels, jj and w, as he did also two consonants, ^ and 4/; but
surely he did so because he found them needful to answer the dis-

* " Vcni rursum Hierosolymam, et Bethlehem ubi labore pretii Bartemium Judoeum
nocturnum habui prseceptorem ; timebat enim Judeeos, et exhibebat se naihi alium
Nicodemum." — Hieron. Ep. ad Oceanum.

AEGUMENTS FOE THE NOVELTY OF HEBEEW POINTS EEFUTED. 395

tirict sounds used in that language, or he had deserved little thanks

for his invention.^ Speaking lately with a worthy learned friend^

about a universal character, which hath been mentioned by many,

attempted by divers, and by him brought to that perfection as Avill

doubtless yield much if not universal satisfaction unto learned and

prudent men, when he shall be pleased to communicate his thoughts

upon it to the world, we fell occasionally on the difference of apert

sounds or vowels: which when I heard him with good reason affirm

to be eight or nine, remembering this argument about the Hebrew

points, I desired him to give his thoughts in a few words the next

day; which he did accordingly. Now, because his discourse seems

evidently to discover the vanity of this pretence, that the Hebrew

vowels are an arbitrary invention from their number, I have here

inserted it: —

. . J •,, (Simple. Vowels.

Apert sounds are either -St^ Vi -rv- i i

(Double. Diphthongs.

1. Apei't simple sounds are distinguishable ■< . ., •',.

(1.) The formal difference is that which doth constitute several letters, and
must depend upon the various apertion required to the making of them, together
with the gravity or acuteness of the tone which is made by them; according to
which there are at least eight simple vowels, that are by us easily distinguishable,
namely, —

1. ) -p (magis acutum : as in he, me, she, ye, etc.

2. > (mi, us acutum: as the English, the; the Latin, me, te, se, etc.

3. I or Y, which are both to be accounted of one power and sound. Shi,

di ; thy, my.
4. 1 . C magis apertuni. All, tall, gall, wall.
5. ) i minus apertum. Ale, tale, gale, wale.
6. ) Q (rotundum, minus grave: as the English, go, so, no ; the Latin, do.

7. j ( magis grave et pingue: as the English, do, to, who.

8. U as in tu, use, us, etc.

So many apert simple sounds there are evidently distinguishable: I would be
loath to say that there neither are nor can be any more ; for who knows how
many other minute differences of apertion and gravity may be now used, or here-
after found out by others, which practice and custom may make as easy to them
as these are to us?

(2.) But besides this formal difference, they are some of them accidentally dis-
tinguishable from one another, with reference to the quantity of time required to

' " Literas semper arbitror Assyrias fuisse, sed alii apud Egyptios a Mercuric, ut
Gellius; alii apud Tyros repertas volant: utique in Grseciam intulisse e Phoenice
Cadmum sexdecim numero, quibus Trojano bello adjecisse quatuor hac figura ^l <p x-
Palimedem totidem, post eum Simonidem Melicum % n ■^ a, quarum omnium vis in
nostris cognoscitux-." — Plinius Nat. Hist. lib. vii. cap. Ivi. qute quis in vita invenerit.

« Dr Wilkins, ward, of Wad. Col. : [afterwards bishop of Chester, and author of a
celebrated " Essay towards a Real Character and Philosophical Language." On account
of his literary pursuits in this direction, Owen seems to have appealed to him as an
authority in the present instance. A complete and more accurate classification of sounds
will be found in certain recent works. See a list of authors on the subject in the ap-
pendix to the " Essentials of Phonetics," by Ellis. — Ed.]

396 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

their prolation, whereby the same vowel becomes sometimes long [and sometimes]

short: —

o -ri • i. (Long. Mete, steme.

bo ill mm. acut i o., ,-■

(fehort. Met, stem.

Y (L. Alive, give, drive, title, thine.

(S. Live, give, driven. J^~ i. e., tittle, thin.

A „• .A (L. Bate, hate, cate, same, dame — ae.

A mm. apert. A ... < „ -r, , '

( fe. iiat, hat, cat, sum, dam.

O.J (L. One, none, note, etc. — oevcloa,.

rotund 1 o /-> / t x

( o. One (non Lat.), not.

jT (L, U.se, tune, pule, acute. ue.

( S. Us, tun, pull, cut.

The other remaining vowels, namely, E magis acut., A magis apert., and O

magis grave, do not change their quantities, but are always long.

2. Diphthongs are made of the complexion of two vowels in one syllable,

where the sounds of both are heard. These are : —

1. Ei, ey Hei, Lat. They.

2. Ea Eat, meat, seat, teat, yea, plea.

3. Eu, ew Heu, Lat. Few, dew.

4. Ai, ay Aid, said, pay, day.

5. Au, aw Audience, author, law, draw.

6. Oi, oy Point, soil, boy, toy.

7. On, ow Rout, stout, how, now.

8. Ui, uy Bui, juice.

9. Eo Yeoman, people.

How other diphthongs (which have been used) may be significant for the ex-
pression of long vowels, see noted above.

There is, then, very little weight to be ventured upon the strength
of this objection.

7. It is further pleaded, Proleg. 8, sect. 46, that the ancient trans-
lations,— the Greek, the Chaldee, and the Syriac, — do manifest that
at the time of their composing the points were not invented, and
that because in sundry places it is evident that they read otherwise,
or the words with other points (I mean as to the force and sound, not
figure of them) than those now affixed. For this purpose, very many
instances are given us out of the Septuagint, especially by Cappellus ;
Grotius also takes the same course. But neither is this objection of
any force to turn the scale in the matter under consideration. Some-
what will, in the close of this discourse, be spoken of those transla-
tions. The differences that may be observed in them, especially in the
former, would as well prove that they had other consonants, — that is,
that the copies they used had other letters and words, — than ours, as
other vowels ; yea, if we must suppose that where they differ from our
present reading they had other and better copies, it is most certain
that we must grant ours to be very corrupt. " Hoc Ithacus vellet."
Nor can this inference be avoided, as shall, God willing, be further
manifested, if occasion be administered. The truth is, the present
copies that we have of the Septuagint do in many places so vary from

ARGUMENTS FOR THE NOVELTY OF HEBREW POINTS REFUTED. 897

the original that it is beyond all conjecture what should occasion it. I
wish some would try their skill upon some part of Job, the Psalms,
and the Prophets, to see if, by all their inquiries of extracting various
lections, they can find out how they read in their books, if they ren-
dered as they read, and we enjoy what they rendered. Simeon de
Muis tells us a very pi-etty story of himself to this purpose, Assert.
Verit. Heb, sect. 1 ; as also how ridiculous he was in his attempt.
But I shall recall that desire. The Scripture, indeed, is not so to be
dealt withal; we have had too much of that work already. The
rabbinical N"ipn ba is not to be compared with some of our critics'
Temura and Notarjecon.^ Of the Chaldee paraphrase I shall speak
afterward. It seems not to be of the antiquity pretended. It is
not mentioned by Josephus, nor Origen, nor Jerome ; — but this will
not impeach its antiquity. But whereas it is most certain that it was
in high esteem and reverence among all the Jews before the time
assigned for the punctuation of the points, it seems strange that they
should, in disposing of them, differ from it voluntarily in so many places.
Besides, though these translators, or any of them, might use copies
without vowels, as it is confessed that always some such there were,
as still there are, yet it doth not follow at all that therefore the points
were not found out nor in use. But more of this when we come to
speak distinctly of these translations.

8. Of the same importance is that which is, in the last place, in-
sisted on from the silence of Jerome and others of the ancients as to
the use of the points among the Hebrews. But [as] Jerome saw not
all things (he saw not the Chaldee paraphrase, which our authors
suppose to have been extant at least four hundred years before him),
so it cannot be made evident that he mentioned all that he saw. To
speak expressly of the vowels he had no occasion ; there was then
no controversy about them, nor were they then distinctly known by
the names whereby they are now called. The whole current of his
translation argues that he had the Bible as now pointed ; yea, learned
men have manifested by instances that seem of irrefragable evidence
that he had the use of them; or, it may be, he could not obtain a
pointed copy, but was instructed by his Jew in the right pronuncia-
tion of words. Copies were then scarce, and the Jews full of envy.
All these things are uncertain. See Munster. Prasfat. ad Bib. The
truth is, either I cannot understand his words, or he doth positively
affirm that the Hebrew had the use of vowels, in his Epistle to Eva-
grius, Epist. 126: "Nee refert utrum Salem an Salim nominetur,

' Cabalistic signs, — n-l^n and ■|'"p]'~'^3 , the former denoting a change either by trans-
position of letters, or by altering the alphabetical order of the letters; the latter being
applied to instances in which one letter written is held to be the sign for a whole word
or object. — Ed.

898 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

cum vocalibus^ in medio litteris perraro utantur Hebrsei." If they
did it yerraro, they did it, and then they had them, though in those
days, to keep up their credit in teaching, they did not much use
them. JSfor can this be spoken of the sound of the vowels, but of
their figures; for surely they did not seldom use the sounds of
vowels, if they spake often. And many other testimonies from him
may be produced to the same purpose.

Morinus, in his late " Opuscula Hebrsea Samaritica," in his digres-
sion against the Hebrew points and accents, the first part, p. 209,
brings in a new argument to prove that the puncta vocalia were in-
vented by the Jewish grammarians, however the distinction of sec-
tions might be before. This he attempts out of a discourse of Aben
Ezra concerning the successive means of the preservation of the
Scripture ; first, by the men of the great synagogue, then by the
Masoretes, then by the grammarians. As he assigns all these their
several works, so to the grammarians the skill of knowing the pro-
gresses of the holy tongue, the generation of the kingly points and
of Sheva, as he is by him there cited at large. After, he labours to
prove by sundry instances that the puncta vocalia are by him called
reges, and not the accents, as is now the use; and in the addenda
to his book, prefixed to it, he triumphs upon a discovery that the
vowels are so called by Rabbi Jehuda Chiug, the most ancient of
the Jewish grammarians. The business is now, it seems, quite
finished, and he cries out, " Oculis aliorum non egemus amplius,
auToVra/ nunc sumus"! A sacrifice is doubtless due to this drag of
Morinus. But quid dignum tanto ?

The place insisted on by him out of Aben Ezra was some years
before produced, weighed, and explained, by Buxtorf, out of his
K'npn \wh ^JrxD or the Standard of the Holy Tongue, De Punct.
Orig. par. i. p. 13, 14, cap. iii.; and it is not unlikely, from Morinus
his preface to his consideration of that place, that he fixed on it some
years ago, that he learned it from Buxtorfius, by the provision that
he lays in against such thoughts; for what is it to the reader when
Morinus made his observations? The manner of the men of that
society in other things gives sufficient grounds for this suspicion. And
Simeon de Muis intimates that he had dealt before with the father
as he now deals with the son, Censur. in Exercitat. iv. cap. vii. p. 1 7;
himself, with great and rare ingenuity, acknowledging what he re-
ceived of him : Assert. Verit. Heb. cap. v., " Dicesve me haec omnia
mutuatum a Buxtorfio? quidni vero mutuor, si necesse erit." But
what is the great discovery here made ? 1. That the puncta vocalia are

I Words seemingly conclusive in favour of Owen's view, if Jerome understood by
" vacates " what we understand by "vowels." The former, however, in the language
of Jerome denotes "gutturals." See Havernick's " Introduction to the Old Testa-
ment," sect. 5-3, and Hupfeld, s. 580. — Ea

ARGUMENTS FOR THE NOVELTY OF HEBREW POINTS REFUTED. 399

some of them called reges; the accents have now got that appellation ;
some of them are reges, and some ministri : so that the present state
of things in reference to vowels and accents is but novel. 2. That
the grammarians invented these regia puncta, as Aben Ezra says.

But, I pray, what cause of triumph or boasting is in all this goodly
discovery? Was it ever denied by any that the casting of the names
of the vowels and accents, with the titles, was the work of the gram-
marians? was it not long since observed by many that the five long
vowels, with . and .,, were called of old reges? and that the dis-
tinction of the vowels into long and short was an invention of the
Christians rather than Jewish grammarians, the Jews calling them
some absolutely reges, some great and small, some matres et filias?
" But then," saith he, " the grammarians were the inventors of these
points." Why so ? " Aben Ezra refers this unto the work of the
grammarians, to know the progresses of the holy tongue, the genera-
tion of those kings," etc. But can any thing be more evident against
his design than his own testimony? It was the work of the gram-
marians to know these things, therefore not to invent them. Did
they invent the radical and servile letters? Surely they also then
invented the tongue; for it consists of letters radical and servile, of
points and accents: and yet this is also ascribed to them by Aben
Ezra. But it is well that Morinus hath at length lighted upon R
Jehuda Chiug. His opinion before was collected out of Kimchi,
Ephodius, Muscatus, and others. But what says he now himself?
For aught that appears, by what we have quoted by Morinus, he is like
to prove a notable witness of the antiquity of the points. It may be
well supposed that Morinus, writing on set purpose against their an-
tiquity, would produce that testimony which in his whole author was
most to his purpose; and yet he fixes on one wherein this ancient
grammarian, who lived about the year of Christ 1150 or 1200, cives
us an account of the points, with their names, without the least inti-
mation of any thing to the impeachment of their divine original. So
also the same Aben Ezra on Ps. ix. 7 tells us of one Adonim Ben-
lafrad, who, long before this R. Jehuda, found . for , in an ancient
copy. And therefore, when Morinus comes to make the conclusion
of his argument, discovering, it seems, himself the folly of the pre-
tence that the points were invented by the grammarians, the last
sort of men mentioned by Aben Ezra, he says, " Procul omni dubio
est, et luce meridiana clarius Aben Ezram sensisse omnium vocalium
punctationem a Masorethis Tiberiensibus, et grammaticis, qui hos
sequuti sunt, originem ducere." But of these Masoretes there is
not one word in the premises, nor is any such thing assigned unto
them by Aben Ezra, but quite another employment, — of making a
hedge about the law, by their observations on all the words of it; —
and had he dreamed of their inventing the points, he would sure

400 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

enougli have assigned that work to them ; and as for the grammarians,
his own testimony lies full to the contrary.

And these are the heads of the arguments insisted on by Cappel-
lus and others, and by these Prolegomena, to prove the Hebrew punc-
tuation to be an invention of the Jews of Tiberias five hundred years
or more after the incarnation of Christ. " Brevis Cantilena, sed
longum Epiphonema." As I have not here designed to answer
them at large, with the various instances produced to give counte-
nance unto them (nor is it needful for any so to do until the answer
already given to them be removed), so by the specimen given of their
nature and kind, the sober and pious reader may easily judge whe-
ther there be any force in them to subvert the persuasion opposed
by them, grounded on the catholic tradition and consent of the
Jews; the uncontradicted reception of them absolutely, without the
least opposition, all the world over, by Jews and Christians ; the very
nature of the punctuation itself, following the genius of the language,
not arising or flowing from any artificial rules ; the impossibility of
assigning any author to it since the days of Ezra, but only by such
loose conjectures and imaginations as ought not to be admitted to
any plea and place in this weighty cause ; all attended with that
great uncertainty which, without their owning of these points to be
of divine original, we shall be left unto in all translations and expo-
sitions of the Scripture. It is true, whilst the Hebrew language was
the vulgar tongue of the nation, and was spoken by every one uni-
formly everywhere, it had been possible that, upon a supposition that
there were no points, men, without infallible guidance and direction,
might possibly affix notes and figures which might with some exact-
ness answer the common pronunciation of the language, and so, con-
sequently, exhibit the true and proper sense and meaning of the
words themselves : biit when there had been an interruption of a
thousand years in the vulgar use of the language, it being preserved
pure only in one book, to suppose that the true and exact pronuncia-
tion of every tittle, letter, and syllable, was preserved alive by oral
tradition, not written anywhere, not commonly spoken by any, is to
build towns and castles of imaginations, which may be as easily cast
down as they are erected. Yet unless this be supposed (which with
no colour of reason can be supposed, which is yet so by Cappellus
and the learned author of the Prolegomena), it must be granted that
the great rule of all present translations, expositions, and comments,
that have been made in the church of God for some hundreds of
years, is the arbitrary invention of some few Jews, living in an ob-
scure corner of the world, under the curse of God, in their unbelief
and blindness ! The only relief in the Prolegomena against this
amazing inference is, as was said, that the Masoretes affixed not the
present punctuation arbitrarily (so also Cappellus), but according to

OF THE KERI AND KETIB. 401

the tradition they had received. What weight is to be laid upon
such a tradition for near a thousand years (above, according to Mo-
rinus) is easily to be imagined. Nor let men please themselves with
the pretended facility of learning the Hebrew language without
points and accents ; and not only the language, but the true and pro-
per reading and distinction of it in the Bible. Let the points and
accents be wholly removed, and all apprehensions of the sense aris-
ing by the restraint and distinction of the words as now pointed,
and then turn in the drove of the learned critics of this age upon the
naked consonants, and we shall quickly see what woful work, yea,
havoc of sacred truth, will be made amongst them. Were they shut
up in several cells, I should scarcely expect the harmony and agree-
ment amongst them which is faljulously reported to have been in the
like case among the LXX. The Jews say, and that truly, ns \i>''ii
D'-T' i6 Tip:i5n nii.'\pn !?j; ijid'^, — "No man can lift up his tongue to read
without punctuation." And, " Si rationi in his et similibus domi-
nium concedamus, toti mutabuntur libri, in Uteris, vocibus, et sen-
tentiis, et sic res ipsa quoque mutabitur," Lib. Cosri. 1, par. 8, p. 28.
And thus have I, with all possible brevity, vindicated the position
formerly insisted on from this grand exception, which might be justly
feared from the principles laid down in the Prolegomena.

CHAPTER VII.

Of the a'^^5^ ''y, their nature and original — The difference is in the conso-
nants— Morinus' vain charge on Arias Montanus — The senses of both con-
sistent— Of the great congregation — The spring and rise of these various
readings — The judgment of the Prolegomena about them — Their order given
twice over in the Appendix — The rise assigned to them considered — Of Cap-
pellus, his opinion, and the danger of it.

We are not as yet come to a close. There is another thing agi-
tated in these Prolegomena, and represented in the Appendix, that
may seem to derogate from the universality of my assertion concern-
ing the entire preservation of the original copies of the Scripture.
The ^''r>?^ ^"!P, or the scriptio and lectio, or scriptum and ledum, is
that which I intend. The general nature of these things is known
to all them that have looked into the Bible. One word is placed in
the line and another in the margin, the word in the line having not
the points or vowels aflSxed to it that are its own, but those that be-
long to the word in the margin. Of this sort there are in the Bible
eio-ht hundred and forty, or thereabout; for some of the late editions,
by mistake or oversight, do differ in the precise number. All men
that have wrote any considerations on the Hebrew text have spoken
of their nature in general; so hath the author of these Prolegomena.

VOL. XVI. 26

402 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

As to our present concernment, — namely, to manifest that from them
no argument can arise as to the corruption of the original, — the ensu-
ing observations concerning them may suffice : —

1. All the difference in these words is in the consonants, not at
all in the vowels. The word in the margin owns the vowels in the
line as proper to it, and the vowels in the line seem to be placed to
the word whereunto they do not belong, because there is no other
meet place for them in the line Avhere they are to be continued, as
belonging to the integrity of the Scripture.

Morinus, to manifest his rage against the Hebrew text, takes from
hence occasion to quarrel with Arias Montanus, and to accuse him of
ignorance and false dealing, De Heb. Text. Sincer., Exer. i. cap. iv. p. 40-

The pretence of his quarrel he makes to be, that Arias affirms the
greatest part of these various lections to consist in some differences
of the points; for which purpose he cites his words out of his preface
to his collection of various lections : " Maxima in his lectionibus
varietatis pars in hujusmodi punctorum discrepantia consistit, ut toto
hujus Mazzoreth sive variarum lectionum volumine demonstratur."
Whereunto he subjoins, " Mira assertio ! ne una quidem in punctis
sita est. Catalogum plurimorum ipse ad finem prgefationis adtexuit.
Et varietates omnes sunt in Uteris, nulla in pimctis. Confidentius
scribo omnium variarum lectionum quas Judoei appellant ^''^^^^i ni?^
Keri et Ketib, de quibus agit Arias nulla prorsus ad puncta pertinet.
Iterum confidentius/' etc. Would not any man think but that the
man had made here some great discovery, both as to the nature of
the ^''^9'' ''"''?> ^s ^Iso to the ignorance of Arias, whom he goes on to
reproach as a person unacquainted with the Masora, and with the
various lections of Ben Asher and Ben Naphtali, of the eastern and
western Jews, at the end of the Venetian Bibles; which Bibles he
chiefly used in the printing of his own? And yet, on the other hand,
men acquainted with the ability and great discerning of Arias will
be hardly persuaded that he was so blind and ignorant as to affirm
the greatest part of the variety he spoke of consisted in the changing
of vowels, and immediately to give instances wherein all he men-
tions consists in the change of consonants only. But what if all this
should prove the ignorance and prejudice of Morinus? First, To his
redoubled assertion about the difference of the Keri and Ketib in
the consonants only, — wherein he speaks as though he were blessing
the world with a new and strange discovery, — it is a thing known
"lippis et tonsoribus," and hath been so since the days of EHas Levita.
What then? Intended Arias Montanus to affirm the contrary?
« Hie nigri succus loliginis : hsec est
iErugo mera."

He speaks not at all of the ^''npl '^')\>^ but merely of the anomalous

OF THE KERI AND KETIB. 403

pointing of words, in a various way from the genius of the tongue, as
they are observed and reckoned up in the Masora: of other varieties
lie speaks afterward, giving a particular account of the Keri and
Ketib ; which whether he esteemed various lections or no I know not.
" Non si te superis seques/' But all are ignorant who are not of the
mind of an aspiring Jesuit !

2. That the difference in the sense, taking in the whole context, is
upon the matter very little, or none at all ; at least each word, both
that in the line and that in the margin, yields a sense agreeable to
the analogy of faith.

Of all the varieties that are found of this kind, that of two words
the same in sound, but of most distinct significations, seems of the
greatest importance, — namely, Sb and N7, fourteen or fifteen times;
where iih, " not," is in the text, the margin notes Sh, " to him," or
" his," to be read. But yet, though these seem contrary one to the
other, Avherever this falls out, a sense agreeable to the analogy
of faith ariseth fairly from either word : as, to give one or two in-
stances, Ps. c. 8, ^^^^^_ ^'^] ^J^'V ^'^^, — " He hath made us, and not we
ourselves." The Keri in the margin is IPI, " his;" giving this sense,
" He hath made us, and his we are," the verb substantive being in-
cluded in the pronoun. So Isa. Ixiii. 9, "^V ^•' '^Px^'"''??, — "In all their
afflictions (or straits), no straitness :" so the^''^^ . The ''li^ [is] v , " Strait-
ness (or affliction) was to him," or " he was straitened" or "afflicted."
In the first way, God signifieth that when they were in their outward
straits, yet he was not straitened from their relief; in the other, that
he had compassion for them, was afflicted with them, which upon
the matter is the same. And the like may be showed of the rest.

I confess I am not able fully to satisfy myself in the original and
spring of all this variety, being not willing merely to depend on the
testimony of the Jews, much less on the conjectures of late inno-
vators. To the uttermost length of my view, to give a full account
of this thing is a matter of no small difficulty. Their venerable an-
tiquity and unquestionable reception by all translators gives them
sanctuary from being cast down from the place they hold by any
man's bare conjecture. That which to me is of the greatest import-
ance is, that thcjy appear most of them to have been in the Bibles
then when the oracles of God were committed to the Jews; dur-
ing which time we find them not blamed for adding or altering one
word or tittle. Hence the Chaldee paraphrast often follows the Keri,
which never was in the line, Avhatever some boastingly conjecture
to the contrary ; and sometimes the Ketib. That which seems to me
most probable is, that they were collected, for the most part of them,
by the n^n jn nDJ3 '•trjx, "The men of the great congregation."
Some, indeed, I find of late (I hope not out of a design to bring all

404 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

things to a further confusion about the original) to question whether
ever there were any such thing as the great congregation. Morinus
calls it a Judaical figment. Our Prolegomena question it, Prolog. 8,
sect. 22. But this is only to question whether Ezra, Nehemiah,
Joshua, Zechariah, Haggai, and the rest of the leaders of the people,
on their return from the captivity, did set a sanhedrim, according to
the institution of God, and labour to reform the church and all the
corruptions that were crept either into the word or worship of God. I
see not how this can reasonably be called into question, if we had not,
to confirm it, the catholic tradition of Jews and Christians. Neither
is it called "The great congregation" from its number, but from the
eminency of persons. Now, on this supposition it may be granted
that the Keri on the books of these men themselves, Ezra and the
rest, were collected by the succeeding church ; unless we shall sup-
pose, with Ainsworth, that the word was so received from God as to
make both necessary. And if we know not the true cause of its
being so given, we have nothing to blame but our own ignorance,
this not being the only case wherein we have reason so to do. Our
last translation generally rendereth the word in the margin, noting
also the word in the line, where there is any considerable difference.
Those who have leisure for such a work may observe what choice is
used in this case by old and modern translators; and if they had
not believed them to have had an authoritative original, beyond the
impeachment of any man in these days, they could not fairly and
honestly have used both line and margin as they have done.

"What say now our Prolegomena, with the Appendix, unto these
things?

We have them in the Appendix represented unto us in their own
order, according as they are found in the books of the Scriptures;
and then over again in the order and under the heads that they are
drawn and driven unto by Cappellus; — a task that learned man took
upon himself, that he might in the perfonnance of it give some coun-
tenance to his opinion, that they are, for the most part, critical emen-
dations of the text made by some late Masoretes, that came no man
knows whence, that lived no man knows where nor when. Thus,
whereas these Keri and Ketib have the only face and appearance
upon the matter of various lections upon the Old Testament (for the
Jews' collections of the various readings of Ben Asher and Ben Naph-
tali, of the oriental and occidental Jews, are of no value, nor ever had
place in their Bible, and may be rejected), the unwary viewer of the
Appendix is presented with a great bulk of them, their whole army
being mustered twice over in this service !

But this inconvenience may be easily amended, nor am I con-
cerned in it.

OF THE KERI AND KETI13. 405

S. Wherefore, thirdly, for the rise of them, it is said that some of
them are the amendments of the Masoretes or Rabbins; others, va-
rious lections out of divers copies. That they are all, or the most
part of them, critical amendments of the Rabbins is not allowed ; for
Avhich latter part of his determination we thank the learned author,
and take leave to say that in the former we are not satisfied. Prol. 8,
sect. 28—25, the arguments that are produced to prove them not to
have been from Ezra, but the most part from post-Talraudical Rab-
bins, are capable of a very easy solution, which also another occasion
may discover; at present I am gone already too far beyond my in-
tention, so that I cannot allow myself any farther digression.

To answer briefly. Ezra and his companions might be the collec-
tors of all those in the Bible but their own books, and those in their
own books might be added by the succeeding church. The oriental
and occidental Jews differ about other things as well as the Keri
and Ketib. The rule of the Jews, that the Keri is always to be fol-
lowed, is novel, and therefore the old translators might read either
or both as they saw cause. There was no occasion at all why these
things should be mentioned by Josephus, Pliilo, Origen. Jerome
says, indeed, on Isa. xlix. 5, that Aquila rendered that word "to
him,'' which is written with 7 and N, not ? and v But he makes it
not appear that Aquila read not as he translated, that is, by the ""IP.
And for what is urged of the Chaldee and LXX. making use of the
Keri and Ketib, it is not intended that they knew the difference
under these names, but that these differences were in their days.
That the word now in the margin was in the line until the days of
the pretended Masoretes is not nakedly to be said, but proved, if such
a novel fancy expect any credit in the world. That the Judaical
Rabbins have made some alterations in the text of their own accord,
at least placed words in the margin, as to their consonants, supply-
ing their vowels in the line where they ought not to have place ; that
there were various lections in the copies after the Talmud, which
have been gathered by some obscure Jews, no mention being made
of those collections in the Masora or any of their grammarians, — is
the sum of the discourse under consideration. When all this, or any
part of it, is proved by testimony or evident reason, we shall further
attend unto it.

In the meantime, I cannot but rejoice that Cappellus' fancy about
these things, — than which I know nothing more pernicious to the
truth of God, — is rejected. If these hundreds of woi'ds were the criti-
cal conjectures and amendments of the Jews, what security have we
of the mind of God as truly represented unto us, seeing that it is
supposed also that some of the words in the margin were sometimes
in the line ? And if it be supposed, as it is, that there are innumerable

406 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

other places of tlie like nature standing in need of such amendments,
what a door would be opened to curious, pragmatical wits to overturn
all the certainty of the truth of the Scripture every one may see-
Give once this liberty to the audacious curiosity of men priding
themselves in their critical abilities, and we shall quickly find out
what woful state and condition the truth of the Scripture will be
brought unto. If the Jews have made such amendments and cor-
rections of the text, and that to so good purpose, and if so much
work of the like kind yet remain, can any man possibly better
employ himself than with his utmost diligence to put his hand to
this plough? But he that pulleth down a hedge, a serpent shall
bite him.

CHAPTER VIII.

Of gathering various lections by the help of ti'anslations — The proper use and
benefit of translations — Their new pretended use — The state of the originals
on this new pretence — Of the remedy tendered to the relief of that state — No
copies of old differing in the least from those we now enjoy, inferred from the
testimony of our Saviour — No testimony, new or old, to that purpose — Requi-
sites unto good translations — Of the ti-anslations in the Bibha Polyglotta — Of
the Arabic — Of the Syriac — Of the Samaritan Pentateuch — Of the Chaldee
Paraphrase — Of the Vulgar Latin — Of the Septuagint — The translations of
the New Testament — Of the Persian — Of the Ethiopian — The value of these
translations as to the work in hand — Of the supposition of gross corruption in
the originals — Of various lections out of Grotius — Of the Appendix in general.

Because it is the judgment of some, that yet other objections may
be raised against the thesis pleaded for, from what is affirmed in the
Prolegomena about gathering various lections by the help of trans-
lations, and the instances of that good work given us in the Appen-
dix, I shall close this discourse with the consideration of that pre-
tence.

The great and signal use of various translations, which hitherto
Ave have esteemed them for, was the help afforded by them in expo-
sitions of the Scripture. To have represented unto us in one view
the several apprehensions and judgments of so many worthy and
learned men as were the authors of these translations, upon the origi-
nal words of the Scripture, is a signal help and advantage unto men
inquiring into the mind and will of God in his word. That transla-
tions were of any other use formerly was not apprehended. They
are of late presented unto us under another notion, — namely, as means
and helps of correcting the original, and finding out the corrup-
tions that are in our present copies, showing that the copies which
their authors used did really differ from those which we now enjoy

OF LECTIONS GATHERED OUT OF TRANSLATIONS. 407

and use ! For this rare invention we are, as for the former, chiefly
beholden to the learned and most diligent Cappellus; who is fol-
lowed, as in sundry instances himself declares, by the no less learned
Grotius. To this purpose the scene is thus laid : It is supposed [that] of
old there were sundry copies of the Old Testament differing in many
things, words, sentences, from those we now enjoy. Out of these
copies some of the ancient translations have been made. In their
translations they express the sense and meaning of the copies they
made use of. Hence, by considering what they deliver, where they
differ from our present copies, we may find out (that is, learned
men, who are expert at conjectures, may do so) how they read in theirs.
Thus may we come to a further discovery of the various corruptions
that are crept into the Hebrew text, and by the help of those trans-
lations amend them. Thus Cappellus. The learned author of
our Prolegomena handles this business, Proleg. 6. I do not remem-
ber that he anywhere expressly affirms that they had other copies
than those we now enjoy; but whereas (besides the Keri and Ketib,
the various readings of Ben Asher and Ben Naphtali, of the eastern
and western Jews) there are, through the neglect, oscitancy, and
frailty of the transcribers, many things befallen the text, — not such
failings as, happening in one copy, may be easily rectified by others,
which are not to be regarded as various lections, nor such as may be
collected out of any ancient copies, but faults or mistakes in all the
copies we enjoy, or that have ever been known, — by the help and use
of translations, conjecturing how they read in their books, either with
other words or letters, consonants or points, we may collect various
lections as out of the original. What this opinion upon the matter
differeth from that of Cappellus I see not, for the difference between
our copies and those of old are by him assigned to no other original ;
nor doth Cappellus say that the Jews have voluntarily corrupted the
text, but only that alterations are befallen it by the means and
ways recounted in the Prolegomena. To make this evident by in-
stances, we have a great number of such various lections, gathered by
Grotius, in the Appendix. The truth is, how that volume should come
under that name, at first view I much wondered. The greatest part
of it gives us no various lections of the Hebrew text, as is pretended,
but various interpretations of others from the Hebrew. But the
Prolegomena solve that seeming difficulty. The particulars assigned
as various lections are not different readings, collected out of any
copies extant, or ever known to have been extant, but critical con.
jectures of his own for the amendment of the text, or at most conjec-
tures upon the reading of the words by translators, especially the
LXX. and Yulgar Latin.

Let us now consider our disease intimated, and the remedy pre-

408 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

scribed, together with the improbability of the one and the unsuit-
ableness of the other as to the removal of it, being once supposed.
The distemper pretended is dreadful, and such as may well prove
mortal to the sacred truth of the Scripture. The sum of it, as was
declared before, is, "That of old there were sundry copies extant, dif-
fering in many things from those we now enjoy, according to which
the ancient translations were made, whence it is come to pass that
in so many places they differ from our present Bibles, even all that
are extant in the world;" so Cappellus; — or, " That there are corrup-
tions befallen the text (varieties from the ahroypafa) that may be
found by the help of translations;" as our Prolegomena.

Now, whereas i\iQ first translation that ever was, as is pretended,
is that of the LXX., and that, of all others, excepting only those
which have been translated out of it, doth most vary and differ from
our Bible, as may be made good by some thousands of instances, we
cannot but be exceedingly uncertain in finding out wherein those
copies which, as it is said, were used by them, did differ from ours,
or wherein ours are corrupted, but are left unto endless uncertain
conjectures. What sense others may have of this distemper I know
not ; for my own part, I am solicitous for the ark, or the sacred truth
of the original, and that because I am fully persuaded that the
remedy and relief of this evil provided in the translations is unfitted
to the cure, yea, fitted to increase the disease. Some other course,
then, must be taken; and seeing the remedy is notoriously insuffi-
cient to effect the cure, let us try whether the whole distemper be
not a mere fancy, and so do what in us lieth to prevent that horrible
and outrageous violence which will undoubtedly be offered to the
sacred Hebrew verity, if every learned mountebank may be allowed
to practise upon it with his conjectures from translations.

1. It is well known that the translation of the LXX., if it have
the original pretended, and which alone makes it considerable, was
made and finished three hundred years, or near thereabout, before
the incarnation of our Saviour. It was in that time and season
wherein the oracles of God were committed to the Jews, whilst that
church and people were the only people of God, accepted with him,
designed by him keepers of his word for the use of the whole church
of Christ to come, as the great and blessed foundation of truth, — a
time when there was an authentic copy of the whole Scripture, as
the rule of all others, kept in the temple. Now, can it be once ima-
gined that there should be at that time such notorious varieties in
the copies of the Scripture, through the negligence of that church,
and yet afterward neither our Saviour nor his apostles take the least
notice of it? Yea, doth not our Saviour himself affirm of the word
that then was among the Jews, that not lura h or /m'u xepdia, of it

OF LECTIONS GATHERED OUT OF TRANSLATIONS. 409

should pass away or perish? where, let not the points, but the con-
sonants themselves with their apices, be intended or alluded unto
in that expression : yet of that word, which was translated by the
LXX., according to this hypothesis, and which assuredly they then
had, if ever, not only tittles and letters, but words, and that many,
are concluded to be lost. But that no Jew believes the figment we
are in the consideration of, I could say, " Credat Apella/'

2. Waiving the consideration of our refuge in these cases, namely,
the good providence and care of God in the preservation of his word,
let the authors of this insinuation prove the assertion, namely, that
there was ever in the world any other copy of the Bible, differing in
any one word from those that we now enjoy; let them produce one
testimony, one author of credit, Jew or Christian, that can, or doth,
or ever did, speak one word to this purpose; let them direct us to
any relic, any monument, any kind of remembrancer of them, — and
not put us off with weak conjectures upon the signification of one or
two words, and it shall be of weight with us. Is it meet that a matter
of so huge importance, called into question by none but themselves,
should be cast and determined by their conjectures? Do they think
that men will part with the possession of truth upon so easy terms?
that they will be cast from their inheritance by divination? But
they will say, " Is it not evident that the old translators did make use
of other copies, in that we see how they have translated many words
and places, so as it was not possible they should have done had they
rendered our copy according to what we now read ? '' But will this
indeed be pleaded? May it not be extended to all places as well
as to any? and may not men plead so for every variation made by
the LXX. from the original, that they had other copies than any that
now are extant? Better all old translations should be consumed out
of the earth than that such a figment should be admitted. That there
are innumerable other reasons to be assigned of the variations from
the original, — as the translators' own inadvertency, negligence, igno-
rance (for the wisest see not all), desire to expound and clear the
sense, and, as it was likely, of altering and varying many things from
the original, with the innumerable corruptions and interpolations
that have befallen that translation, indifferently well witnessed unto
by the various lections exhibited in the Appendix, — it were easy to
manifest. Seeing, then, that neither the care of God over his truth,
nor the fidelity of the Judaical church whilst the oracles of God
were committed thereunto, will permit us to entertain the least sus-
picion that there was ever in the world any copy of the Bible differ-
ing in the least from that which we enjoy, or that those we have are
corrupted, as is pretended ; and seeing that the authors of that in-
sinuation cannot produce the least testimony to make it good, fji,hcu/Msv

410 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

wGitif IdlMiv, through the mercy and goodness of God, in the entire, un-
questionable possession of his oracles once committed to the Jews,
and the faith therein once committed to the saints.

But now, to suppose that such indeed hath been the condition of
the holy Bible in its originals as is pretended, let us consider whether
any relief in this case be to be expected from the translations exhi-
bited unto us, with much pains, care, and diligence, in these Biblia
Polyglotta, and so at once determine that question, whether this be
any part of the use of translations, be they ever so ancient, namely,
to correct the originals by, leaving further discussion of sundry things
in and about them to other exercitations.

That all or any translation may be esteemed useful for this pur-
pose, I suppose without any contention it will be granted, — 1. That
we be certain concerning them that they are translated out of the
originals themselves, and not out of the interpretations of them
that went before them ; for if that appear, all their authority as to
the business inquired after falls to the ground, or is at best resolved
into that former whence they are taken, if they are at agreement
therewith ; otherwise they are a thing of naught. And this one con-
sideration will be found to lay hold of one moiety of these transla-
tions. 2. That they be of venerable antiquity, so as to be made
when there were other copies of the original in the world besides that
which we now enjoy. 8. That they be known to be made by men of
ability and integrity, sound in the faith, and conscientiously careful
not to add or detract from the originals they made the translation
out of. If all these things at least concur not in a translation, it is
most undeniably evident that it can be of no use to assist in the
finding out what corrtiptions have befallen our copies, and what is
the true lection of any place about which any differences do arise.
Let us, then, as without any prejudice in ourselves, so without, I hope,
any offence to others, very briefly consider the state and condition of
the translations given us in the Biblia Polyglotta as to the qualifi-
cations here laid down.

Let us, then, take a view of some of the chiefest of them, without
observing any order, seeing there is no more reason for that which
is laid down in this Appendix than for any other that may be fixed
on. I shall begin with the Arabic, for the honour I bear to the
renownedly learned publisher^ of it and the various lections of the
several copies thereof; and the rather because he hath dealt herein
with his wonted candour, giving in a clear and learned account of
the original and nature of that translation ; which I had, for the sub-

* Dr Edward Pocockc, born 1C04 ; rector of Childrey, Berkshire, in 1643 ; professor of
Hebrew in Oxford ; one of Walton's assistants in the preparation of the Polyglott, and
one of the most accomplished scholars of his time. — Ex*.

OF LECTIONS GATHERED OUT OF TRANSLATIONS. 411

stance of it, received from him in a discourse before, wherein also he
gave me a satisfactory account concerning some other translations,
which I shall not need now to mention, though I shall only say his
judgment in such things is to be esteemed at least equal with [that
of] any now alive.

First, then, he tells us upon the matter that this translation is a
cento, made up of many ill-suited pieces,^ there being no translation
in that language extant. I speak of the Old Testament. 2. For the
antiquity of the most ancient part of it, [it] was made about the year
4700 of the Jews' account, that is, of Christ 950.^ 3. It was, as to the
Pentateuch, translated by K Saadias Haggaon. 4. That it is inter-
preted [interpolated?] and changed in sundry things by some other
person. 5. That he who made these changes seemed to have so done
that he might the better thereby bouXiUiv ■I'Trodigsi, as to some particular
opinion of his own ; whereof sundry instances are given. 6. That he
seems to have been a Mohammedan, or at least much to have favoured
them, as appears from other evidences, so from the inscription of his
work with that solemn motto, taken out of the Koran, " In nomine
Dei miseratoris, misericordia." 7. It may be thought, also, that
some other, a Jew or a Samaritan, had his hand in corrupting the
last translation, 8. who thought to stamp a divine authority upon
his particular opinions. 9. That the foundation of this translation,
now printed, being that of Saadias, it is observable that he professeth
that he did both add and detract according as he thought meet, that
so he might set out the hidden, cabalistical understanding of the
Scripture. 1 0. That the other Arabic translations that are extant are
out of the Septuagint, either immediately or by the Syriac, which was
translated out of it. On these and the like heads doth that oracle of
the eastern learning — who hath not only, as some, learned the words
of some of those languages, but searched with great diligence and
judgment into the nature of the learning extant in them, and the
importance of the books we have — discourse in that preface. It is
the way of sciolists, when they have obtained a little skill in any
langiiage or science, to persuade the world that all worth and wisdom
lie therein: men thoroughly learned, and whose learning is regu-
lated by a sound judgment, know that the true use of their abilities
consists in the true suiting of men to a clear acquaintance with truth.
In that kind, not only in this particular are we beholden to this
worthy, learned person.

* Pococke's statement was, that tliig translation was not all made by one author, or
directly from the Hebrew, but partly out of the Hebrew, partly out of the Syi'iac, and
partly out of the Septuagint. — Ed.

2 It was of the translation of the Pentateuch by Saadias that Pococke had affirmed
that it had been executed about a.b. 950. Owen seems to refer to the most ancient
part of the Old Testcunent ; Walton writes as if Owen had spoken of the most ancient
part of the translation. — Ed.

412 INTEGRITY AND PUiUTY OF THE HEBREW AND GREEK TEXT.

I suppose there will not need niucli arguing to prove tliat tliis
translation, though exceeding useful in its own place and kind, 3^et
is not in the least a fit remedy to relieve us against any pretended
corruption in the original, or to gather various lections different from
our present copy by. Well may it exercise the ability of learned
men to consider wherein and how often it goes off from the rule of
faith ; but rule in itself and upon its own account, coming short of
all the necessary qualifications laid down before, it is none.

Should I now go to gather instances of the failings of this trans-
lation, open and gross, and so proceed with the rest, I think I might
make a volume near as big as that of the various lections now afford-
ed us; but I have another manner of account to give of my hours
than so to spend them.

Whether the Syriac translation be any fitter for this use, any
one who shall be pleased to consider and weigh it will easily discover.
It seems, indeed, to have been made out of the original, at least for
some part of it, or that the translation of the LXX. hath been in
many things changed since this was made (which I rather suppose) ;
but when,^ where, or by whom, doth not appear; nor doth it in
many things seem to have any respect at all unto the Hebrew. The
note at the close of the Prophets I suppose to proceed rather from
the scribe of that individual copy than the translator; but that the
reader may see what hands it hath passed through, he may take it
as it is rendered by the learned author of the annotations on that
translation: "Explicit Malachias sive libri xii. prophetarum, quo-
rum oratio perpetuo nobis adsit, Amen; precibusque ipsorum, pre-
cibusque omnium sanctorum, sodalium ipsorum praesertim virginis,
quae Deum peperit, omnium sanctorum matris quae pro genere Adami
intercedit, propitius sit Deus lectori et scriptori peccatori, et omni-
bus sive verbo sive opere, ipsis participantibus." But this good con-
clusion is, as I suppose, from the scribe; the usual negligence of
whom in his work is frequently taxed in the collection of various
readings, as page 8, et alibi.

Now, though I confess this translation to be very useful in many
things, and to follow the original for the most part, yet being made
as yet I know neither when nor by whom, in sundry places evidently
following another corrupt translation, and having passed through
the hands of men ignorant and suspicious, against whose frauds
and folly, by reason of the paucity of copies, we have no relief, I

' The reference is to the old Syriac or Peshito ; a name derived from the Chaldee
Kt3'''i'2, simple or single. Though Walton coniplaiued bitterly of the statement of Owen,
yet the date of the version has been long matter of controversy among the learned, Mi-
chaelis ascribing to it high antiquity, Marsh questioning the conclusiveness of his argu-
ments, and Laurence unsuccessfully attempting to refute the bishop. It is thought to
belong to the end of the second or beginning of the third century. — Ed.

OF LECTIONS GATHERED OUT OF TRANSLATIONS. 413

question whether it may be esteemed of any great use or importance
as to the end inquired after.^

Of the Samaritan Pentateuch, both original and translation,
we shall not need to add much. What the people from whom it hath
its denomination were is known ; nor have the inquiries of Scaliger
and Morinus added any thing to what is vulgarly known of them
from the Scripture and Josephus. In a word, an idolatrous, supersti-
tious, wicked people they were, before they were subdued by Hyr-
canus; afterward they continued in the separation from the true
church of God; and, upon the testimony of our Saviour, had not sal-
vation among them. When they received their Pentateuch is uncer-
tain; it is uncertain also how long they kept it. That they corrupted
it whilst they had it is not uncertain ; they are charged to have done
so by the Jews in the Talmud, and the instance they give abides to
this day, Deut. xi. 30. They have added "Sichem" to the text, to give
countenance to their abominations. And openly, in Deut. xxvii. 4<,
where God gives a command that an altar should be set up on mount
Ebal, they have wickedly and nefariously corrupted the text, and put
in Gerizim. Now, one such voluntary corruption, made on set pur-
pose to countenance a sin and false worship, is enough to lay low
the authority of any copy whatever. The copy here printed was
brought out of the east, from Damascus, not long since. "It appears
to have been two hundred and thirty years old," saith Morinus in the
account of it, Opusc. Samar. Prsefat. ad Translat. Samarit. As I
said before, that any Samaritans do as yet remain is uncertain ; some
few Jews there are that walk in that way, here and there a few
families. Now, that this Pentateuch, which was never as such com-
mitted to the church of God, that had its rise no man knows by
whom, and that hath been preserved no man knows how, known by
few, used by none of the ancient Christians, that hath been volun-
tarily corrupted by men of corrupt minds, to countenance thera in
their folly, should be of any authority, upon its own single account,
to any end or purpose, especially to vie with the Hebrew text, men
that have not some design that they publicly own not will scarce
contend. The places instanced in by Morinus^ to prove its integrity
above the Hebrew copy, as to the solution of difficulties by it, in
Gen. xi. 29, 31, Exod. xii. 40, do evidently prove it corrupt. Any
man that will consider them will find the alterations purposely made

■ A statement that must be qualified, Michaclis pronouncing it " the very best
translation of the Greek Testament he ever read;" and Dr Davidson affirming, " It is
far from being as accurate or as uniformly good as it might have been," but always
to be " consulted as an important document in the criticism and interpretation of tho
New Testament." The testimony of the latter author as to the value of the Old Testa-
ment according to this version is equally decided : " In point of fidelity, it is the best
of all the ancient versions." — Ed.

2 Morin. cap. i. exer. 4.

414 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

to avoid the difficulties in those places; which is one common evi-
dence of corruption. In Gen. xi. 31, sixty years are cut off from the
life of Terah, to make the chronology agree ; and that of Exod. xii. 40,
*' The dwelling of the children of Israel and their fathers, when they
dwelt in the land of Canaan and in the land of Egypt, was four
hundred and thirty years," is a plain comment or exposition on the
text. Nor would Jerome, who had this copy, make any use of it in
these difficulties. Might I go over the rest of Morinus' instances,
whereby he seeks to credit his Samaritan copy, which we have in
these Biblia Polygiotta, I could manifest that there is scarce one of
them but yields a clear argument of corruption in it, upon some of
the best grounds that we have to judge of the sincerity or corruption
of any copy. And if this Pentateuch had been of any credit of old,
it would not have been omitted, yea, as it seems, utterly rejected as
a thing of nought, by Origen, in his diligent collection of the original
and versions,^

But we are in a way and business wherein all things are carried
to and fro by conjectures; and it were no hard task to manifest the
utter uncertainty of what is fixed on as the original of this Penta-
teuch by the author of the Prolegomena, or to re-enforce those con-
jectures which he opposeth; but that is not my present work, nor
do I know that ever it will be so. But I must for the present say,
that I could have been glad that he had refrained the close of his
discourse, sect. 2, wherein, from the occasional mention of the Sama-
ritan Liturgy, and the pretended antiquity of it, he falls, not without
some bitterness of spirit, on those who have laid aside the English
Service-book. It were not (in the judgment of some) imprudently
done, to reserve a triumph over the sectaries to some more consider-
able victory than any [that] is to be hoped [for] from the example of
the Samaritans. Were they all barbers, and porters, and alehouse-
keepers, yet they might easily discern that the example and prece-
dent of a wicked people, forsaken of God, and forsaking of him, to
whom the promise of the Spirit of supplications was never made, nor
he bestowed upon them, is not cogent unto the people of Christ
under the new testament, who have the promise made good unto
them. And much more unto the same purpose will some of them
be found to say, when men of wisdom and learning, who are able to
instruct them, shall condescend personally so to do. But I shall
forbear what might further be spoken.

The Chaldee Paraphrase is a cento also. The Targum of Jonathan

^ It is now beyond all question that Owen's estimate of the value of the Samaritan
Pentateuch, for the purposes of critical emendation, was correct. Since the dissertation
ofGcsenius, " De Pentateuchi SamaritaniOrigine," etc., "its credit in the critical world,"
says Dr Davidson, " has been greatly lowered, its position as an authoi'ity depreciated
far below the rank which several eminent scholars once gave it." — Ed.

OF LECTIONS GATHERED OUT OF TRANSLATIONS. 415

is ancient, so also is that of Onkelos ; they are supposed to have been
made before or about the time of our Saviour, Some of the Jews
would have Jonathan to have lived not long after Ezra; others [say]
that he was the chief disciple of Hillel, about a hundred years before
Christ's incarnation; some are otherwise minded, and will not own it
to be much older than the Talmud : but as yet I see no grounds
sufficient to overthrow the received opinion. The other parts of the
Scripture were paraphrased at several times, some above five hun-
dred years after our Saviour, and are full of Talmudical fancies, if
not fables; as that on the Canticles. That all these Targums are of
excellent use is confessed ; and we are beholden to the Biblia Poly-
glotta for representing them in so handsome an order and place, that
with great facility they may be compared with the original. But as
to the end under consideration, how little advantage is from hence
to be obtained, these few ensuing observations will evince: — 1. It
was never the aim of those paraphrasts to render the original text
exactly verbum de verho, but to represent the sense of the text
according as it appeared to their judgment. Hence it is impossible
to give any true account how they read in any place wherein they
dissent from our present copies, since their endeavour was to give
us the sense as they thought, rather than the bare and naked im-
portance of the words themselves. Hence Elias saith of them, njrrj
pnpin "j-n D^Dys^ •n?:D:^' i6 D''»J"in»n, — "Behold, the Targumists ob-
served not sometimes the way of grammar." 2. It is evident that
all the Targums agreed to give us often mystical senses, especially
the latter, and so were necessitated to go oif from the letter of the
text. 3. It is evident that they have often made additions of whole
sentences to the Scripture, even the best of them, from their own
apprehensions or corrupt traditions, whereof there is not one tittle
or syllable in the Scripture, nor ever was. 4. What careful hands
it hath passed through, tli,e bulky collection of various lections given
in this Appendix doth abundantly manifest. And seeing it hath not
lain under any peculiar care and merciful providence of God, whether
innumerable other faults and errors, not to be discovered by any
variety of copies (as it is happened with the Septuagint), may not be
got into it, who can tell? Of these and the like things we shall have
a fuller account when the " Babylonia" of Buxtorf the father (pro-
mised some while since by the son to be published, Vindic. Veritat.
Heb. p. 2, c. x. p. 337, and, as we are informed by the learned
annotator on this Paraphrase, in his preface in the Appendix, lately
sent to the publishers of this Bible) shall be put out. So that we
have not as yet arrived at the remedy provided for the supposed
distemper.

Of the Vulgar Latin, its uncertain original, its corruptions and

416 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

barbarisms, its abuse, so much bath been spoken, and by so many
already, that it were to no purpose to repeat it over again. For my
part, I esteem it much the best in the whole collection exhibited
unto us, excepting the interlineary of Arias ; but not to be compared
to sundry modern translations, and very unfit to yield the relief
sought after.

The Septuagint is that which must bear the weight of the whole.
And good reason there is, indeed, that it should answer for the most
of the rest, they being evidently taken out of it, and so they are often-
times worse; yet they are now better than that is. But here again
all things are exceedingly uncertain ; nothing almost is manifest con-
cerning it but that it is wofully corrupt. Its rise is uncertain. Some
call the whole story of that translation into question as though there
had never been any such persons in rerum natura. The circumstances
that are reported about them and their works are certainly fabulous.
That they should be sent for upon the advice of Demetrius Phalereus,
who was dead before, that they should be put into seventy-two cells
or private chambers, that there should be twelve of each tribe fit for
that work, are all of them incredible.^ See Seal, ad Euseb. fol. 123;
Wouwer Syntag. cap. xi.

Some of the Jews say that they made the translation out of a
corrupt Chaldee paraphrase; and to me this seems not unlikely.
Josephus, Austin, Philo, Jerome, Zonaras, affirm that they trans-
lated the Law or Pentateuch only. Josephus affirms this expressly :
Ovbs yap, saith he, •rracsav ixuvog i(p67] KaQiTv tyjv avaypafriv, dXX' aura
/jt^ova TO, rou v6/icou vapsdoaav o'l '!rs/j.<p6'-vTig s-tti rriv s^rjyriaiVj Prooem. ad An-
tiquit. And this is a received opinion; whence we have the rest is
unknown. Take to this purpose the ensuing chapter out of Drusius,
Observat. lib. vi. cap. ix. : —

" Vulgatam translationem Grsecam non esse LXX. interpretum,
contra, quam olim existimatum fuit.

" Translatio ea quse vulgo apud Grcecos habetur, quin LXX. inter-
pretum non sit, nemini hodie dubium esse arbitror nam si nihil aliud,
innumeri in ea loci sunt, qui arguunt magnam imperitiam sermonis
Ebraici; sed et negligentiam singularem in legendo, et oscitantiam
tantis viris indignam qui in ea editione non videt, nihil videt; etsi
Eusebius, Hieronymus passim in monumentis suis eam Septuaginta
interpretibus attribuere videtur. Nos quoque cum aliquid inde pro-
ferimus usitato magis quam vero nomine utimur, exemplo videlicet
Hieronymi, quem suspicamur, licet crederet interpretationem eam a
viris illis elaboratam minime fuisse, ne offenderet Grsecos voluisse

1 On this point the good sense of Owen had fairly the better of the learning of Wal-
ton, who believed and defended the whole fable of Aristeas in regard to the origin of
the Septuagint: see Proleg. ix. 18, — Ed,

OF LECTIONS GATHERED OUT OF TRANSLATIONS. 41 7

tamen recepto nomine semper appellare. Certe quin dubitaverit
super iisdem authoribus, nihil dubitamus, nam vel hoc nos in ea
opinione confirmat, quod scribit Josephum, omnemque adeo scholam
Judaeorum quinque tantum libros Mosis a Septuaginta interpretibus
translates esse asserere, scribit autem hoc non semel, sed ssepius, ut
Ezech. V. pag. 843, et pag. 301 et 372 et Mich. ii. pag. 150. Li-
bris Antwerpise vulgatis."

Let it be granted that such a translation was made, and that of
the whole Bible, by some Alexandrian Jews, as is most probable, yet
it is certain that the avT(iypa(pov of it, if left in the library of Alex-
andria, was consumed to ashes in Caesar's wars ; though Chrysostoni
tells us that the Prophets were placed in the temple of Serapis : Mi^P'
vvv spisT raiv '7rpo(pyiro^v a'l spfMrjvsuduffai (SiQXoi fihoxjeiv, Ad Judaeos; "and
they abide there," saith he, " unto this day." How unlikely
this is any man may guess, by what Jerome, who made another
manner of inquiry after those things than Chrysostoni, affirms con-
cerning the incurable various copies of that translation wanting an
umpire of their differences. We know also what little exactness
men in those days, before the use of grammar, attained in the know-
ledge of languages in their relation to one another: and some learned
men do much- question even the skill of those interpreters. So
Munster. Prsefat. ad Biblia, " Videbat Hieronymus vir pius et doctus,
Latinos vera et genuina legis atque prophetarum destitutes lectione,
nam LXX. interpretum editio, quae tunc ubique locorum receptis-
sima erat apud Graecos et Latinos nedum perperam plerisque in locis
versa fuit, verum per scriptores atque scribas plurimum corrupta, id
quod et hodie facile patet conferenti editionem illam juxta Hebrai-
cam veritatem, ut interim fatear illos non adraodum peritos fuisse
linguae Hebraicae id vel quod inviti cogimur fateri, alioquin in plu-
rimis locis non tarn foede lapsi fuissent."

If, moreover, the ability be granted, what security have we of
their principles and honesty ? Cardinal Ximenes, in his preface to
the edition of the Complutensian Bibles, tells us (that which is most
true, if the translation we have be theirs) that on sundry accounts
they took liberty in translating according to their own mind; and
thence concludes, " Unde translatio Septuaginta duum, quandoque
est superflua quandoque dimiuuta;" — "it is sometimes superfluous,
sometimes wanting." But suppose all these uncertainties might be
overlooked, yet the intolerable corruptions that (as is on all hands
confessed) have crept into the translation make it altogether useless
as to the end we are inquiring after. This Jerome in his Epistle to
Chromatins at large declares, and shows from thence the necessity of
a new translation. Yea, Bellarmine himself says, that though he
believes the translation of the LXX. to be still extant, yet it is so

VOL. XVL 27

418 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

corrupt and vitiated that it plainly appears to be another, lib. ii. De
Verbo Dei, cap. vi.

He that shall read and consider what Jerome hath written of this
translation, even then when he was excusing himself, and conde-
scending to the utmost to waive the envy that was coming on him
upon his new translation, in the second book of his Apology against
Rufinus, cap. viii. ix., repeating and mollifying what he had spoken
of it in another place, will be enabled in some measure to guess of
what account it ought to be with us. In brief, he tells us it is cor-
rupted, interpolated, mingled by Origen with that of Theodotion,
marked with asterisks and obelisks; that there were so many copies
of it, and they so varying, that no man knew what to follow (he tells
us of a learned man who on that account interpreted all the errors
he could light on for Scripture) ; that in the book of Job, take away
what was added to it by Origen, or is marked by him, and little will
be left. His discourse is too long to transcribe. See also his Epistle
to Chromatius at large to this purpose. Let the reader also consult
the learned Masius, in his preface to his most learned Comment on
Joshua.

For the translations of the New Testament that are here afforded
us, little need be spoken. Of the antiquity, usefulness, and means of
bringing the Syriac into Europe, an account hath been given by
many, and we willingly acquiesce in it. The Ethiopian and Per-
sian are novel things, of little use or value; yea, I suppose it may
safely be said they are the worst and most corrupt that are extant in
the world. The Persian was not translated out of the Greek, as is
confessed by the learned annotator upon it, " Praesens locus satis ar-
guit, Persam Grsecum codicem baud consuluisse,'' in Luc. x. et 41.
Yea, in how many things he goes off from the Greek, Syriac, Arabic,
yea, goes directly contrary to the truth, is both acknowledged by
its publisher and is manifest from the thing itself I know no use
of it but only to show that such a useless thing is in the world.^
Nor is the Ethiopian one whit better, — a novel endeavour of an
illiterate person. He tells us that John, when he wrote the Reve-
lation, was archbishop of Constantia, or Constantinople, etc. It is
to no purpose to go over the like observations that might be made
on these translations; if any man hath a mind to be led out of the
way, he may do well to attend unto them. Whether some of them
be in use now in the world I know not; I am sure it is well if they
be not. Had I not seen them, I could not have imagined any had

' " The criticism of the New Testament should discard all Persian versions as worth-
less," Dr Davidson, Bib. Ci-it. ii. 222. In regard to the Ethiopic, no great value is
attached to it by modern critics, as there is great uncertainty about its origin, and its
text has never been vei'y correctly printed. — Ed.

LECTIONS GATHERED OUT OF TRANSLATIONS, 419

been so bad. Would I make it my business to give instances of the
mistakes, ignorance, falsifications, errors, and corruptions of these
translators, whoever they were (Jews or Christians, for I am not
without some gfround of thinkinsf that Jews have had their hands in
them for money), my discourse, as I said before, would swell into a
volume; and, unless necessitated, I shall avoid it.

From what hath been spoken, it may abundantly appear that if
there are indeed such corruptions, mistakes, and errors, crept into the
original, as some have pretended, there is no relief in the least pro-
vided for the security of truth by any of the translations exhibited
unto us in these late editions of the Bible, themselves being of an
uncertain original, corrupt, and indeed of no authority from them-
selves, but merely from their relation to that whose credit is called in
question. For my own part, as I said before, I allow them their pro-
per use and place, and am thankful to them by whose care and pains
we are made partakers of them ; but to endeavour by them to cor-
rect the Scripture, — to gather various lections out of the original, as
say others, — for my part I abhor the thought of it; let others do as
seems good unto them. And if ever I be necessitated to speak in
jDarticular of these translations, there are yet in readiness further dis-
coveries to be made of them.^

There remains only, as to my purpose in hand, that some brief
account be taken of what is yet further insinuated of the liberty
to observe various lections in the Bible, upon supposition of gross
corruptions that may be crept into it; as also of the specimen of
various lections gathered out of Grotius' Annotations ; and somewhat
of the whole bulk of them as presented unto us in the Appendix.

' Ou the important question of the value of ancient translations in criticism, it ia
right the modern reader should not be misled. That they ai'e of value, not for the
criticism, but the interpretation of the Scriptures, is the position of our author. It
cannot be defended ; and the language in ■which he objects to these versions is too un-
qualified, although on some points his objections were not destitute of 'weight, and have
been confirmed by subsequent inquiries. Ou this subject, — the use of versions in cri-
ticism,— we may cite the opinion of the most recent authority, Dr Davidson, in his
valuable work on Biblical Criticism. Speaking of the principal versions of the Old Tes-
tament,— the Septuagint, the fragments of the other Greek translators, the Pcshito or
old Syriac, the Latin of Jerome, the Targums of Jonathan and Oukelos, and the Arabic
of Saadias Haggaon, — he remarks, in regard to the supiwsition that they exhibit the
text prior to all existing manuscripts, " They do without doubt render tliis important
service partially. Their use in the criticism of the Old Testament is great. We have
no other aids oif equal value, provided they be rightly applied. Yet they do not give
an exact and complete view of the original text, as it was at the time of their origin.
They do not yield that important service to sacred literature Avhich they might have
done."

On the subject of New Testament versions he observes, " No benefit has accinied
from extending the range of investigation in this quarter. Rather has there been dis-
advantage The Arabic versions of the Now Testament ought to be neglected.

They are useless. The same may be said of the Persian." The versions which he re-
gards as sources of criticism are the Syriac, Latin, Egyptian, Ethiopic, and Gothic. — Ed.

420 INTEGRITY AND PURITY OF THE HEBREW AND GREEK TEXT.

For the corruptions supposed, I could heartily wish that learned
men would abstain from such insinuations, unless they are able to
give them some pretence by instances. It is not spoken of this or
that copy, which, by the error of the scribes or printers, may have im-
portant mistakes found in it There is no need of men's critical
abilities to rectify such mistakes; other copies are at hand for their
relief. It is of the text, without such suppositions, that this insinua-
tion is made. Now, to cast scruples into the minds of men about
the integrity and sincerity of that, without sufficient ground or war-
rant, is surely not allowable. It is not good to deal so with men or
their writings, much less with tJw word of God. Should any man
write that in case of such a man's theft or murder, who is a man of
unspotted reputation, it were good to take such or such a course with
him, and publish it to the world, would their stirring of such rumours
be looked on as an honest. Christian, and candid course of proceed-
ing? And is it safe to deal so with the Scripture? I speak of Pro-
testants. For Papists, who are grown bold in the opposition to the
originals of the Scripture, I must needs say that I look upon them
as effectually managing a design of Satan to draw men into atheism ;
nor, in particular, do I account Morinus' Exercitations one whit
better. It is readily acknowledged that there are many difficult
places in the Scripture, especially in the historical books of the Old
Testament. Some of them have by some been looked at as aXvra.
The industry of learned men of old, and of late Jews and Christians,
has been well exercised in the interpretation and reconciliation of
them : by one or other a fair and probable account is given of them
all. Where we cannot reach the utmost depth of truth, it hath been
thought meet that poor worms should captivate their understandings
to the truth and authority of God in his word. If there be this
liberty once given, that they may be looked on as corruptions, and
amended at the pleasure of men, how we shall be able to stay before
we come to the bottom of questioning the whole Scripture I know
not. That, then, which yet we insist upon is, that according to all
rules of equal procedure, men are to prove such, corruptions before
they entertain us with their provision of means for remedy.

For the specimen of various lections gathered out of Grotius' Anno-
tations, I shall not much concern myself therein ; they are nothing
less than various lections of that learned man's own observations.
Set aside, 1. The various lections of the Septuagint, [of the] Vulgar
Latin, [and] of Symmachus, Aquila, and Theodotion, wherein we are
not concerned; 2. The Keri and Ketib, which we have oftentimes
over and over in this volume; 3. The various readings of the oriental
and occidental Jews, which we have also elsewhere; 4. Conjectures
how the Septuagint and Vulgar Latin read, by altering letters only;

OF LECTIONS GATHERED OUT OF TRANSLATIONS. 42 J

5. Conjectures of his own how the text may be mended, — and a very
little room will take up what remains. By that cursory view I have
taken of them, I see not one word that can pretend to be a various
lection, unless it belong to the Keri and Ketib, or the difference be-
tween the oriental and the occidental Jews : so that, as I said before,
as to my present design, I am not at all concerned in that collection;
those that are may further consider it.

As short an account will serve for the general consideration of the
whole bulky collection of various lections that we have here pre-
sented unto us. For those of the several translations, we are not at
all concerned in them; where any or all of them fail or are cor-
rupted, we have a rule, blessed be God, preserved to rectify them by.
For those of the originals, I have spoken to them in particular. I
shall only add, that we have some of them, both from the Old and
New Testament, given us thrice over at least ; many of the Keri and
Ketib, after a double service done by them, are given us again the
third time by Grotius; so also are those of the New Testament by
the same Grotius and Lucas Brugensis.

PEO SACRIS SCEIPTLIEIS
iDVERSUS HUJUS TEMPOEIS FANATICOS

EXERCITATIONES APOLOGETICS QUATUOK.

OXONII: 1658.

PREFATORY NOTE.

The following dissertations seem to have been prepared and printed in 1658, though
publislied along with the two preceding treatises in 1659. Owen was anxious to prevent
the spread of Quakerism in the University of Oxford ; and, as addressed to the members
and students of that university, the dissertations were written in Latin. Walton, in his
reply to our author's " Considerations " on the London Polyglott, took occasion to in-
sinuate tliat the reason why the other two treatises had appeared in English was, that an
odium might be excited against the Polyglott on points on which he and Owen were at
issue, and on which the common people could not be fit judges. The allegation seems
groundless. Meek and self-denied as the Friends are generally accounted, they resented
keenly the weighty reasonings of Owen : a.nd one of their number, Samuel Fisher, replied
to him in " 'J'he Rustic's Alarm to the Rabbit,"— a publication oveiliowing in its very
title-page with arrogance and self-conceit. It will be found that the reasonings of our
author on the dogmas of the Quakers are by no means antiquated ; and perhaps it would
be diihcult to specify a clearer statement and more effective refutation of them.

ANALYSIS.

I. The first dissertation relates to the question, whether sacred Scripture actually is,
and may be properly termed. The Word of God.

Two points are involved in this question, — the character and the name of Scripture.
In regard to the former, our author contents himself with asserting the divine origin of
Scripture, in opposition to infidels of every class; and proceeds, iii opposition more
especially to the tenets of the Society of Friends, to vindicate the propriety with which
Scriptui'e is commonly styled "The Word of God." They are represented as holding
that Christ is called the Word, and that, as Scripture is neither Clirist nor internal
light from Christ, it cannot, in strict and accurate language, bear this designation.

Tlie threefold meaning of AoV«s roO Oiou is first considered, as u^orTXTixis, Whui-BiTo;, and
<rpoift>pi!ilti, — the first relating to Christ personally, the second to the exercise and manifes-
tation of the divine power, and the third to Scripture as expi'essive of the divine will.
Various errors respecting the AsV^f are traced to the desire of the early Christian apolo-
gi.sts to recommend the Christian system to their heathen persecutors, on the ground
that analogous doctrines were sometimes bi'oached in the writings of heathen philoso-
phers. Instances and proofs are supplied, and the Aoyo; &iou oim^Sris is cai-efully discri-
minated from the Platonic NoDf.

It is shown that Scripture is the Word of God, — 1. Because it derives its origin from
him; 2. Because it contains the revelation of his will; and, 3. Because, in regai'd to its
vei-y words, it is of plenary inspiration.

Tlie following objections encounter a brief but conclusive refutation : — 1. " Because
Christ is the Word, the Scripture cannot be the Word." The whole strength of the
objection is resolved into a quibbling play on the term under discussion, as if Christ and
Scripture could not both be the Word of God, though in different senses and respects.
*2. "Sacred Scripture never asserts that it is the Word ;"— a statement proved to be
utterly incorrect. 3. " The Word was before Scripture ; therefore the Scripture is not
the Word of God." It is replied, that although God spoke before any utterance that
came from him was committed to writing, it does not when written cease to be the Word
of (jrod. 4. " The VVord of God cannot be learned from books, for it is from God him-
self;"— an assertion resolved by our author into falsehood and blasphemy. 5. "The
Word dwells in us, Rom. x. 8, Col. iii. 16, and cannot, therefore, be Scripture." It is
replied, that the word of faith is meant ; that it is nigh to us, not in respect of the writ-
ten letter, but of the divine truth contained in it ; and that it dwells in us not formallij,
but in point of effect.

II. The second dissertation is on the Interpretation of Scripture. _

After a denial and refutation of the claim of the Romish church to infallibility, the
right of private Christians to expound and exhort is declared to be consistent with the
authority of the ministerial office. This question is not directly involved in the dispute
with the Quakers, as they reject all interpretation of Scripture, and substitute in its
stead new revelations ; but it is considered by our author in passing, as it relates to the
sources of interpretation.

To private Christians, not intending to fill the office of the ministry, he concedes a
liberty of exposition and exhortation, provided it be done decently and in order : and
he reasons in support of this opinion,— 1. From the spiritual gifts bestowed for the pur-

PREFATORY NOTE. 425

pr se ; 2. The design of chnrch-communion ; 3. The injunctions of Scripture ; 4. The
practice of the early church; 5. Christian experience and brotherly love ; 6. The ex-
ample of saints in the Old and New Testaments; and, 7. The liberty wherewith Christ
has made his people free.

'J'o other Christians, not actually invested with office, or ordained, but aiming to be
so, lie allows a riglit of pi-eaching the gospel, interpreting Scripture, and addressing
meetings; against which right, he affirms, no valid plea can be urged, either from the
nature of the exercise, or any special circumstances connected with it, or any express
prohibition in Scripture.

The notion of the Quakers, that there is no need for any public interpretation of
Scripture, on the ground that all are inspired and possess the inward light, is refuted by
a series of considerations : — The lawfulness of expounding to others what we deem to bo
the meaning of Scripture ; the necessity for such a practice ; the appointment by Christ
of pastors and teachers in the church ; the testimony of Scripture ; the example of
Christ; the custom of all the saints; and the continued necessity for the interpreta-
tion of Scripture, from the difficulties which it is admitted to contain, and to which
reference is made even by Scripture itself, 2 Pet. iii. 16.

A few objections are briefly met and repelled ;— such as, that inspiration is needed to
interpret inspiration ; that interpretation is of no practical benefit ; and that there is
the utmost variety of opinion in the interpretations that are given of Scripture.

Ill On the Perfection of Scripture, Jews, Papists, and Quakers, whatever other
points of difference obtain among them, are described as united, like the foxes of Sam-
son, with firebrands between their tails, to ravage the fields of the church, by impugning
the perfection of the divine Word. Leaving the Jews and Papists in the hands of not
a few able writers, our author proceeds to deal with the Quakers. The following is a
digest of the propositions whicli he affirms and defends : — That all truths necessary
for salvation are contained in Scripture, by direct affirmation or plain implication ; that
there is no need of tradition or new revelations ; that it is presumption to advance as
worthy of divine faith what is not in Scripture ; that new revelations if opposed to
Scripture ai-e blasphemy, if different from it useless ; that the dogma of internal light is
a fiction ; and that Scripture is a perfect rule of faith and life, to which nothing can be
added, and from which nothing must be taken. In a summary of the views of his oppo-
nents, he argues that they, on the contrary, despoil Holy Writ of all use, authority, and
perfection.

These positions are supported, 1. by an appeal to Scripture ; and under this head are
cited (1.) passages asserting the perfection of the Word, (2.) prohibitions against all ad-
ditions to it, (3.) references to the practice of the apostles, and (4.) passages in which the
Scriptures are commended to us for all the purposes of religion ; and, 2. by considerations
founded on reason. It is argued that (1.) if Scripture be perfect, (2.) sufficient for salva-
tion, and (3.) such that no additions must be made to it, (4.) if we are never directed in it
to any inward light, (5.) if we are to take heedto it that we may be on our guard against
deceiving spii-its, (6.) if we are to try all doctrines and spirits by the test of Scripture,
(7.) if there is a constant dubiety attending all enthusiastic sentiments, (8.) if errors are
constantly broached by enthusiasts and fanatics, and (9.) if their conduct be often im-
moral and vicious, the internal light for which Quakers contend must be either unneces-
sary, or, however real, must be very useless.

The following arguments of the Quakers are answered : — 1. That their own inward
ligiit is identical with the inspiration of Scripture, and therefore of co-ordinate authority
with it. 2. That there is a promise of the Spirit to lead into all truth. 3. That Scrip-
ture can be of no use after a soul is brought to Christ. 4. That several passages of the
Word confirm their tenets, — 2 Cor. iii. 6 ; Isa. liv. 13 ; Jer. xxxi. 33, 34 ; Luke xvii. 21.
IV. On the subject of the Internal Light, various distinctions in regard to the word
" light " are first specified ; the condition of man is exhibited as by nature sunk in dark-
ness, and it is proved that saving light belongs only to the elect.
_ Quakers affirm that the light of nature is ft-om Christ, is enjoyed by all, and is suffi-
cient for salvation, without the enlightenment of the Spirit or the teaching of Scripture.
In refutation of this view, five propositions are .advanced and defended by our author :
— 1. The light of nature is not from Christ as mediator, much less is it Christ himself.
2. It is not of saving efficacy. 3. It is not sufficient for salvation, either subjectively,
so that any one can spiritually discern what things are revealed from .another source .as
necessary for our salvation ; or objectively, as comprehending a disclosure of these neces-
sary truths themselves. 4. Saving light is not imparted to all men. And, 5. No in-
ternal light can supersede the will of God as reve.aled in Scripture. This dissertation is
closed by a notice of the perverted interpretation to which his opponents resorted on
some passages, such as John i. 9, Rom. ii. 14, 15; and he replies to them by a sounder
and more consistent exposition. — Ed.

AD LECTOEEM ADMONITIO.

QuAS hie conspicis pagellae, lector erudite, theologicarum quarundam quaestio-
num determinationes, quas vocant, tibi exhibent. Quid eas ad disputationum
pvivatarum usum, tumultuarie psene conscriptas, seorsum a reliquisejusdem gene-
ris laciniis, in lucem protulerit, paucis accipias velim. De auctoritate atque
integritate sacrarum Scripturarum tractatus binos, lingua vernacula, emittens,
quorum occasiones ac rationem omnem alibi fusius exposui, disputationes hasce,
quibus cum illis arctissimum est materiee consortium, et quae quod reliquum est
circa verbum divinum controversiarum paucis absolvant, quamvis sernione ab lis
disjunctas, una in medium producendas censui. Utrum ob doctrinae consortium,
aut linguae dissidium, illorum tractatuum pars aliqua, aut alius ipsa tractatulus
scriptiuncula hsec habeatur, penes lectorem arbitrium esto. Fanatici sunt, errori-
bus et stultitia hisce diebus notissimi, quos inprimis hie aggredimur. Nemo
autem post homines natos, jeque ac ego delirasse censendus esset, si ipsos scriptis
hisce redarguere statuerim, cum nihilo plus sermonem ilium quo hie iitimur in-
telligant, quam nos aliquoties inconditum ilium verborum sonum omni sano sensu
vacuum, quo ipsi non tantum omnibus aliis, sed et ipsi sibi in dicendo obstrepere
videntur, mente percipere possimus. Juniorum instructioni (erunt enim forsan
qui opellam banc nosti-ara insplcient) quibus, in sacrarum literarum studium in-
genii acumen <rhv eiu intendentibus, passim hosce corvos sequi testaque lutoque
nee animus est nee otium, specimen hoc novi fanaticismi refutati, qui |£v»«
iaifioviois comitatus nullubi non grassatur, dicatum est. Puteum, ni fallar, seu
abyssum potius en-orum onmium, non tantum quorum in culpa cubantes depre-
hendimus fanaticos, sed et eorum etiam qiubus paene nuUos non inquinat aut fasci-
nat Romana meretrix, luce retectum et veritate obturatum iterum, paucis osten-
dimus. Destructa. autem ista impietatis omnis et hunlaifmvla; arce, quam in
Scripturarum contemptum moliuntur improbi homunciones, tam in proclivi est
ut cadat tota errorum propago, qukm imber est quando pluit. Quae hie eo animo
in honorem verbi Dei scripta invenies, tu lector, sine gratia, odio aut partium
studio, perpende atque judiea.

PRO SACRIS SCRIPTUEIS, ETC.

QUESTIO I.

An sacra Scriptura sit ac vere dicatur verhum Dei?

Sectio 1. Qusestionis hujus duas esse partes constat, quarum una
rem ipsam, nomen proprium Scripturarum altera ponit. Earn sub
hisce terminis proposuimus, ut largior inde pateret disputandi cam-
pus, dum in utramvis partem opponentibus incurrere licuerit. Pri-
mara autem qusestionis partem duplicem iterum respectum induere
posse pal am est, nempe prout Scripturam respicit vel in esse reali,
ut loquuntur, aut etiam in esse cognoscihili ; nimirum Scripturam esse
verbum Dei contra Atheos, Paganos, et — Novum Testamentum quod
attinet — Judseos etiam, asserentes, una, eam spirituali sua luce, quam
a solo authore suo mutuatur, se Dei verbum esse infallibiliter de-
monstrare, contra Pontificios, affirmamus : Fanaticos nostrates, qui a
tremore quo se in sacris agitari ipsi sibi fingunt, aut reapse vi mali
spiritus agitantur, vulgb Trepidantes seu Quakers vocantur, respicit
quaestionis pars posterior, quse est de ScripturaB nomine proprio.

Sect. 2. De prima qua3Stionis parte innumera extant virorum
doctissimorum scripta, quibus veritatem, quam astruendam hac dis-
putatione duximus, et dilucide exposuerint, atque adversus insultus
Atheorum ex una parte, Pontificionim ex altera, ita muniverint, ut
omnino nihil opus sit ea hie repetere, quae aliunde nullo negotio peti
possunt; hoc tantum addam, inter omnes quotquot sunt ubivis theo-
logos, qui causam banc Dei atque verbi ipsius contra Pontificios de-
fendendam susceperunt, vix quenquam inveniri, qui cum Whitakero
nostro comparandus sit, nedum ei prseferendus ; de parte ideo quaes-
tionis posteriori, seu de nomine Scripturce proprio, contra fanaticos
nostrates impraesentiarum mihi agendum esse duxi.

Sect. 3. Etenim, huic hominum generi cum non satis esset iiscum
congredi et sociari, qui prjeteritis saeculis convicia sacris Scripturis
inteutaruut, atque omnia in illas injecta oi^probria suo calculo ap-
probare; cvlm hoc soluna sibi reliquum fecisse aliorum ingeniosam
nequitiam observaret, ut in discrimen nominis, unde omnis earum
dependet auctoritas, illas adduceret ; hujus rei conficiendae curam sibi

428 PRO SA(JE1S SCRIPTURIS

a Satana delatam gaudet, nimirum ut titulo illo glorioso, verbo
Dei, illas spoliaret. Jam verb, uti semper antique generis humani
hosti perniciosa sua molimina colore aliquo seu fuco illinere pro
more fuit, ita, quo plus veneni et malitige ulli eorum inesse noverit,
eo gloriosiori tegumento infueatum obtrudere satagit, Exemplo sit
is quern jam perpendimus error, seu furor potius dicendus sit; ut
nihil psene unquam peroiiciosius excogitaverit, nee quod prsesentius
venenum ecclesise Christi propinaret; ita nunquam fallaciori prsetextu
ad animas rudium et dxaxuv iljaqueandas usus est; hie vero qualis sit
videamus. " Nomen verbi Dei,'' inquiunt fanatici, " soli Christo
competit; ideoque titulum ilium Scrip turge con ferre nobis est religio.
Nonne enim qui decet Scripturse honorem habere possumus, nisi
suum Christo honorem derogemus? Num Scriptura Christus? num
litera Spiritus? hoc nomen Christi, 'Verbum Dei:' Scriptura sua
sorte ac nomine contenta abeat."

Sect. 4. Atqui haec omnia merus fucus sunt, prsestigiee ac fraudes;
si enim reverentia Christi ducti, si vario usu et homonymid vocis rou
"koyou decepti, auctoritatem, necessitatem, et perfectionem suam sacrse
Scripturse relinquentes, de solo nomine litem moverent miseri hom-
unciones, misericordid saltem, si non venia digni viderentur. Sed
alia omnino res est; non enim tantum Scripturas omni sua auctori-
tate spoliare, easque loco suo movere, sed et ipsuin Christum -per-
sonalitate sua atque divina existentia exuere, hoc unico stratagem-
ate intendunt et conantur.

Sect. 5. Qnm. enim multa de verbo Dei dicantur, quae proprie et
directe personse Christi ^savSpuivov non conveniunt, figmentum horren-
dum, Christum quendam imaginarium, qui lumen sit internum om-
nibus commune, et nescio quod to -xav spirituale, hoc est vera nihil,
comminiscuntur; quoniam autem millies fere mentio facta est verhi
Dei, atque prsedicationis, promulgationis, et receptionis ejusdem, iis
in locis, qui quo minus de persona Christi intelHgantur innumera
sunt quae obstant; neque in iis Scripturam intendi agnoscere velint;
nescio quod inde verbum internum, cujus jam in solidum sunt ipsi
possessores, et illorum qui illud antea inclusum tenuerunt haeredes
ex asse, exsculpunt atque extorquent.

Sect. 6. De fictitio isto, sive lumine sive verho interno, et Christo
imaginario postea nobis suo ordine sigillatim agendum est; jam quae
sit horum hominum de Scriptura sententia, et quibus rationibus eam
defendere satagunt accurate perpendamus; ea verb sic se habet.

Sect. 7. Scripturam, inquiunt, sacram revelationem quandam
voluntatis divinas continere, eatenus a Deo profectam, quatenus ab
interno illo lumine, quod ex Christo in iis fuit qui libros istos scrip-
serint, quos scripturas nuncupatis, processit, profitemur. Caeteriun
lumen illud omnibus seque inesse mortalibus ; ita ut qui ei attendere

EXERCITATIONES ADVERSUS FANATICOS. 429

velint, voluntatem Dei eadem auctoritate et infallibilitate declarare
possint, quibus in ipsa sacra Scriptura declaratur. Vera ita, inqui-
unt, sunt omnia, et certa, quae in libris istis continentur, deqne Deo
et ejus voluntate enarrantur; et vera itidem sunt et certa, eodem
genere certitudinis et veritatis, quse a lumine illo interno proficiscun-
tur in iis qui ad illud attendunt. Ita liber iste scriptus, cum neque
sit Christus, neque lumen illud internum, nullo modo est verbum
Dei.

Sect. 8. Apparet ideo hosce homines 6/ji,uvv/j,iq, vocis rov Xoyou, seu
verbi, se atque alios ludere ac decipere; de ea igitur primo agen-
dum est.

Sect. 9. Nonnullos ex antiquis, quos vocant, patribus, in schola
Platonis eductos, et in ejus philosophia versatos, qua multa speciosa
et plane admiranda mpi tov Xoyov disseruntur, ambiguitate istius
verbi fuisse deceptos, non nunc primum observatum est. Hinc Jus-
tinus palam affirmat, Christum esse Xoyov, o5 -jav rb yhog dvdpdj'Truv
asTss^e, seu " rationem cujus est particeps omne humanum genus;"
quod sane non multum abludit a. fanaticorum sententia, de lumine
interno omnibus communi, quod vel sit Christus, vel immediate a
Christo, de quo posthac nonnulla nobis dicenda sunt. Eos etiam
qui f/^ira "Koyov, hoc est secundum rectam rationem vttam egerunt,
inter Ethnicos, Christi participes fuisse, atque vitam aeternam ob-
tinuisse, idem Justinus fidenter asserit; nempe quia Cliristus T^dyog.

Sect. 10. Hinc gravissima ilia et adprime necessaria Basilii ad
prima verba Evangelii Johannis admonitio. "Of a, inquit, ixriirori ss
Tapaxpoiiffrirai TO 6/xojvu/JjOv TTJg (puvijs: atque iterum, Myi 'jrapaXoyiffyirai ffe
Tig TU) '7roXu67]!J.<^ rng Xs^swj. Quid vero voluerint per istum suum XCyov
Platonici, statim dicetur; neque solus Justinus hac in re orationem
ad Grsecorum phraseologiam attemperans, periculose Scripturarum
simplicitatem deseruit. Alii etiam e veteribus ejus criminis com-
munione implicantur. Aoyog 6 i'xovpdviog, irviV'Ma, yiyovojg ocTTo rou irar-
phg, Kot,! Xoyog sk rl^g Xoyijcrjg dwd/Jtiug, xard riiv tou yswrisavrog avrov 'xar-
pog fi/fitisiv, sixova rr^g adavaciag tov avdpwTrov s'TToiriffev, inquit Tatianus
Assyrius, Cont. Graec. Orat. Quid vero sibi velint ista verba, Aoyog
sx rrig Xoyixrig dvvd/Miug, in descriptione Christi, ratio ex rationali po-
tentia? Anne Scriptura ita loquitur de Filio Dei? minime.

Sect. 11. Ut igitur hoc latibulum, quo perpetub sibi de refugio
prospiciunt fanatici, ab iis abripiamus, varise vocis hujus in Scrip-
turis Sacris significationes prsemittendse sunt.

Sect. 12. Aoyog itaque tov Qsov triplex est, — vrroSTUTixCg, lvdiui)sTog,
'7rpo<popix6g.

Sect. 13. Acyog 'ovoaTarixog, qui et ovffiudrig et IvvxcdraTog, est ipse
Christus: KuXsTtui to ovo/xa aOroD- 6 Aoyog tou Qbou, Apoc. xix. 13; Kai 6
"koyog ^v irpog tov Qiov, xai Qiog r}v 6 Xcyog, Joh. i. 1; Ka/ 6 Xoyog ffup^

430 PRO SACRIS SCRIPTURIS

iysvsTo, ver. 14 De aliis testimoniis quae in banc sententiam adduci
Solent, — viz. Ps. xxxiii. 6 ; Hag. ii. 5 ; Luc. i. 2 ; 2 Pet. i. 1 6 ; Act.
XX. 82; Heb. iv. 12, — nihil certi habeo quod statuerim. Christum
itaque verbuni esse, Xoyov, verbum quod Deus sit, quodque ei nomen
sit verbum Dei, libentissime agnoscimus; neque super ea re ulla
nobis cum adversariis iutercedit controversia. At quo sensu dicitur
Christus verbum Dei, seu quale verbum sit, nullatenus inter nos
convenit, prout, Deo volente, in sequentibus videbimus.

Sect. 14. Aoyog hdiddiTog est egressus potentiae divinse, proposita
voluntatis Dei atque consilia ejus efficaciter exsequens, seu est effi-
cacia providentise divings, qua opera sua ad extra, secundum consilium
voluntatis suae, Deus operatur et perficit. Gen. i. 3, " Dixit Deus,
Esto lux: et fuit lux." Ps. cxlvii. 15, "Emittit serraonem suum in
terram; quam celerrime excurrit verbum ejus." Verse 18, "Emittit
verbum suum, liquefacit ista." Et Ps. cxlviii. 8, " Turbineus ventus
efficiens verbum ejus." Isa. xxx. 31, " Voce Jehovae contritus est
Assyrius." 2 Pet. iii. 5, r^ i^ vdarog xa! S/' vdarog ffvvsffrojffa, rw roD &iou
Xoyw" ovpavoi rui avruj Xoyoj reSi^saupiff/Jjivoi. Heb. i. 3, ^ipojv rs ra <7rdvra,
Tifi prj[j,ari rrjg dvvdfisug aurou. Heb. Xl. 3, Ulffru voou,wsv Kar^jpriadai
Toiig aluvag p'/ifj^ari Qiov. Csetemm Paulum in Epistola ad Hebrseos, per
p)j/jt,oc Qiou, idem intelligere quod Petrus per Xoyop 0soD,vel inde apparet,
qubd idem opus, respectu ejusdem, ab uno apostolorum tribuatur
pyjfiart Qsou, ab altero Toj Xoyuj. His itaque testimoniis, atque innu-
meris aliis quae adduci possunt, liquido constat, efficacem Dei provi-
dentiam, qua decreta sua exsequitur, ac opera ad extra perficit, ali-
quoties dici verbum Dei.

Sect. 15. Cum nos quod statutum deliberatumque in animo habe-
mus, per iustrumenta quae in nostra sita sunt potestate exsequi volu-
mus, verbo oris, seu mandate, quo ea ad agendum impellimus, uti-
mur ; Deus optimus maximus ad captum nostrum res divinas attem-
peraus, et volens ostendere qua facilitate consilia voluntatis, per
omnipotentiam suam exsequitur, sive mediis ullis quae in ejus sita
sunt potestate uti velit, sive immediate potentiam suam exserei'e ei
placuerit, istius potentite egressum actualem seu exercitium efficax,
nomine verbi sui, seu vocis, indigitat : " Ipso dicente est, quicquid est;
ipso praecipiente exsistit," Ps. xxxiii. 9. Ceeteriim verbum Dei hoc
sensu intellectum aut non intelligunt, aut non agnoscunt quibuscum
nobis res est; neque hactenus, quod sciam, hac ex parte ullius cri-
minis po.stulamur.

Sect. 16. Quouiam autem vocis hujus, rov Xoyo\j scilicet, homonymia,
veterum nonnullis ita imposuerit, ut graviter super ea re hallucinati
sint, erroris eorum fontem et occasionem paucis detegere non abs re
fore judicamus. Ea verb res ita se habet. Qui vel ex professo
apologias pro Christianis instituebant, ut Justinus Martyr, Athena-

EXEECITATIONES ADVERSUS FANATICOS. 431

goras, Tertullianus aliique, vel diserte atque data opera Gentilium
argumenta refutabant, atque ipsos errorum convincebant, — cui operi
inter alios egregie incubuerunt Clemens Alexandrinus, Tatianus As-
syrius, Theophilus Antiochenus ad Autolychum, Eusebius, Cyrillus,
et Theodoretus, — ut vel tyrannorum furorem et amentiam mitigavent,
aut compescerent, ostendendo nimirum ea quae in Evangelio conti-
nentiir non esse adeo absurda, et a communi hominum sensu remota,
quin istomm prophetis et (ropo/s nota aliquantum, et percepta fuerint ;
vel quo veritatis aeternae vim, in mentes etiam adversariorum ejus se
insinuantem ostenderent, yvw^aag et sententias ex philosophorum
libris excerptas, ad fines hosce promovendos accomodas, ssepissime
protulerunt, ut earura auctoritate adversarios premerent. Atque sane
utinam aliquando uon nimis longe jaculati fuissent, aut ab auctoritate
fidei, et Scripturarum simplicitate descivissent. Hinc autem prima
mali labes, dum eoelestia mysteria et tremenda Christianorum sacra,
Gentilium notionibus et vanis cseremoniis attemperare voluerint.

Sect. 17. Per instantias agamus. Satis decantata est Platonico-
rum Tpidg, nempe to auroyovov, 6 voug 6 drifiiovpyog, r, rou x6<^/mov -^v-x/i- De
eii vero ita Theodoretus, sermone secundo 'EXXj)i'/xwi' '^udrifMdrut>
^ipwTtivriKrig. Concesserunt, inquit, V':rsp-xpova xal dtdia, rhv dyadhv,
xal vouv, xai iravrhg rr^v -^v-xfiv. Additque, "Oi' fih rj/^iTg 'xarspa xaXoZi^iv,
rhv dya&hv 6vo/j,df^ovTai, povv 6s, ov rj/u,eTc v'lhv xai Xoyov '7:po(!ayopiV(t[xsv;
quasi sc. doctrina Trinitatis ex solo naturae lumine Gentilibus inno-
tuisset, quod falsissimum. Irenaeo etiam irapingunt Centuriatores
Magdeburgenses, Cent. ii. Col. 227, quod ita obscure et perplexenon
raro vocabulo " verbi," seu ro\J Xoyov utatur, ut videatur non perspicue
inter "verbum substantiale" et "verbum vocale seu oris" distinguere;
a quo crimine utrum sufficienter vindicetur a Feuardentio, qui ob banc
rem convitiis in Centuriatores debacchatur, judicent aequi rerum jes-
timatores. Quid vero Platonici per voZv, et rou TavTog -^vx^^ intellige-
bant, clare et ornate ex eorum scrip tis exponit poetarum doctissimus,
vi. ^neidos, v. 724-733 :—

" Principio coelum, ac terras, camposque liquentes,
Luceutemque globum Limae, Titaniaque asti-a
Spiritus intus alit, totaraque infusa per artus
Mens agitat molem, et luagno se corpore miscet.
Inde hominum, pecudumque genus, vitseque volantuni,
Et quae marmoreo fert monstra sub aequore pontus.
Igneus est oUis vigor, et coelestis origo
Seminibus; quantum non noxia corpora tardant,
Terrenique hebctant artus, moribundaque membra.
Hinc metuunt, cupiuutque ; dolent, gaudentque;" —

Hsec ille; digna sc. quee Dei Filio unigenito ascriberentur. Vul-
gus autem Christianorum dogma Trinitatis, verbis Scriptures sacrae
magis consentaneis, neque figmentis philosophorum interpolatura

432 PRO SACRIS SCMPTURIS

communiter et palam exposuisse, testis etiam est Lucianus in Philo-
patride, seu bihaoKoiJjhu, ubi Tryplionem quendam Christianis sacris
initiatum ita disserentem introducit: —

'Tipifj.iioi/'ra, ^iov, fiiyav, a/jt.SpoTov, olpav'iiiiva,.
Tiov 'prctTpos, mivficc Ix •rarpo; iK'Topivof/.tvov,
"Ev EX Tpsiav, x.a,) i^ svoj Tpia,
Tavra vofcii^s ZTjva, tovV hyov &£ov.

Sect. 18. In verbo "kdyoc, de quo aginaus, non minor erat erratic,
imo paulo periculosior. Adversus Julianum, lib. vii., verborum is-
torum Platonis ex Epinomide Cyrillus meminit : 'Svvw^otsXojv xoo;aov,
h 'ira^s 6 Xoyoj 6 'ffdv-ojv '^siorarog opaTuv. Hunc vero esse Xoyov nostrum
divinum acerrime contendit. Occurrunt et alia huic gemina apud
eundem autorem psene infinita.

Sect. 19. At alia est ea ratio, quam in mundi conditu Deus adhi-
buit, a Xoyui, per quern omnia sunt condita. Platonem autem per
"koyov istum, ideam quandam in mente divina, mundi quasi exem-
plar intellexisse constat; ut recte Thomas P. P. Q. 32, a. 3, c.

Sect. 20. Ejus etiam vestigiis insistens Pliilo, Xoyov, r^v dtrui/iaTov
^siav id'iav diserte vocat, apud Eusebium, lib. xi., Prsepar. Evang. cap.
XV. Ejusdem commatis sunt omnia ea testimonia, quse ad secundum
principium, Deum 87i,u,ioupy6v, seu omnium artificem demonstrandum,
ex Platone, Plotino, Numenio, Amelioque, producit idem Eusebius.
Ac Amelius quidem expresse recitat initium evangelii Joliannis,
quem philosophum barbanim vocat. Eorum verb omnium sen sum
ipse Eusebius exponit, cap, xxiii., nempe ideam nescio quam, vim
naturarum ingentem, archetypum et exemplar omnium, mentem
omnia animantem, magnum quoddam vivens, ortu et interitu carens,
ea sub voce finxerunt.

Sect. 21. Acyoc ideo Qsou olaiudi^g, omniadhibita accuratione, distin-
guendus est non tantiim a Platonicorum vui Xoyu), rov 'iravrhg -^vxf^i
Qtui drifiiovpyixSi, vi naturarum ingente, mente cuncta animante, idea,
atque rerum omnium exemplari, sed et a Xoyw isto hdiadsruj, de
quo nonnulla jam diximus. Hie vero, nempe hdiddirog, diligen-
ter admodum a Maimonide, More Nevochim, seu Duce Dubitantium,
pa. 1, cap. xxiii., describitur. "Quicquid," inquit, "a Deo creatur, id
attribuitur verbo ejus, ut 'verbo Domini cceli creati sunt ;' similitudine
desumpta ab operibus regum terrenorum, quorum instrumenta in per-
ficienda et exsequenda sua voluntate sunt verba ipsorum ;"de loco vero
isto, nempe Ps. xxxiii. 6, ego plane dubito annon de Dei verbo aeterno
interpretandus sit; rem ipsam autem quod attinet, explicationem
admitto. Deinde cap. Ixv. ostendit verba ""?^ et "i^l, quae syno-
nyma sunt, homonymice usurpari, atque de verbo externo, interna,
cogitatione, atque mente, et voluntate dici.

Sect. 22. Multis quidem argumentis, acerrime contendit Jos. Pla-

EXERCITATIONES ADVERSUS FANATIC03. 433

ca3us, DIsputationibns de Christi Deitate, argumento 21, per verbum
illud toties in creatione repetitum, " dixit Dens/' seternum Xoyov, Dei
Filium intelligi; atque ille quidem accurate disputat, ut quid in con-
trarium opponat baud facile inveuturus sit adversarius. Restat
autem adbuc mibi scruiDulus nnicus ; cum enim per totum primum
caput Geneseos, dri,aiovpy65 ubivis Elobim dicatur, atque illud nomen
tres personas formalitor exprimere orthodoxi oi^nes consentiant, qui
fieri potest, ut ruv Elobim verbum sit 6 Xoyog, cum non sit sui
ipsius verbum aut sermo ? Ubicunque autem verbum Jehovee seu
Dei dicitur, vox Dei viroeTarrA.ug sumitur, atque personam Patris de-
notat, quo mode vox ista Elobim sumi non posse videtur.

Sect. 23. Male ideo Grotius in Annotationibus ad cap. i. Jobannis
usum vocis rov Xoyou ad verba ea Mosis, "Dixit Deus, Esto lux, et fuit,"
retulit, quum ea plane de Xc'yw svdia6'-rui prolata fuerint, prout
etiam a Maimonide exponuntur, cui iste lectorem remittit. Male
etiam in eundem sensum ea quce occurrunt apud Cbaldseum para-
pbrasten potentiam Dei per verbum ejus exprimentem, adducit; pes-
sime eundem Xoyov Platonicos atque Philonem intendisse contendit;
atque in eum sensum nonnulla a veteribus periculose effata profert.
Quale illud est Gregorii Neo-Ca3sariensis : Aoyog, inquit, hn h\)va[i.ig rni
oXrig xfiffsug iroinrrA'/], Platonice satis; cum non sit buvaij^ig, seu at-
tributum divinum, sed hvoeraatg infinita huvdfLu instructus. Atque
ita ille quidem omnia confundit, ut quid sibi velit, atque utrum Pla-
tonicus fuerit, aut Sociniauus aut Christianus in ejus loci explicatione,
baud facile sit intelligere. Sed de bis pro nostro institute plus satis.

Sect. 24. Ao'705 'Tzpofopi-A.og is est de quo sensibus cum adver-
sariis non congvuimiis. Eum vero esse Scri-pturam sacram, seu ver-
bum Dei scriptum, non quatenus scriptum, sed quamvis scriptum,
credimus et profitemur.

Sect. 25. Id, quo animi nostri sensum et voluntatis nostrce propo-
sita aliis declaramus, esse verbum nostrum, ciim vere verbum sit,
symbolum et index conceptuum mentis, nemo, opinor, negabit.
Quidni etiam declarationem mentis et voluntatis divin^i, qua quic-
quid a nobis fieri, vel de se cognosci velit, Deus notum facit, ejus
verbum dici debere concedamus? fatemur utique Deum voluntatem
suam, viva voce, antequam ullum verbum scriptum erat, declarasse;
et certe quando immediate Deus locutus est, id quod locutus est ejus
verbum erat: anne vero id perdidit illud suum esse verbum Dei,
quod locutus est, quia ex ejus mandate scriptum est? Neque sane
dicimus declarationem banc quam babemus in Scripturis vobmtatis
Dei, verbum ejus esse, quia scriptum est ; sed verbum Dei ex ipsius
mandate jam scriptum esse contendimus.

Sect. 2G. Quo minus ideo, inanibus logomachiis (quibus supra mo-
dum sibi placent fanatici, quando importuna loquacitate molestos se

A'^OL, xvi. 28

434) PRO SACRIS SCRIPTURIS

prsebere in animo habent) detineamur, quo sensn Scriptura sacra sit
verbum Dei, atque ita dici debeat, paucis expediamus.

Sect. 27. Primb, ideo, respectu ortus, hoc nomen sibi vindicat
Scriptura sacra. Originem suam a Deo habet. Ipse earn locutus
est: partim immediate, partim mediate in Filio, prophetis, aliisque
ejus promulgatoribus : Heb. i. 1, 'O Qdg "kaXriaag h roTg '7rpo(pyiTais, BXd-
Xrjdsv riiJjTv h viQj. Imo quae, mediantibus prophetis, apostolis, aliis-
que divinis scriptoribus, ecclesise olim locutus est, ipse ea omnia im-
mediate locutus est, non tantum iis ipsis quibus provinciam istam
promulgandi et scribendi voluntatem suam delegavit, et per eos
nobis; sed in iis immediate nohiscum locutus est, atque in eorum
scriptis adhuc loquitur, Heb. i. 1, 2; Luc. i. 70, 'EXaX^jcrs hia arofj^aroi
TU)\i ayiuv <7rpo(pr]TC/)v ruiv acr' aiuvog; 2 Pet. l. 20, 21.

Sect. 28. Secundb, respectu suhjectcB materim, seu divinse veri-
tatis in ea revelatse, sacra Scriptura est verbum Dei; quatenus
nempe est revelatio voluntatis divinse ab ipso Deo profecta. Hoc
sensu locis psene innumeris verbum Dei dicitur. Job. xvii. 1 7. Ita
ubi verbum Dei, pt^cedicar-i, promulgari, 7)iultiplicari, recvpi enarra-
tur, sanctissima ista Veritas, seu materia Scripturarum, non Scriptura
formaliter considerata intenditur; aliquoties enim contigit, et quo-
tidie fieri potest, ut verbum Dei pr^dicetur, ubi Scriptura, hoc est
ipsa scriptio, non legatur. In ea autem verbi prsedicatione, quae ex
Scripturis sine actuali Scripturarum in ipso actu prsedicandi lectione,
fieri potest, nihil aliud est absolute et in se verbum Dei, quam quod
pnrujg in Scriptura continetur: Act. xxvi. 22, Ohbh sktos Xiyuv Sjvn o/
'7rpo<p^Tai sXdXriffav [MiXkovTUv ylvssdoci xccl Mwtr^j,

Sect. 29. Tertib, respectu ipsorum verhorum in Unguis istis quibus
ex mandato et oxdinatione Dei scripta est; etenim ea verba et con-
cepta et disposita sunt per Spiritum Sanctum, neque ad exprimendum
sensum, quern ipsi de mente et voluntate Dei conceperunt, ingenio ac
nrbitrio ipsorum scriptorum sunt permissa aut relicta: Act. xxviii. 25 ;
Luc. i. 70; 2 Pet. i. 20, 21; 2 Tim. iii. 16, nSca ypa(pri '^scmsuffTog.

Sect. SO. Respectu autem promulgationis veritatis divinse, qua
prophetis aliisque viris divinis tanquam instrumentis usus est Spiri-
tus Sanctus, ipsum verbum dicitur Xoyog yrpofirjrixog, 2 Pet. i. 19,
quem respectu inspirationis divinse aliqui s/j!,(pvTov vocant et kvhidhrov.

Sect. 31. Hinc, ideo, sacrarum Scripturarum divina auctoritas,
cujus assertionem in hac nominis ejus vindicatione prsecipue intendi-
mus, dependet; — nimirum quod omnibus hisce respectibus sit verbum
ejus qui supremus est Legislator, summus ac solus conscientiae Domi-
nus, qui solus quid sit necessarium, quid utile, eum finem quod attinet
ad quem diriguntur sacrse Scripturos, et novit et in iis revelavit.

Hisce ita prsemissis, videamus porro quibus argiimentis sententia
nostra superiiis exposita defendi et statuminari possit; atque etiam

EXERCITATIONES ADVERSUS FANATICOS. 435

quibus sopMsmatis earn expugnare apud imperitam plebem, magnis
clamoribus adhibitis, quotidie aggxed'mniuY fanatici. Primum vero
argumentum nostrum sic se habet.

Sect. 32. Quod saepe a Spiritu Sancto vocatur verbum Dei, id ver-
bum est, atque proprie ita dicitur : nobis enim baud licet rebus sacris
ad libitum nostrum nomina imponere; multo minus integrum est
ea rejicere qua3 pro infinita sua sapientia Spiritus Sanctus imposuit.
Sacram verb Scripturam saepius eo nomine a Spiritu Sancto indigi-
tari, cuivis eas vel leviter inspicienti facile apparebit. Nonnullis alla-
tis testimoniis rem planam faciemus. Marc. vii. 13, 'AnupovvTsg rhv
Xoyov Tov Qsou rff vapadSasi v/xuv. Quisnam autem est iste Xoyog rou ©sod
quem irritum fecerunt Pharissei? Is nempe qui a Mose scriptus est,
ver. 10, Mcoff^s yap ilvi, hoc est, scriptum reliquit. Deut. iv. 2, "Ne
addite ad verbum illud quod ego vobis praecipio." Verbum quod
Dominus locutus est, est verbum Domini; atqui idem est illud ver-
bum cum " statutis et prseceptis " eodem versu, quae scripta esse
nemo, opinor, negabit, Jer. xxxvi. 6, xxvi. 1-6.

Sect. S3. Id quod Deus locutus est in prophetis, quod Spiritus
Sanctus locutus est per os prophetarum, quod que tanquam verbum
suum per ejus mandatum scriptum est, illud verbum Dei est. At
vero Deum locutum esse in prophetis et per prophetas antea pro-
bavimus. Vid. Heb. i. 1 ; Act. xxviii. 26; Luc. vii. 8. Hocque verbum
ipsius auctoritate scriptum est, Exod. xvii. ]4, xxxiv. 1, 27; Num.
V. 23; Deut. vi. 9, xvii, ]8; Jer. xxx. 2; Hab. ii. 2; IJoL ii. 7;
2 Tim. iii. 16; Apoc. xxi. 5; et Deut. xxvii. 3. Imo ipse primus ali-
quid de eo digito suo scripsit, nempe Decalogum, Exod. xx.

Sect. 84. Declaratio mentis ac voluntatis divinae, ab ipso Deo im-
mediate profecta, est verbum Dei. Si hoc non sit verbum Dei, ego
nescio quid sit. Ipse loquitur; mentis suae sensum, quo quid a nobis
fieri velit intelligamus, declarat; hoc vero facit per verbum, aut do-
ceant nos fanatici, quid illud dicendum sit per quod hoc facit. Sed
de his postea cum de verbo seu lumine interne nobis agendum est.

Sect. 35. Ultimo jam loco objectiones adversa,riorum diluendae re-
stant; pensum autem illud paucissimis absolvam.

Oh. 1. Christus est verbum Dei, ergo Script ura non est verbum
Deiy Mirum quantum puerile hoc intonantes sophisma ubique tu-
multuantur, atque quos apud sues de omnibus verbi ministris, quos
pra3cipue insectantur, triumphos agant ; " Deceptores sunt omnes, im-
postores, falsarii, populi seductores, qui Scripturam verbum Dei
asserunt, cum Christus ipse sit verbum Dei."

Resp. 1. Fallacia est ex homonymia vocis. Christus est verbum
Dei essentiale, verbum Deus, Xoyog ovc/udns: Scriptura verbum Dei
scriptum, Xlyog •Trpo^oprx.og.

2. Mentio fit verbi Christi, Col. iii. 16; Act. xix.. 10: at verbum

436 PltO SACRIS SCRIPTURIS

Christi non est ipse Christus: etiamverbi evangelii; et quamvis apud
ipsos evangelium sit Christus, at verbum evangelii Christus esse non
potest. Resp. At distinctionihus istis hand opus est; haec sunt in-
venta liominum. Scriptura palam asserit Christum esse Dei verbum.
Resp. An salis idee fanaticis liceat sophistas agere ac ludere in
vocum ambiguitate et o/Muw/xia'^. Non distinguimus nisi ubi ipsuni
Spiritum Sanctum distinctione nobis praseuntem habemus, sicut su-
periils demonstratum est.

Sect. 36. Ob. 2. Sacra Scriptura nusquam asserit se esse verbum
Dei. Resp. Hoc falsum esse allatis testimoniis evi<)imus, quibus
innumera alia addi possint.

Sect. 37. Ob. 3. Verbum Dei fait ante Scripturam, ergo Scriptura
non est verbum Dei. Resp. Concedimus locutum esse Deum ante-
quam ullura verbum quod locutus est scriptis mandatum est, eoque
sensii verbum Dei ante Scripturam fuisse concedimus. At vero idem
verbum jam scriptum esse, neque ideo cessare esse verbum Dei,
quamvis scriptum sit, contendimus. Subjectum non amittitur
quamvis scriptio accessei'it.

Sect. 38. Ob. 4. Verbum Dei non potest disci ex libris, nam est
ab ipso Deo. Resp. Hoc falsissiraum atque blasphemum est; ideo
enim scriptum est verbum Dei utex libris id discamus, 2 Tim. iii. 16.
Hue perpetuo a Deo ipso mittimur, ad verbum et voluntatem ipsius
discendam, Deut. xvii. 19 ; Esa. viii. 20; Job. v. 39 ; unde eos beatos
pronunciat qui continue in lege sua scripta versantur, Ps. i. 1, 2, Or-
tum et originem errorum in Scripturarum ignorantiam rejicit Chris-
tus, Mat. xxii. 29. ^ Atque hinc palam ostendit hoc hominum genus se
neque sciutillam lucis habere, Esa. viii. 20; Dan. x. 21; Luc. xxiv.
27, 45; Act. xvii. 2, 11, xviii. 24, 28; Eom. i. 2 ; 2 Tim. iii. 15.

Sect. 39. Ob. 5. Verbum prope nos est, in ore et in corde, Rom.
X. 8 ; et verbum Christi inhahitat in nobis, Col. iii. 1 6 ; sed hoc ver-
bum non est scriptum, non litera scripta. Resp. Verbum illud
quod in nobis est, est verbum fidei, quod apostoli proBdicarunt, Rom.
X. 8. Nihil autem prtedicabant apostoli quod non scriptum fuit per
Mosen et prophetas, Rom. xvi. 26 ; imo verbum illud verbum scrip-
tum esse, ex professo eo loci, ver. 11, asserit Paulus. 2. Scriptura est
prope nos, in ore et corde nostro, non respectu literce scriptce, sed
veritatis divince in ea contentse, quo etiam respectu soepissime Dei
verbum vocatur, uti superius ostensum est. In corde nostro est ideo
Scriptura, non formaliter quatenus scripta, sed quatenus divinam
veritatem continet atque exhibet. 3. In nobis ideo inhabitat verbum
Dei, effective et eminenter, non formaliter.

Sect. 40. Atque ha3c est summa eorum omnium quasin vicis, tem-
plis, publico, privatim, aut vociferantur aut mussitant adversus sacras
Scripturas fanatici. Quid vero apud se in toto hoc molimine deli-

EXERCITATIONES AD VERSUS FANATICOS. 437

beratimi habeant, cum ad luminis illius interni, de quo tantopere
gloriaiitur, considerationem deventum sit, palam fiet. Ut rem paucis
comprehendam : auctoritate, necessitate, perfectione Scripturarum
rejectis, afflatum suum, perplexum et falsum semper, saspissime blas-
phemum, in ejus Ipcunci substituere, in animum induxerunt.

EXERCIT. 11.

De Scripturarum interpretatione.

Sect. 1. In qunastione de Scripturarum interpretatione, et inter-
prete proprio, Pontificii, qiios in tota causa TeYigionis /a7nilice hercis-
cundcB postulare necesse habemus, seu cseco sui amore ducti, seu nimio
aliorum omnium contemptu, controversias omnes compendifacere,
atque pro ea qua pollent auctoritate, seu potius vafritie, bsereticos
quos vocant, uno ictu, quasi funda ex insidiis, csedere et trajicere se
posse sperant; ipsi interea, cum tota quam in tergo habent menda-
ciorum sarcina, latentes post principia. Eos saltern qui postquam
populum aliquem bello domare et sub jugum mittere decreverint,
arces munitas, quibus adversariorum apparatum omnem bellicum
contineri noverint, extemplb occupant, imitari videntur.

Sect. 2. Etenim ciim utrinque in confess© sit (quod etiam imprse-
sentiarum ulterius demonstrare aggredimm'), opus esse Scripturarum
interpretatio7ie sdiquii, qua mentern et genuinura in iis Spiritus Sancti
sensum investigare, atque ea ita inde rite eruere, quae scitu, et cog-
nitu sunt ad salutem necessaria, seu quovismodo ad officium nostrum
et obedientiam Deo debitam spectantia, liceat ; hujusce rei considera-
tioni, istiusmodi postulatorum portenta j)r8sstruunt, ut iis concessis,
nulli dubium esse possit, quin omnia adversariorum consilia ita prseri-
puerint, ut quoscunque velint de iis triumphos splendide et secure
agant.

Sect. 3. Quod semper fuerit, sitque, atque de jure deheat esse isti-
usmodi publica, et uti loquuntur, auctoritativa sacrarum Scriptu-
rarum interpretatio, in ecclesia, cui omnes et singuli Cbristiani, sub
periculo et poena salutis aeternse amittendse, conscientias submittere,
ex voluntate Christi teneantur, primo in loco affirmant.^ Cilmque
omnis interpretatio sit interpretis alicujus actio, atque illius auctori-
-tas abs hujus auctoritate depeudeat, ut sit, aut esse debeat, visihilis
aliquis ct publicus interpres, seu ut plerumque loqui malunt, magni-
fice scilicet, sensus Scv'i'ptura.Tum judex aliquis infallihilis, dvwrsvduvog,
visihilis et omnibus expositus, qui hoc dono interpretationis polleat,

' Concil. Trident, scss. iv. ; Tliom. Stapl. lib. x. cap. xi. ; Bellar. de Vcrbo Dei, lib.
iii. cap. i., etc.

438 PRO SACRIS SCRIPTURIS

cujus interpretationlbus, virtute auctoritatis qua ipse est sub Cliristo
instnictus, non veritatis quam istse habent, aut habere possint ex
analogia fidei, omnes fideles dicto obedientes esse obligantur, non
minus necessarium esse, eadem veritate et confidentia asseruut/
Imb ut plerumque mens humana (ea est innata vanitate), cum magno
quopiam errore seu monstro tumet, iJjijaXa\jyji, eb blasphemiae pro-
cessit nonnullorum audacia, ut cum assertiones istas, omni testi-
monio divino penitus destitutas esse, non possint non intelligere, et
psene confiteri, tamen "neminem unquam mortalium regnum seu regi-
men aliquod, stultius aut ineptius instituisse, quam ecclesiam suam
disposuit Jesus Christus,''^ si modb eo interprete illam non instruxerit,
non veriti sunt affirmare. TJti olim, ita hodieque etiamnum est, si
Deus homini non placuerit, Deus non erit. Neque sane alia ratione,
horum hominum de ecclesia catholica prsejudicio, veteri quidem
fabulse, sed insulsissimse, satisfieri posse videtur.

Sect. 4. Jam verb nemini dubium esse potest, quern virum in
summum istud imperium in cseteros mortales evehendum statuant.'
Prout enim Haman iste, postquam tov bum ad amplissimos honores a
rege maximo designari audivisset, cum paulb plus sibi ipsi in deliciis
esset quam regi, statim " cum animo suo dicebat, Quem magis
delectaretur rex honore afficere quam me ? " Esther vi. 6-8, atque
proinde de honoribus istis ampliandis, tanquam extemplb occupatu-
rus, sententiam tulit; ita adversarii nostri, postquam regem istum
spiritualem et judicem infallihilem ipsi sibi per somnia finxerint,
atque ut talis judex et av\}'n-i\j&\jvog Scripturarum interpres a Christo
constitui deberet, nisi indiligens omninb, etiam et insipiens ecclesise
suae procurator audire mallet, sibi persuaserint, vel saltem aliis per-
suadere tentassent, pro ea qua sunt humilitate atque modestia, hunc
proximum Deo locum, si non honorem wqualeni, tanquam unice ei
in terris grati statim occupant. Quis enim nisi Christi Vicanu.s,
vice-Deus ille, Deus alter in terris, ecclesise sponsus atque caput, 6 J^/
vavTcc Xsyo/j^svov Qbov 55 ffsCac/Aa vTspaipo^ivog, provincige huic admini-
strandse par esse potest?

Sect. 5. Porro autem si ita se res habeat, quam facilis futura sit
totius inter nos litis sestimatio, quivis nullo negotio perspiciat; si
enim sacra Scriptura, quae apud uos unica est omnes controversias
dirimendi norma et medium, in eum finem interjoretari debeat, ut
de vero ejus sensu constare possit, atque ipsi, aut saltem inter eos
dux partiiim sit ea interpretandi Scripturas auctoritate instructus,
isque solus, ita ut ex ejus determinatione seu interpretatione, indeque

' " Non ignoratat Deus multas in ecclesia exorituras difficultates circa fidem; debuit

igitur judicem aliquem ecclesiis providere; igitur princeps ecclesiasticus," etc.

— Bell. lib. iii. de Verb. Dei. cap. ix.

' Valer. Mag. Jud. Reg. Crcdeud. Catb. 3 Bell, de Kom. Pontif. lib. iv. cap. i.

EXERCITATIONES ADVERSUS FANATICOS. 439

solum, certb sciri possit quis sit iste Scriptnrarum sensns in omni
lite xpiTix.6g, ut frustra sit oranis in eos eorumve errores testimonii
dictio, frustra argumenta e Scripturis petita, necesse est.^ Unico in-
terpretationis infallibilis malagmate omnia conficient. Ea vero in-
fallibilis est, quia illorum est. Hsec arx est religionis pontificise, imo
hoec est eorum religio; et caiisam habent, quae caduceo hoc eget.
Hoc enim amuleto instructi, extra tela et pulverem positi, nihil usi
circuitione, omnes opiuione a se disjunctos damnant. Hujus autem
persuasionis, atque inde animorura et irarum pleni, nemo est catho-
licorum, qui non ubivis cum servo illo comico clamat, "Nihil est
quod malim quam illam totam familiam (hsereticorum scilicet) mihi
obviam dari, primo ipsis eriperem oculos, post hsec prsecipites darem ;
omnes ruerem, agerem, raperem, tunderem, et prosternerem/' Terent.
Adelph. iii. 2, 20. Eant jam quicunque volunt, et dicam iis impin-
gant, haeresewv aut blasphemiarum insimulent, nisi ipsis judicibus,
propriis suffragiis ab omni culpa expediantur, eam tandem laudem as-
sequentur, qua se lubentissime carere posse, diu est quod ostenderint.

Sect. 6. Arce autem hac occupata, in qua omnis nostra spes sita
est, non minus iniqua futura est inter nos concertatio, quam olim
Israelitas inter et Philistseos intercessit, cum illis hi neque ferrum
neque fabrum ante pugnam reliquum fecissent, 1 Sam. xiii. 19-22,
22. At per me licet somnient, ut lubet, Romanenses; edant bi-
bantque; at experrecti tandem, se fame sitique seterniim perituros
sentient. Neque vero etiam unquam ego istuc negotii iis dabo, ut
ecclesiae privilegia et jura recenseant, cum eos pro ecclesia Christi
non habeam. Habent itaque aliud quod agant, magis ex sese et
majus; nempe ut videant in quo statu res ipsorum, cilm «, Christo
sint rejectanei, sitae sunt, atque curent. Quicquid possit ecclesia,
eos in hac causa nihil omnino posse asserimusj nimirum inter do-
minos et fures multum interest.

Sect. 7. De hisce vero humanse superbise portentis ut denub aga-

mus nihil opus est; extra omnem disputationen jamdudum heec duo

posuerunt nostri theologi. Primb, Unicum, publicum, authenticum,

et infallibilem sacraruni Scripturarum iuterpretem, esse ipsum earum

auctorem, — e cujus afflatu, veritatem, perspicuitatem, et auctoritatem

suam omnem habent, — Spiritum nempe Sanctum, partim in ipsis

Scripturis loquentem, mentemque suam clare et dilucide exponen-

tem, eamque per totius divinse doctringe, seu veritatis in illis traditoe,

analogiam, in omnibus partibus seu locis, ubi eum obscurius locutum

fuisse videri possit, revelantem ; partim lucem spiritualem in mentes

nostras immittentevi, qua in omnem necessariam veritatem in verbo

1 " Num sequum postulaut Papistfc, dum volunt ut nosmctiiisos ejus judicio snbmit-
tamus, utcjue ab illius interpretatione penderemus, quern nos accusainus ut I'ulsuni
Scriptiu-arum interpretem, imo quem ipsissimum dicimus esse Autichristum ?" —
Whitak. Con. i. q. 5, cap. iii.

440 PRO SACRIS SCRIPTURIS

patefactam ducamur ; ac proinde, uti re vera a Christo non est desig-
natus, ita nulli usui esse judicem ilium visibilem, quern ita magaifice
prsedicant.

Sect. 8. Secundb, Cuivis homini, utut private, ad cognitionem Dei
in ScripturA, revelatam vocato, hoc officii incumbere, ut mentem Dei
in Scripturis, hoc est, earum sensum sedulb, roediis omnibus in eum
finem necessariis adhibitis, investigare, cognoscere, exponere, enar-
rare debeat, quantum ad propriam in fide sedificationem opus sit;
" etenim Justus ex fide sua vivet." Neque sane usque adeo obbrutuit
humanum genus, ut semper prsestigiatores istos spirituales, qui alaxpo-
Kzpdiia^ IviTia, contra manifesta Christi prsBcepta, sanctorum omnium
exempla, communia rationis istius qua homines sumus principia, et
xoivag hvoiag, posthabita ajternse salutis cura, in csecitate et ignorantia
voluntatis divince, propriique officii negligentia supina, mortalium
ullos idololatrise illecebris illaqueatos detinere conantur, ferre velit.

" Papse tempus erit cum magno optaverit emptam
Intactain Scripturam."

Sect. 9. De interprete Scripturarum proprio, interpretationumve
legitimis mediis, nullam nobis litem peculiarem intendunt fanatici,
ciim omnem plane (uti postea videbimus) iuterpretationem quovis-
modo institutam respuant, ut novas in ejus locum substituant re-
velationes. Veriim cum ad explicati.onem causarum verse et legitimge
interpretationis pertineat, quarum principalem efficientem Spiritum
Sanctum superius posuimus, non supervacaneum forsan videbitur,
si litem illam quae super hac re etiam inter nostrates theologos
intercedit, wg h -jrapoB^ paucis transigamus.

Sect. 10. Interpretes itaque Scripturee sunt vel privati fideles,
prout distinguuntur ab iis qui ad opus ministerii legitime vocantur,
vel ipsi ecclesiarum ministri. Ac quidem de ecclesiarum ministris,
utriim scilicet debeant totis viribus interpretationi Scripturarum
sedulb incumbere, apud nos nulla qusestio est.

Sect. 11. Privati fideles, vel mere privati sunt, vel aliquo modo
aliorum curam sibi delegatam habent: mere privatorum sui tantum
quisque curam gerit. Hos verbum Dei legere, vel ab aliis lectum dili-
genter audire, rag ypacpug Ipswav, " in lege Dei meditari," ut " crescant
in gratia et in cognitione Domini nostri Jesu Christi," debere, nisi
malint perire, apud nos in confesso est. Neque hiec sine aliqua
verbi interpretatione fieri possunt. Qui sensum Scriptura? per media
legitima eruit, quamvis id faciat in eum finem tantum, ut ipse rite
mentem Spiritus Sancti percipiat, is eatenus sacram Scripturam in-
terpretatur, Deut. vi. 6, 7. Convicium faceret evaugelio, si quis
ullum Christianum adultum hoc privilegio fraudatum iret. Libero-
rum parentibus ohoSssToraig, aliisque, quibus aliorum erudiendi pro-
vincia quovis modo demandatur, aliud officium incumbit : ipsi verb,

EXERCITATIONES ADVERSUS FANATICOS. 441

privati quamvis sint, iitriim illos, quorum bono omni jure invigilare
tenentur, ixrpsZsiv h -raideia xal vouhaia Kupiov, et per Scripturarum in-
terpretationem assiduam erudire debeaiit necne, nemo, nisi qui non
tantiim officiorum moralium, sed et naturalium de bono et malo -ffpo-
Xfj-^sojv obliteratione, et dQXs-^i'a foeda, corruptee alicujus vTroDsssajg
patrocinio sacrificare paratus sit, ambigere potest. Vide D, Arrow-
smith. Tactica Sacra, lib. ii. cap. ii. sect. 7.

Sect. 12. Porro: ciim Spiritus Sanctus dona sua distribuat, Idia
exddru) xadus (SovXsTut, privatorum aliqui yapUiiaci spiritualibus, ad
aedificationem plurium aptis, sunt instruct!, alii non item. De pos-
terioribus hisce, ^^esi superiori diximus. J}q priorihus autem, utriim
verbum Dei publice exponere, atque ad plures condones sacras ha-
bere (ciim non sint ad opus ministerli per legitimam yjiporovlav se-
parati), necne, quceritur.

Hi vero duum geuerum sunt; aliqui enim sunt mere privati,
neque ministerii officiura unquam suscepturi; hisce verb, utrum
in iis ecclesiis, quaruni simt membra, atque inter earum coetuum
pomoeria, ex ipsarum ecclesiarum mente et consensu, prout fert
occasio vel postulare videtur necessitas, Scripturas exponere, aut ex
iis de rebus divinis, et ad ecclesioe edificationem pertinentibus dis-
serere liceat, hue et illuc, inter viros doctos sententiis inclinatur.
Alii autem sunt, qui, quamvis nondum rite et ad mentem Christi, ad
opus ministerii sint vocati, cum. nulla adhuc ecclesia pai'ticularis in
qua Christo secundum ordinem in evangelic patefactum servire pos-
sint, eos elegerit aut vocaverit, tamen sincere eV/cxot^s opiyovrai, et de
officio eo suscipiendo sincere, simulatque legitime fieri possit, serib
cogitant; de hisce vero utrum publice et ordinarie, verbum Dei in-
terpretari, atque ad populum conciones sacras habere, rite possint,
etiam quasritur.

Sect. 13. Nobis, quibus in toto ordine ecclesiastico, summa ratio
est quae pro sedificatione et s'Tnyvuffn aXri&iiag r^g xar ihs'iZiiav promo-
venda, Tit. i. 1, facit, primi generis hominibus, libertatem illam de
qua diximus, modo ea ilxsyjujbdvMg %a.l %ara rd^iv, nempe ab apostolo
prsescriptam, 1 Cor. xiv. 40, utantur, invitis eripere, religio est. Neque
enim yapiaiMdTMv in eos collatorum ratio, 1 Cor. xii. 7, 1 1 ; Matt, xxv-
24, 25; 1 Pet. iv. 10, 11; 1 Cor. xiv. 12, 24; — nee unionis ecclesi-
asticas a Christo institutai finis, 1 Cor. xii. 15-20, etc.; Eph. iv.
3-7, 15, 16; Act. ii. 42; — nee officium quod variorum mandatorum
Christi respectu iis incumbit, Rom. xv. 14; Eph. v. 19; Col. iii. 16;
1 Thess. V. 14; 2 Thess. iii. 15; Heb. iii. 13; — nee primarum ecclesi-
arum praxis (Ep. Eccles. Vien. et Lugdun. ; Origen. ad Celsum ; Ter-
tull. Apol. ; Justin. Mart. Apol.) ; — nee sanctorum experientia aut fra-
terna charitas, obog ilia -/Md' 'wzip'^oXriv, 1 Cor. xiii. ; — nee sanctorum sub
veteri et novo testamento 'jrpd^ig celebrata, 2 Chron. xvii. 7-9; Job

442 PRO sAcms scripturts

ii. n ; Mai. iii. 16; Lac. iv. 16, 17; Act. xiii. 15; 1 Cor. xiv. 24-34; —
uec libertas ilia qua omnes fideles liberos fecit Christus, Gal. vi. 1,
id patitui'.

Sect. 14. Secundum genus quod attinet, ita se res habet. In ea
communitate quae homini est cum Deo, a relatione quam ad Crea-
torem optimum maximi;m creatura rationalis non potest non habere,
unde cultus atque obedientise oritur indispensabilis necessitas, re-
quiritur ut omnes eum cognoscant, et voluntatem ejus percipiant,
secundum mensuram mediorum ab eo gratiose illis concessorum.
Hsec naturae vox est, haec legis; officium hoc in omnium cordibus,
pariter ac in Decalogo, primum locum tenet: ayvoiSrov Qiov nemo rite
colit. Inter media autem, quibus ad sui cognitionem revelandam
Deus utitur, sacra Scriptura non tantiim longissime aliis omnibus
antecellit, sed fines salutares quod attinet, unicum est, seu singulare.
Porro: cum medium hoc sit mere arhitrarium, atque a solo Dei
beneplacito pendeat, dispensatio ejus ad usum hominum, a Uberrima
etiam voluntate divina ut pendeat necesse est. Cum dispensatione
autem mediorum una introducitur ad officium obligatio. Atque hsec
naturalia sunt, neque institutioni alicui evangelicse innituntur, Marc,
xii. 30, 31. Prout autein Dei cognitio, ea quae decet spirituali totius
animse subjectione comitata, in pi-imci, quam vocant, Decalogi tabula
summum locum occupat, ita, in secundd, amor proximi maximum
prseceptum est; est autem amare to [SouXeaOa! mi a o'/srai aya&a B-/,ii-
vou 'ii/sxa, xat to xara bvvafLiv m'paxTfKhv ilvat toutuv, teste philosopho.^
Quo magis verb ad perfectionem assurgit, eo perfectius bonum araato
ut velit necesse est. Amor autem iste, cum in summo gradu esse
debeat, atque ei quo nosmetipsos prosequimur, par aut similis, non
potest is, in quo est, non prsecipuum bonum xara dvm/jjiv communi-
care cum amato. Quoniam itaque Dei cognitio est vita seterna,
Joh. xvii. 3, atque adeo praecipuum illud bonum quod quis cuiquam
velle possit, imperante amore hoc non amplius cuiquam, ad id prse-
standum idoneo, liberum est, velle alios in ea instruere vel nolle, sed,
indispensabilis vi officii, ab omnibus exigitur. Jam verb prout dic-
tum est, omnia haec ordinantur per specialem Dei providentiam: abs
ea etiam est ordinis istius dispositio, secundum quem officiiim hoc
prsestari debeat; cum et occasiones, et opportuna agendi tempora,
inde administrentur.

Sect. 15. Hisce ita dispositis, inter eos quibus verbum suum se-
cundum heneplacitum voluntatis suas, gratuitb Deus largitur, Ps.
cxlvii. 20, Esa. lix. 19, una etiam cum eo, per Jesum Christum,
Spiritum Sanctum, atque ea ipsius dona, quibus habiles et idonei ad
alios instruendum in cognitioue sui homines reddantur, larga manu,
et varie distribuit, 1 Cor. xii. Neque largitionem banc facit erga eos
1 Aristot. Rhetor, ii. cap. iv.

EXERCITATIONES ADVERSUS FANATICOS. 443

solum qui ad munus ministerii in ecclesia aliqua Christi solenniter
vocati sunt, postquam ordinationem, quam vocant, obtinuerint: imo
ut donis hisce aliquis ditatus sit, antequam ad ^eiporovlav accedat ne-
cesse est, etiam nonnulli iis probe sunt instructi, qui ad opus minis-
terii tamen in ecclesia obeundum nunquam accedunt : ndvra dh ravra
hipytT rh sv xa/ to ahro IIvsD/Aa, diaipovv ibla kxaffrifi xadijg jSouXsra/, 1 Cor.
xii. 1 1 ; Eph. iv. 7.

Sect. 1 6. De qusestione autem proposita quid tandem dici debeat,
baud difficile est conjicere. Sit itaque fidelis aliquis (quod sui est
officii qua talis est) cognitione Dei instructus, atque insuper ^af/V-
//,affi spiritualibus ad alios instruendum requisitis, a Deo gratiose do-
natus; studiumque ac voluntatem habeat, Cbristo Jesu in opere
evangelii inserviendi, locum vero, tempus, aliaque ad officium prse-
standum, ita ut ordinem nullum legitimum interturbet, per Dei pro-
videntiam opportuna obtinuerit, licitum ei esseevangeliumjjrcedicare,
Scripturas interpretari, conciones ad populum habere, quamvis sacris
ordinibus, uti loquuntur, nondum sit initiatus, pronuntiamus.

Sect. 17. Et sane quidni ita faceret? an vocatione legitima destitui
censendus est, negotium alteri preescriptum prosequi, an in aliorum
officium irruere, an novum et insolitum quiddam in ecclesia Dei
aggredi, an turbas dare, aut alio quocunque modo limites sibi con-
stitutes transilire ? Ita sane clamant nonnulli; qui si pudoris egeant,
saltem in hac luce evangelii mutuo sumerent : quanam autem voca-
tione ad moralia officia praestanda opus sit, uude ortum ducat, qua3-
que complectatur una prseter dona spiritual ia, ac providentiae ductum,
viri docti atque pii, accurate perpendent, scio, priusquam in earn sen-
tentiam concedant. Sanctum sane illud anim^ projjositum, divinitus
alicui inditum, de quo verba fecimus, cum eo -x^apic/MaTuv spiritualium
apparatu, qui ad aliorum eedificationem sit necessarius, modo eorum
exercitio viam paravei'it Dei providentia, cum praecepto Christi ad
dona ilia exercenda, vocationem illam non constituere, nondum pro-
batum est, neque aeternum probabitur, Atqui si constituant, salva
res est; nam omnia haec antea posuimus.

Sect. 18. Neque solennia ulla muneris peculiaris officia hinc vio-
lantur. Moralium quorundam officiorum curam, iis qui ministerio
in ecclesiis Christi solenniter funguntur, speciali modo demandari
certum est. Alios omnes ex ea delegatione, a prsestatione eorum offi-
ciorum, arceri falsum. Neque munus unquam a Deo institutum est
quibusdam peculiare, quo caeteri mortales eo onere expediantur, quod
ex jure 7iaturce atque praecepto Christi iis incumbit; neque jugo tali
non dva^agrdxTCfj tantiim, sed et portatu penitus impossibili, ministros
opprimere voluit Deus, ut alii liberam ab imperio suo vitam agerent;
neque nos aut culpam aut obedientiam aliorum praestare possumus.
" Justus ex fide sua vivet."

4iJ! PRO SACRIS SCRIPTURIS

Sect. 19. PiJBterea, propositum ineuudi munus ministerii, simulac
id secundum mentem Christi fieri possit, tanquam ad vocationem de
qua agimus requisitam conditionem superius posuimus. De confu-
sioue autem in ecclesia Christi inducenda, videant, qui supyj/j^ara ista
novitia, et ■Trapddo^a, nempe ordinandi presbyteros oczoXiXv/xhug, lioc
est, sine relatione ad aliquos greges seu ecclesias particulares,
quarum inspectioni respective vacarent, utpote earum per Spiritum
Sanctum episcopi constituti, cujusmodi ordinatio non tantum a con-
cilio Chalcedonensi proliibetur ne fieret, sed, et facta, irrita pronun-
tiatur; atque ut quis coetus alicujus tanquam pastor ejus ordinarius
curam susciperet, cujus membris sacramenta evangelica administrare
nolit, in eum invehere conantur; sed aTat,iav banc improbant etiam
qui a nobis hie diversum sentiunt. Si verb eatenus exemplis causa
hsec transigatur, ut appareat hie nihil insolens nos in ecclesia medi-
tari, a primo usque ortu ecclesias, ad nostra terapora ilia deducere
non esset difficile, quod et alibi a nobis ostensum est.

Sect. 20. Denique si illicitum sit, hominem sacris ordinibus non-
dum initiatum Scripturas interpretari, aut verbum Dei prgedicare,
prsestitis conditionibus superiils praescriptis ; turn ut hoc illicitum sit,
vel a natura ipsius rei, vel ab aliquibus circumstantiis necessum est ;
vel forsan alicubi in Scripturis hoc expresse prohihetiir ; illicitum
autem ex natura rei esse non potest, nisi absolute sit illicitum, ullum
hominem, qui non sit verbi minister, alium in cognitione Dei in-
struere. At vix eb dementise ventum esse inter Cbristiani nominis
professores ullos, ut hoc dicant, arbitror. Cain sane, qui ex iilo im-
probo erat, et mactavit fratrem suum, Deo ipsi negavit se custodem
esse fratris sui; sed ea vox primo, post Satanam, homicida, illiusque
similibus digna est. Quousque vero Deus quemvis fratris sui custo-
dem, seternam ejus salutem quod attinet, posuerit, superiils ostendi:
qui vero prseceptum fidei in Christum, in ipsa naturae lege, primis
parentibus indita, inclusum credunt, prsedicationern evangelii ojfficiuin
ni07'ale esse non negabunt. Circumstantise vero, a quibus causa hsec
asstimari potest, ese sunt, vel qubd plures simul instruendos quis sus-
cipit, vel qubd ordinarie. Eas verb, opus hoc si in se sit bonum,
commendare, ac mirabiliter ornare, potius quam illicitum reddere
certum est. Neque enim ratio ulla assignari potest, cur si mihi liceat
unum aut alterum cognitione Dei instituere, non itidem liceat plures
eodem modo informare, idque ordinarie. Cseterum iis, qui hoc om-
nibus universum fidelibus, quamvis donis Spiritus Sancti, ad alios
instruendum requisitis, instructis, nisi sint ad opus ministerii in
ecclesia aliqua solenniter separati, vetitum esse affirmant, prohibi-
tionem istam probare incumbit, quod ab eorum nemine hactenus
factum esse arbitror.

Sect. 21. Sed ad propositum nobis negotium redeamus, illosque

EXERCITATIONES ADVEESUS FANATICOS. 445

adeamus quibuscum inprimis res est. Inanis aiitem est tota ilia de
qua paucis egimus controversia, neque titivilitio emptitanda si modo
nemini mortalium liceat Scripturam iuterpretari, aut ejus sensum
exponere; hoc verb est c^o6. fanatici nostrates affirmant. Quid de
ipsis Scripturis sentiant, superiiis expositum est; qua3stio Lfec est de
■usu earum in ecclesia Dei. Nonnullos sane illorum sacras Scripturas
privatim legere, aut aliqua saltern ex iis prius lectis aut auditis me-
moria tenere constat, imo soepius sacrum codicem secum circumfe-
runt; in eorum coetibus autem, eas baud flocci faciunt, neque ullius
usus sunt, neque enim imquam aut verbum ij^sum legunt, aut ali-
quam partem ejus exponunt, aut testimoniis ex eo assumptis ad fidem
iis quae proferunt (qua sunt humilitate), conciliandam utuntur; neque
cur ita agerent causa ulla est, cum sint ipsi omnes ^joVi'syo-ro/. In
digladiationihus autem, quibus maxime delectantur, verba Scripturaa
paapius repetunt atque inculcant, misere plerumque perversa, atque
in sensus peregrines distorta. Omnia autem horum homintim, circa
interpretation em Scripturoe, deliria ad tria capita, quorum iDrimum
ipsam interpretationem, secundum media, tertium fines ejus respicit,
revocari possunt.

Sect. 22. Primo ideo, ulli hominij sacras Scripturas interpretari,
vel ullam earum partem, vel sensum ejus exponere, vel quae sit mens
Spiritus Sancti in verbis quse scripta legimus, aliis verbis enarrare,
fas esse negant.

2db. Una cum interpretatione Scripturoe, ejusdem media, nempe
diversorum locorum collationem, antecedentium et consequentium
considerationem, vocabulorum atque phrasium examen, ut quis rite
raentem Dei percipiat et intelligat, orationem assiduam, analogiae
fidei observationem, atque istius generis alia, omnia rejiciunt, dam-
nan t, exsecrantur. Ita scotomate nescio quo percussi, ut omnes alii
eadem ca3citate laborent, contendunt.

otib. Denique locorum difficilium elucidatio, veritatis mauifestatio
et probatio, hceresewv, errorum, falsorum doctorum et doctrinaB con-
victio, redargutio, per instructiones et exhortationes asdificatio, om-
nesque alii fines legitimoe interpretationis Scripturarum, iis odio
sunt, et abominationi.

Sect. 23. Cum verb duplex sit sacrse Scripturas interpretatio, una
rerum, verhorum altera; illam palam rejiciunt; de lulc vero consi-
lium suum, si quod babent, explicare non possunt. Uti enim, si
sihi constare vellent, quod et maxime cupere videntur, omnem om-
nino inter pretationein rejicere deljeant; ita cum sint psene omnes
aiMCiOih, neque ultra linguam vernaculam sapiant, ne, (j^irafpaesuv
rejectione, orani Scripturarum usu se privarent, atque ita in seipsis
inauditum stultitias et impietatis exemjolura palam ederent, astute
cavent.

416 PRO SACRIS SCRIPTURIS

Sect. 24 Odium autem, quod iu priorem illam exercent, est Tphs
rh yhoc,; itaque uon tantum omnes Scripturas expositiones in /amt-
liis privatis, ccetihus, ecclesiis, scholis fidelium, viva voce factas, ad
sensum verbi explanandum, et intelligentiam dandam per Scriptu-
ram ipisam, hostili animo insectantur, sed et commentarios, cunctosque
alios iibros, quibus pars aliqua Scripturae interpretatur, vel Veritas
ulla ex ea elicitur, aut confirm atur, vel exliortationibus ad sanctita-
tem et evangelicam obedientiam fideles urgentur, aut alio quocunque
modo in cognitione Dei homines insti'uuntur, eodem loco habent, et
conviciis petulantissime lacerant.

Sect. 25. Christianorum omnium sententiam, huic delirio yiinai?'-
corum oppositam, in constanti et non interrupta omnium locorum,
temporum, ecclesiarum, praxi, explicatam habemus; ejus autem
brevem hvorh-iruciv quandam subjicere placet. Interpretatio, uti
dictum superius, duplex est, — verborum una, seu ju^sraippagii- rerum
altera, seu cum avaXvcn s^riyi^eig. Prima est sacrse Scripturae ex
codicibus Haebraicis et Grcecis Veteris et Novi Testamenti, in alias
linguas ad usum populi Dei, ling-uas illas originales quas vocant
ignorautis, translatio. Yeteri ecclesiae, quae unius gentis fuit, tota
Scriptura erat vernacula. Ea itaque nihil opus habuit translationi-
bus. Qubd Deus autem ecclesise, quamdiu erat sermone uno, lingua
communi et naturali, ita ut translatione aliqua haud egeret, Scrip-
turas concredere voluit, argumento est, ea maxime opus esse iis, qui-
bus ese linguae in quibus scriptse sunt non sunt vernaculse aut
communes. Cum itaque ecclesia Christi sub novo testamento, " ex
omni tribu, et lingua, et populo, et natione," colligenda fuerit, " eo
non pro una gente mortem obeunte, sed ut filios Dei disperses con-
gregaret in unum," atque ita reapse sit collecta, Apoc. v. 9 ; Joh.
xi. 52; cumque necessum esset, ut una aliqua lingua, Dei verbum
primitus scriberetur, quo unicam et prorsus eandem, constantem et
invariabilem credendi atque obediendi normam tota ecclesia habe-
ret, translationibus ejus verbi eam nullo modo carere posse, apparet.
Rerum interpretatio doctrinam, seu veritatem, et declarationem
mentis divinae in Scripturis contentam, spectat; estque veritatis et
sensus Spiritus Sancti qui iu verbis Scripture continetur, mediis in
eum finem a Deo approbatis rite adhibitis, vi '^(a.ftGiha.rm gratuitb
acceptorum, enarratio seu expositio, " ad doctrinam, ad redargu-
tionem, ad correctionem, ad disciplinam in justitia," omnimodamque
adeo ecclesise aedificationem a Deo instituta.

Sect. 26. Hujusmodi autem Scripturarum interyretatione^n, lic'i-
tam esse, imo necessariam, apparet (10.) ex natura rei. Deum in-
sestimabile verbi sui beneficium apud nos collocasse, ut per illud in
sui cognitione instruamur, et in confesso est, et Scripturae ipsius tes-
timoniis comprobatur. Instructionem istam ad rationalis creaturae

EXERCITATIONES ADVERSUS FANATICOS. 447

captum et intelligentiam accommodam esse debere, nemo (nisi quern
male liabet quod non bruta simus), opinor, negabit. Mentem ideo et
voluntatem Dei, quibus nos iustrueudos curat, ut Oumplectsituvv erhum
illud necesse est; in eo igitur sensus aliquis est, qui est mentis di-
vinse sententia. Quid enim rationalis creatura ex verbis alterius per-
cipiat, nisi sensimi ejus, et mentis sententiam ? Finis itaque ob
quem Deus nobis sacram Scripturam concredidit, non alius esse po-
test, quarn ut ex ea sensum et sententiam Spiritus Sancti cognosca-
mus; verba enim quibus nihil sensus subest, psittacis et sturnis con-
veniunt : ad perceptiouem autem verborum sententiaa in eorum
sensum inquisitio necessaria est; hoc autem omnis interpretationis
fund amentum est; atque si licitum sit, interpretatio non potest esse
illicita. Quid enim? annon, sensu verborum acquisito, quis eum
enarrare possit? hoc autem est Scripturas interpretari. Neque enim
aut prohibitum est aut impossibile ut quis proferat, atque aliis ex-
ponat, quae ipse ex verbo Dei intelligit. Cum itaque verba Scrip-
turae sensum habeant, seu mentis Dei sententiam contineant, atque
eum sensum nos percipere atque intelligere teneamur, neque aliquid
obstat quo minus quem nos concepimus sensum aliis declarare pos-
simus; san^ quin licitum sit Scripturas interpretari, negari a quo-
quam cui sobrium est sinciput non potest.

Sect. 27. Imo justum et licitum est, quia necessarium. Quot enim
sunt, a quibus Scripturam legentibus si sciscitaretur, prout olim ab eu-
nucho, " Nempe intelligitis quae legitis ; " cum eodem euuucho necesse
esset respondere, " Qui possimus, nisi nobis quispiam dux vise fuerit?"
Act. viii. Prseterquam enim, quod sint in sacra Scriptura nva dva-
voTira, quae nisi adhibita interpretatione legitima, plane essent super-
vacanea, et uullius usus; plurimi sunt ita infirmi et rudes, ut nisi
quis viam intelligeutioe interpretando iis commonstraverit, baud un-
quam perventuri sint ad cognitionem veritatis. Susque deque sane
habent Scripturarum intelligentiam fanatici. Hocque est tpurov il-
lorum -^/suoos; raodb verba habeamus, de sensu, quasi nihil ad nos
pertinente, securi sumus. Hoc verb esse, divince sapientice et honitati
convicium facere gravissimum, ecclesiani sanctorum in porcorum
harain convertere, ipsumque verbum Dei, omnem ejus usum quod
attinet, penitus respuere, facile omnes intelligant. Etenim si Scrip-
tura vel nullum sensum in se habeat, vel talem quem a nobis intel-
ligi aul^ percipi Deus nolit, aut quem intellectum nemo enarrare
potest, quidni miseros homunciones per tale verbum ludos facere
(ab.sit blasphemia) aestimandus sit?

Sect. 28. Quid verb cum iis agamus, qui ciim revera sint adeo in-
feliciter stupidi, ut nulla neque ratione, neque experientia erudiri
possint, quasi tamen ipsi soli saperent vana persuasione siderati, in
contemptu eorum, quae non intelhguut, audaciter persistunt, atque

418 PRO SACRIS SCRIPTURIS

cum comico illo clamant, "Dicat quod qulsque volet, nos ex Lac opi-
nione non dimovebimur." Enimvero si omnium seculorum, omnium
qui unquam exstiterunt Christianorum experientia, — si ea quae ipsi
vident, speetant, audiunt quotidie, ulliusapud eosponderis essent aut
momenti, usum, necessitatem, fructum interpretationis Scripturarum
pel- solennem verbi prsedicationem, expositionem viva voce aut
Scriptis factam negare verecundarentur : s^aectemus utique utrum-
que gregem, ciim ilium qui, verbo licet fruatur, interpretatione ejus
destitutus est. tum ilium qui, una cum verbo Dei, aliis etiam, mediis
cidtus divini, quse in verbi interpretatione plurimiim consistant, frui-
tur, si modb ex fructibus arbor dignoscenda sit, bona apparebit ilia,
quae istiusmodi fructus scientias Dei tulit quibus ubique progermina-
vit legitima Scripturse interpretatio.

Sect. 29. Porro autem; quamvis et ratio ilia qua homines sumus,
et ipsius rei necessitas, et usus, si modo Cbristiani esse velimus, in-
terpretationem Scripturarum efflagitant, ita ut nemo nisi qui plane
stupidus sit, aut cujus sTV(pXuai ra vo'/j/u,ara teuebrarum priuceps, de
ejus necessitate animi dubius esse possit, tamen Pater ille Clementis-
simus, cujus curce, amori, fidei toti innitiraur, cum sciret nos animo
esse remisso et torpido, neque consulere in seternitatem, imo plane
languescere in iis, quibus maxime nostra interest omne studium et
industriam ponere, mandatis et prseceptis suis, quibus, pro imperio
illo summo quod in nos habet, ad officium liocce nos obstrinxerit,
Bobis et socordise nostras spirituali gratiose prospexit; neque ob-
strinxit modb, sed et insuper cobortationibus etiam ad officium hoc
praestnndum paratos et cdacres reddere volnerit. Ita nempe olim,
Israelitis pr^ceperat, Deut. vi. 20-23; sicque Jehoshu^e, cap. i. 8;
totique ecclesia?, Esa. viii. 20. Etiam Servator noster Jesus Christus,
Judaeos tum temporis Dei populum, ad investigation em mentis
divina3 in ScrijDtuvis mittit. Job. v. 39. Atque s£Bpius Pharisaeis
exprobravit, sensus et sententias Scripturarum ignorantiam. Matt,
xix. 3. Cum itaque Deus nobis praeceperit Scripturas legere, noc-
turnji et diurna manu verseire, in iis assidue meditari, sensum
earum atque sententiam omnibus in locis pro virili investigare, alios
ex iis per mentis suae expositionem et voluntatis declarationem, in-
stituere, ci^tm ad plenam et legitimam interpretationem nihil aliud
pertineat, illam etiam nobis eum prasscripsisse certum est.

Sect. SO. Quanquam autem omnem industriam devoveant fana-
tic!, ad tolleudum e medio pracsens ministerium in ecclesiis Christi,
eo autem quod sciam impudentiae nondum deventum est, ut negent
Christum olim ministros, hoc est, doctores et pastores, instituisse ;
cum eadem opera ipsis negandum esset evangelium, non tantiim non
esse verbum Dei, sed neque esse verura. Dui^aturos esse in ecclesiti
istiusmodi ministros ad consummationem usque seculi postea proba-

EXERCITATIONES ADVERSUS FANATICOS. 449

bitur. Si verb palam fiat interpretatioiiem Scrijaturaruni aliquando
fuisse licitam, turn demurn eorum rationes qui earn etiamnum esse
licitam pernegant, atque pios omnes eo jure aut privilegio, quo gau-
debant, excidisse asserunt, perpendemus. Id vero negotii ministris
illis olim secundum mentem Christi institutis, datum fuisse, ut con-
silium et voluntatem Dei de obedientia et salute hominum, per con-
dones, doctrinas, exhortationes, opportune, importune exponerent,
negari non potest, 2 Tim. iv. 2 ; 1 Pet. v. 2. Dubitanti innumera testi-
monia consensum extorquebunt. Eam autem cognition em, ipsi, vel im-
mediate per revelationem assecuti sunt, vel ex assidua Scripturarum
lectione, auxilium suppeditante Spiritu Sancto. Immediatam revela-
tionem eos omnes habuisse, respectu eorum omnium quae Dei nomine
alios docuerint, neque Scriptura affirmat, neque ipsi unquam de se
jactitarunt, neque ea in re sese apostolis jequipararunt. " Num om-
nes apostoli? num omnes prophetae?" Imo studio, meditationi, Scrip-
turarum lectioni sedulo incumbere, quo ad officium exsequendum^
ope Spiritus Sancti sublevati, idonei redderentur, jussi sunt, vid. 1 Tim.
iv. 12-16. In Imnc etiam finem, yapkijjaGi 'jviv[j.ari%oTg, sapiential
nempe, intelligentise, discretionis, ac sermonis, seu facultatis loquendi,
per eum qui nihil frustra agit, cumulatissime instructi fuere. Neque
60 volente fit, ut quis in sudario talenta seponeret.

Sect. 31. Porro: in opere hoc interpretandi Scripturas ipse Chris-
tus ministros suos prseivit, cum prophetas in Judseorum synagogis
exposuit, Luc. iv. 17, 21, atque suis discipulis Scripturam interpre-
tatus est, Luc. xxiv. 27. Eum inter alios secutus est Paulus, "ne
quicquam dicens extra ea quae prophetse ac Moses futura prsedixe-
runt," Act. xxvi. 22, eorum nempe verbis rite expositis, et in suas
doctrinse confirmationem allatis; quod idem fecit Apollos, Act.
xviii. 28, atque Plulippus ad eunuchi conversionem, Act. viii. 34, 35,
atque ea demum prophetia ilia est, quae ut secundum analogiam fidei
rite instituatur Spiritus Sanctus prospexit, Rom. xii. 6. Hoc itaque
maxime proprium est ministrorum evangelii ofiicium, alios instituere
in verbo Dei, Gal. vi. 6.

Sect. 32. Sanctorum omnium,, juxta mentem Dei in ipsis Scriptu-
ris consignata et celebrata, praxis, fanaticorum delirium amentise et
inauditae superbiae convincit. Quaenam fuerit sanctorum Dei sub
veteri testamento mens aut sententia, quibus potissimum negotiis,
res divinas quod attinet, occupati fuere, suo exemplo docet nos
Davides. Nihil paene aliud vita eorum fuit, quam in verbo, statutis,
et testimoniis Dei, negotiatio ; ea legere, omni studio et diligentia
versare, in iis sese exercere, negotium fuit et voluptas. Quid copio-
sius? quid sublimius, sanctiusve unquam dici poterat, quam exerci-
tium hoc sanctorum omnium quotidianum, in Ps. cxix. a Davide cele-
bratum? Uti hinc orditur descriptionem beati viri, Ps. i. 2, ita in

VOL. XVI. 29

450 PRO SACRIS SCRIPTURIS

eodem earn finit. Cui vero fini aut bono, verbum ipsum tarn sedulb
excussisse censendi sunt, atque in eo evolvendo assidue sunt versati?
Quid aliud anhelarunt, nisi ut mentem et voluntatem Dei inde dis-
cerent, atque ita sapientes fierent ad salutem? Hoc iis intime in
votis erat, hoc coelitus precibus expetebant. Sancti etiam sub novo
testamento, nonne, verbum concupiscere, recipere, in eo se delec-
tari, meditari, ut crescant in cognitione Dei, dicuntur, vel jubentur?
Istiusmodi hominibus nefas fuisse, sententiam illius excutere, et sen-
sum scrutari, nemo, opinor, dicet. An verisimile sit Deum voluisse,
ut, cum Judseis, ipsas literas in numerato haberent, vel ut carmen
aliquod incantatorium, cujus syllabis quamvis non intellectis vis quae-
dam occulta subesset, Scripturam legerent, facile est judicare : imo, ut
veritatem discernere et judicare, ita Spiritus probare tenebantur;
per quam tandem regulam? spiritum tuum privatum? At qui de-
mum eorum Spiritus erit lapis Lydius? Annon alii eum per suum
Spiritum examinare debeant? At hujus acervi finitor, non facile
invenietur. Qui coramunem aliquam regulam probandi Spiritus,
atque sistendi omnes controversias, esse noUet, illos omnes immunes,
has infinitas esse velit, Regulam istam Scripturam esse superius pi'o-
bavimus. At qui potest esse regula, nisi intelligatur; aut qui intel-
ligi sine sensus scrutatione et sententise expositione? Porro, ut per
"habitum sensus habeamus exercitatos ad discretionem boni et mali,"
exigitur, Heb. v. ult., in qua autem palaestra, aut quemadmodum
exercitari debent sensus nostri spirituales? An alib quam ad verbum
Dei amandandi simus? At vero sensus exercitatos habere in verbo
Dei, ad discretionem boni et mali, nihil aliud est quam facultatem
discernendi veritatem, seu mentem Dei in verbo propositam obtinere-
Ita olim ex Scripturis de salute exquisiverunt, atque eas scrutati sunt
prophetse ipsi, 1 Pet. i. 11, 12, atque ita etiam mater Timothei, ipsa
prior edocta, 2 Tim. i. 5, filium in verbo erudivit, cap. iii. 14, 15.

Sect. 33. Imo, tam certum est quam quod certissimum, Deum in
infinita sua sapientia, eam voluntatis sua? declarationem quae in verbo
scripto continetur, ita temperasse, atque totam ejusdem revelandi
methodum eo ordine disposuisse, ut necessitatem inter pretationis in
ecclesia continuandce, quamdiu ipsum verbum continuetur, extra
omnem dubitationis aleam poneret. Hinc non solum hvcvcrtra, ilia,
quae superius memoravimus, frequentius in Scripturis occurrunt; ne-
que ordine ullo y.aT'^-x/iTiy.w, quae faciliora sunt cognitu disponuntur;
sed et ivavTto(pavri quamplurima, non nisi per legitimam interpreta-
tionem exploranda et concilianda, hie illic apparent; praeterea, quae
rpoTixug et figurate intelligi debent, loca sunt innumera. Quid ergo
dicemus; cum inaestimabile prorsus verbi sui beneficium apud ho-
mines Deus collocare voluerit, nonne illud etiam simul iis usui et
fructui esse voluerit? nonne ut summo apud eos esset honore et

EXERCITATIONES AD VERS US FANATICOS. 451

pretio? Qui verb de sermone aut verbo illo maguifice sentirent
homines, quod ab havnofavuv convicio et culpa expedire non pos-
sint? aut quis usus aut fructus ex vei'bo non intellecto, et quod
exponere fas non est, percipi potest? age ideo si viri sint fanatici,
experiantur vires, et quid de locis istiusmodi, seposita et rejecta omni
interpretatione, sentiendum sit, ostendant.

Sect. 34. Restant objectiones paucissimis diluendse. Quamvis
enim me neque in libris fanaticorura editis legisse, neque ex ipsis
circa insana sua dogmata coram litigantibus, quod ullius ponderis sit
aut momenti, audivisse memini, tamen quse in contrarium afferri
posse videntur, strictim refellere visum est.

Sect. o5. Primb autem, "' CCim omnis Scriptura sit SeoVi/sutfro^,
nonnisi ^iovvi-liarug, ac vi immediatse inspirationis et revelationis, eam
interpretari debere, sequum esse videtur. At vero ii, qui inter nos
quotidie hunc sibi sumunt honorem, interpretandi Scripturam,
neque SsoVi/suoro/ sunt, neque ullam immediatam revelationem de
sensu verbi se a Deo accepisse jactitare audent; ideoque omnes aque
a munere isto obeundo, arcendi sunt.''

Resp. 1. Bene est! Conceditur, Scripturam interpretari posse, si
modo interpretes sint ^eoVcslioto;. Nulla ergo datur in hoc negotio
impossibilitas ex natura rei.

2. Revelatio mentis divinge ab ipso Dei sinu, antea incognitas, et
expositio voluntatis divinse ex Scripturis, jam revelatse, adeo inter
se differunt, ut nulla ratio fingi possit, cur illius regula, hujus etiam
regula esse debeat. Ut quis ex abysso infinitse Dei sapientiae, men-
tem et voluntatem ejus revelet, necesse erat, ut esset Wo mv/ubarog
ayiov (pspofisvog, cum Spiritus iste solus scrutetur profunditates Dei;
ut quis, autem, veritatem in scripturis revelatam aliis exponat, satis
est, si y^ap/e/xaffi aliis msofiariKo/g sit instructus.

Sect. 36. Sed nihil agit interpretatio, nee quicquam promovet;
aut vpoxoTTTsi B-TTi TO yiTpov \ idcoquo aut frustra est aut perniciosa.
Quid enim? an hoc laudi duci potest, eaquse in se certa sunt, incerta
ut sint efficere ; an hoc aliud est, quam dare operam ut cum ratione
insanias? Etenim infallibile verbum Dei, per interpretationem fal-
libilem, fallibile redditur; quodque verbum Dei fuerit atque ipsa
Veritas, errori obnoxium, si non reapse falsum, efficitur. Omni enim
interpretationi humanae falsum subesse posse, quoniam interpretes
nullo respectu sint dva/iaprjjro/, constat. Nemo itaque, dum inter-
pretationibus nititur, nomine et auctoritate Dei alios alloqui debet,
cum non ipsum Dei verbum, ac puram putam veritatem loquitur,
sed privatas suas conjecturas enarrat. Apparet ideo, totum illud
ministerium, quod in interpretatione et praedicatione verbi script!
consistit, vanum, incertum, inutile et prorsus supervacaneum esse.
Atque haec cardo est, in quo omnia ilia sophismata versantur, quibus

452 PRO SACRIS SCRIPTURIS

auctor " Qusestiouis Erotematicae ad Ecclesias Reformatas " imperitis
laqueos injicere summa ope nititur.

Sect. 37. R. Cum de verbi ministerio ordinario alibi plura nobis
dicenda sint, quse, in objectione hac, ilia speciali modo oppugnare vi-
dentur, suo loco redarguentur, De interpretatione Scripturse in
genere jam agendum. Dico ideo: —

1. Quamvis, absolute loquendo, omnes verbi interpretes sint fal-
libiles, id tamen nihil officit eorum ministerio, multo minus incertum
reddit aut inutile. Etenim cum Deus populum suum, sensus habere
velit " exercitatos ad discretionem boni etmali," atque unctionem illis
dederit, quse de omnibus eos doceat, Heb. v. ult., 1 Job. ii. 27, una
cum constauti et immutabili omnis doctrinai et veritatis explorandfe
regula, ad quam quidem regulam doctrinam apostolicam, non sine
laude, olim exigebant eorum auditores; tale ministerium, quod omnia
ad lapidem ilium Lydium probanda et examinanda proponit, non
potest non esse summe necessarium et utile.

2. Verbum rite et legitime interpretatum, etiamnum verbum Dei
est; atque ipsa interpretatio, quatenus ab analogia fidei non recedit,
infallibilis est, atque ipsissimum Dei verbum, materialiter, uti loqu-
untur, consideratum, atque reductive. Omnis itaque vera interpre-
tatio est infallibilis, hoc est, infallibilem exhibet veritatem; non ex
infallibilitate interpretis, absolute considerata, sed verbi rite interpre-
tati. Atque ita, qui absolute loquendo sunt fallibiles, respectu
tamen ad regTilam, hoc est, ipsum verbum, et causam omnis legitimae
interpretationis efficientem habito, verbum Dei infallibiliter inter-
pretari possunt. At vero defectus nostri, in officio quocunque prse-
stando, ipsum officium irritum reddere non possunt, nee debent.

Sect. 38. Objiciunt tandem miras interpretum inter se digladia-
tiones, atque in interpretando contradictiones, hoc vero interpretum,
non interpretationum, operantium non operis ex vitio cum sit, ad
qusestionem propositam nihil omnino facere videtur.

EXERCIT. III.

De perfectione Scripturse.

Sect. 1. Perfectionis sacrarum Scripturarum, integralis scilicet,
quseque finem earum proprium respicit (quam intoleranda prorsus
quorundam nequitia pernecessariam fecit), defensionem suscipientes,
operse pretium facturi vi^eamur, si consensum summum, atque con-
cordem o/xt'i/o/av omne genus hsereticorum in ea vellicanda, paucis
prtemittamus, Job. xx. 31; Rom. xv. 4; 2 Tim. iii. 15.

Sect. 2. Quantiim inter se distant, utque perpetub invicera digladi-
entur, Judsei, Pontificii, atque fanatici hdvaiaffrr/.oi, apud Christianas

EXEKCITATIONES ADVERSUS FANATICOS. 453

religionis amicos atque inimicos onuies, nimis trita est notitia. At
de thesi proposita nulla ptene est varietas; quamvis enim ex justo
Dei judicio, sermo eis non est unicus, — imo ita sint inter se confusi,
ut vix intelligant alter sermonem alterius; tamen sedificandse turri, e
cujus fastigio, fastu quodam giganteo, signa inferant adversa Scrip-
turarum perfectioni, solio illi Dei in. terris, summa consensione una
omnes incumbunt.

Sect. 3. Imo, q^ibd hie pacem inter se conjunctissirae colant, sum-
mam rei quod attinet, in causa est, qubd in toto reliquo religionis
negotio, in arma confugiant, atque eapitali odio. se mutub prose-
quantur. Etenim si in sententiam banc, cujus patrocinium pro viri--
bus suscipimus de plenitudine Scripturarum, lubentes discederent,
utque omnis, cujuscunque tandem generis, in religione controversia
verbo Dei sistatur, consentirent, errores isti teterrimi, quorum causa
lucem Scripturas fugientes, andabatarum more, in tenebris dimicant,
atque uti olim Hammonitse, Moabitse, et habitatores mentis Seiris,
bellum adversus populum Dei suscipientes, internecioni se mutub
devovent, ad lumen solis hujus, confestim evanescerent.

Sect. 4. C^teriim, non iisdem rationibus ducti, sed illi pro tradi-
tionibus, hi pro enthusiasmis atque revelationibus suis, tanquam pro
aris focisque contendentes, atque ita, non secus ac Sampsonis vulpe-
culse, obversis caudis ignitas faces in segetes ecclesise ferentes, cuncti
amicissime e loco suo sacram Scripturam deturbare aggrediuntur.

Sect. 5. Figmentum Judseorum diaCorirov, de duplici verbo a Deo
Mosi tradito ; — uno, ipsam legem continente, quod Deus scribi voluit
et jussit; expositionem et proprium ejus sensum altero, Septuaginta
senioribus per oralem traditionem ab ipso Mose commisso, atque in
usum synagogae, continua successione per sacerdotes et sapientes
conservato ; — totius apud eos cultus divini,adeoque horrendae supersti-
tionis et idololatrise quibus omnia illorum sacra scatent, per aliquot
annorum centurias, radicem et fundamentum fuisse nemo paene est
qui ignorat : nescientes vero summatim docebit, R. M.. B. M. praefat.
Seder-Zerajim.

Sect. 6. Innumeras sane, easque superstitiosissimas traditiones
verbumDei axupo\Jvrag, a magistris nescio quibus, temporibus Machabe-
orum, cum primum in varias sectas dissiluit scribarum et doctorum
turba, atque deinceps inventas, praetextu exactioris cultus et obedi-
entiae, populo obtrusisse Pharisseos; tum ciim Dominus noster Jesus
Christus in terris versatus est, ex severis ipsius increpationibus, ad-
versus id hominum genus directis, discimus. At verb distinctionem
istam, in universam religionis atque cultus Dei perniciera excogitatam,
tanquam totius religionis ipsorum fundamentum, non nisi decursis
aliquot annorum centuriis, postquam immane traditionum plaustrum
in ecclesiam invexerant primi fabulatores, venditabant posteri.

454 PRO SACRIS SCRIPTURIS

Sect. 7. Destructo etenim templo, eversa per inauditas clades tota
republica, cultu qui Judseis proprius fuit, omnibusque adeo caere-
moniis a Deo repudiatis atqiie remotis, (utpote quae tantum ,«'S;^^p/
xaipoi) hiop&MGiug instituta fuere), populus superstes, rebellis, et incre-
dulus, spiritu atque vero sensu verbi Dei destitutus, omnino sine Deo
atque cultu omni divino relictus est, Heb. ix. 10; Hos. iii. 4. Ne
ideo scelerum flagitiorumque poena vexati, borrenda sua patrumque
crimina ex supplicio universis paterent, nonnulli illorum, audax
facinus aggressi, traditiones hinc inde dispersas, in unwm quasi cor-
pus et systema colligentes, illas ingenti ex Etbnicismo, atque etiam
Christianisrao perverse distorto, mantissa ampliatas, pro orali ista
lege, quam una cum Scriptura Deum Mosi tradidisse somniant, nun-
dinati sunt.

Sect. 8. Hoc vero nihil aliud fuit, quam hominum in incredulitate
et inobedientia obduratorum, a Deo rejectorum, incoeptum, quo reli-
gionem aliquam, infidelitatis suae prsetextum, haberent; cum probe
perceperint, se usque adeo a prioris illius, quam coluerunt, observantia
esse rejectaneos, ut neque ipsi sibi in ea placere potuerint. De quibus
omnibus, ciiv QiuJ nos fusiiis alibi agemus, sicut et egimus.

Sect. 9. Insania itaque ista perciti, non tantixm eos omnes qui de
gente sua soli Scripturse se unice adhaerere profitentur aspernantur,
sed etiam karaim, aut (sensu eodem) uti loqui amant pontificii,
scripturarios, seu biblistas vocantes, pessimorum haereticorum loco
eos habent.

Sect. 10. Accedamus ad pontificios: ii verb traditionum suarum
tuendarum gratia, Judaicis istis nihilo meliorum, quas ab apostolis
se accepisse fingunt, cum Judaeis, rem ipsam quod attinet, idem
omnino sentiunt, atque ita, Scripturarum perfectioni, non tantum
occulte insidiantur, sed et yv/jt,vfi quod aiunt rfi xi(paXfj earn a loco suo
in ecclesia depellere satagunt. Vide Cost. Enchirid. cap. i.; Baron.
Annal. tom. i. A.C. 53, 81 1 ; Pigbium, Hierarcli. Eccles. lib. i. cap. ii. ;
Bellar. lib. iv. de Verbo Dei, cap. iv. ; Hos. de Sac. Sen, etc.

Sect. 11. lisdem vestigiis insistunt fanatici nostrates (quibus ad
nequitiam banc viam patefecerunt, qui inter pontificios spirituales
dicuntur) non traditionum sane ullarum gratia, sed enthusiasmos
nescio quos, jactantes, — lucem internam atque infallibilitatem quan-
dam inde emergen tem.

Sect. 12. Quicquid autem Judaei, quicquid pontificii, in gratiam
suarum traditionum, quicquid in opprobrium Scripturarum dicere
unquam sustinuerunt, id omne horrendo percussi scotomate, revela-
tionum suarum tuendarum ergo, et dicunt et asseverant impuri
homunciones: librorum titulos horridos atque ineptissimos pudet
referre.

Sect. 13. "Salvo traditionis apostolicae fundamento, nihil noxae

EXERCITATIONES ADVERSUS FANATICOS. 455

inferretur ecclesiae, licet Scripturse deleantur,"^ inquit ecclesise istius
scriptor non ignobilis. " Utinam deleantur"inquiunt fanaticorum non-
nulli, " ut omnes ad lumen illud quod in iis est, attenderent magis."
Hinc puerile istud uugamentum, — ecclesiam scilicet Scripturis esse
antiquiorem, quod Achillem pro catholicis vocat Eckius, Enchirid.
de Author. Eccles. Respon. 3, ad Object. Hseretic. Revelationes in
locum ecclesise substituentes, Achillem suum fecerunt fanatici.

Sect. 14. Astu itaque diaboli, regno suo a plenitudine et perfec-
tione Scripturarum caventis, factum est, ut qui in rebus aliis omnibus
diversissime sentiant, in hanc blasphemiam conspirent omnes.

Sect. 15, Judseis atque pontificiis fauces dudum obstruxerunt
viri undequaque doctissimi, disputationibus de perfectione sacranim
Scripturarum contra eos institutis. Pontificiis quidem Rayuoldus,
Whitakerus, Junius, Rivetus, Gomarus, Gerardus, aliique non pauci;
Judseis verb, Raymundus Martinus, Porchetus de Sylvaticis, Petrus
Galatinus, Josephus Scaligerus, Paulus Fagius, Munsterus, Drusius,
Buxtorfius, Helvicus, Genebrardus, Constan. I'Empereur, Mullerus,
Hoornbeekius, aliorumque haud contemnenda manus.

Sect. 1 6. Fanaticos nostrates, qui prsemium strenuae contra Scrip-
turarum perfectionem oppositioni debitum, a nullo mortalium sibi
prsereptum vellent, imprsesentiarum nos aggredimur; et sane qubd
Deo gratiose placuerit, provinciam hanc, adversus verbi sui hostes
dimicandi nobis indignis delegare, uti nobis est honorificum, ita
quicquid, ope ejus atque auxilio freti, munere mandate fungentes
pei-ficiemus, gratise divinae in solidum acceptum ferre debemus.

Sect. 17. Quasnam autem sit horum hominum de usu atque per-
fectione Scripturarum sententia, non facile quis declarabit: prseter-
quam enim quod inter se non conveniant, ita inepte atque odiose in
explicandis animi sui sensibus garriunt, dubise et incertse significa-
tionis vocibus ludunt, peregrinis quibusdam phrasibus, quae imperitos
homines aut terreant aut alliciant, nihil sani sensus, aut quod ab
ullis sanse mentis intelligi possit, continentibus perpetuo utuntur,
ut multo facilius sit argumenta eorum profligare, quam mentem
percipere. Imo cum turpis et inhonesta sit eorum sententia, qu£B
enucleate exposita, remotis strophis atque fucis, ipsa sibi apud probos
omnes, etiam non palam improbos, satis esset ad exitium, data opera
qua imposturam faciant, vel ipsam non palam eloquuntur, vel verbis
ita consutis et consarcinatis, ut nihil psene omnino significent, earn
mangonizant, atque ita mscite consilium sermonibus obtenebrantes,
nihil magis cavere videntur, quam ne intelligantur. Omissis ideo
iis omnibus quae gregis hujus prsecipui errones et corypha3i, hie illic
impie et blaspheme in sacras Scripturas provocati dixerunt, quae sit
communis eorum sententia, ex libris ab ipsis editis atque colloc[uiis

' Coster.

456 PRO SACRIS SCEIPTURIS

iiscum institutis, quibus in loquendo multi sunt et inepti, deprompta
et collecta, paucis et, si fieri possit, luculenter exponendam duxi.

Sect. 18. Primb ideo, quatenus Scripturas sacras, manifestationem
voluntatis et mentis divince continere agnoscunt, superioribus dispu-
tationibus ostendimus. Eas autem ita se habere, respectii illorum
qui illas scripserunt, atque illorum etiam, quibus ab initio traditas
fuerunt, concedunt Porro, declarationem banc voluntatis divinse,
a Spiritu Christi, qui scriptoribus ejus adfuit, unde veritatem infal-
libilem declarare poterant, processisse profitentur. Atque ita quic-
quid in iis libris scriptum est, pro vera et indubitata mentis divinoe
declaratione agnoscunt. Hactenus recte quidem ; neque enim quis-
quam bucusque progressus, Scripturam penitus rejicere potest, nisi una
etiam, se plane auTozardxpnov esse declaret; neque liuic confession!
renuntiare facile sustinebunt, quamvis ita tenebris offusus sit eorum
sermo, atque inconditarum vocum et phrasium fuliginem ita'ob
oculos jaciant, ut quid sibi velint, vel conjectnris assequi sit per-
difficile.

Sect. 19. Neque sane negari potest, locustas basce, cum primum
ex fumo putei prodierint, Scripturas magis sibi despicatui habuisse,
atque contemptim magis de iis plerumque fuisse locutas, quam nunc
dierum publico loqui sustinent; itaut nulli dubium esse possit, quin
si res eorum secundum vota successissent, eas dudum penitus rejecis-
sent. Omissa itaque confessione ista, quam iis non vis veritatis, sed
popularium ubivis aliqua reverentia verbi Dei ductorum in capita
ipsorum involans furor extorsit, quid porro de declaratione bac men-
tis divinse sentiunt, videamus.

Sect. 20. Prime ideo, negant Scripturas ordinariam, immotam,
perfectam, et stabilem cultus divini, atque obedientise nostras ita
regulam esse, ut nihil opus sit aliis, novis, quotidianis revelationi-
bus, quibus in cognitione Dei, atque officio nostro, ulterius instru-
amur. Deinde, seipsos, eodem Spiritu afflari, quo olim sancti Dei
homines acti prophetiam attulerunt, atque verbum Dei scripserunt,
affirmant : ideo omnia ea quae circa res sacras ipsi loquuntur, non
minus immediate a Deo, atque Spiritu esse, neque minus infallibilia,
neque minoris in ecclesia usus, quam ipsse Scripturse. De Spiritu vero
hoc, quern se obtinuisse gloriantur, cum ad lumen illorum deventum
est, postea agendum.

Sect. 21. Addunt praterea, quod cum quis intra se, se receperit ad
lumen internum, eoque Spiritum Christi habeat, illius respectu totus
Scripturarum finis obtinetui', neque ei amplius usui sunt; abs eo
autem Spiritu ducti, qui communis est omnibus, veriim notus tan-
tiam fidelibus, hoc est, hisce fauaticis, opus prseterea non habent, vel
doctrina vel auctoritate Scripturarum, cum sint ipsi avrodidax-oi, si
iis fidem adhibere sequum sit.

EXERCITATIONES AD VERSUS FANATICOS. 457

Sect. 22. Cum verb hsec summa sit horum hominum sententiee,
quam, verLorum multitudine rudiurn animos labefactantes, ubivis
efFundunt, apparet eos, omni usu, auctoritate ac perfectione, sacras
Scripturas spoliare. Quae enim esse possit ejus verbi auctoritas,
quod ab insano cujusvis fanatici nebulonis strepitu in ordinem cogatur ?
Qui usus, cmw ita impleatur, ut ad illud nemini mortalium opus sit
amplius attendere? Quae perfectio, ciim eo non obstante, necesse sit
cuivis ad vitam seternam pervenire volenti aliis revelationibus afflari ;
atque lumen nescio quod, cui nihil commune est cum Scripturis,
tanquam doctorem infallibilem sequi, et in omnibus ei obedire.

Sect. 23. Illius ergo Scripturarum adjuncti, quod perfectio ejus
dicitur, defensionem imprassentiarum suscipientes, contra horum
hominum insanam superbiam, primb, quae sit de eo nostra sententia,
deinde quibus argumentis earn stabilimus, atque fanaticorum errorem
falsitatis convincimus, summas rerum tantiim persequens, cursim
ostendam.

Sect. 24 Deus sacrse Scripturse auctor cunti sit agens nobilissi-
mus, ut propter finem agat necesse est. Eum ideo in ilia voluntatis
suce declaratione, quae in sacra Scriptura continetur, finem aliquem
constitutum habuisse, certum est; finis autem cum duplex sit, primb
ultimus et remotus, deinde immediatus aut proximus, de utroque
sigillatim agendum est. Finem verb ultimum, supremum, et gene-
ralem, hujus revelationis voluntatis Dei, ipsius Dei gloriam esse sta-
tuimus; cum enim omnia operatus sit Dominus propter se, atque
gloriam suam, certe eximium hoc opus, a libera sua voluntate proce-
dens, ob nullum alium finem produxit, neque producere potuit.
Finis proximus et immediatus ostendit unde atque quomodo, ex hoc
opere, seu ex hac declaratione voluntatis suae, exsurgat hsec Dei
gloria, unaque, qusenam sit ista gloria, special! modo considerata.
Directionem itaque nostram in cognitione Dei, atque obedientia ei
prsestanda, ita ut tandem voluntatem ejus facientes, salutem seter-
nam atque ipsius fruitionem assequamur, hunc finem immediatum
dationis Scripturarum, atque adeo ipsarum Scripturarum, esse con-
tendimus. Hie enim idem est fi7iis operantis, atque o-peris: quod
Deus per Scripturas intendit, illud ipsum illse efficiunt, scilicet
moraliter, modo operationis ipsis proprio. Apparet ideo gloriam
illam summam, quam Deus intendit, in adductione hominum pecca-
torum ad sui cognitionem et cultum atque vitam seternam consis-
tere; cum verb disciplinse cujusvis perfectio consistat in relatione ad
finem, eaque perfecta habenda sit, quae sutficiens est respectu finis
sui proximi, ea verb imperfecta, quas finem propositum assequi potis
non est, perfectio Scripturarum in uulla alia re consistere potest, quam
in suflficientia sua, respectu finis sui proprii, qui est instructio homi-
num in cognitione et cultu Dei, ita ut salutem aeternam assequantur.

458 PRO SACRIS SCRIPTURIS

Hoc ideo sensu Scripturam regulam esse perfectissimam totius cultus
divini, atque obedientise nostrae, asseriraus.

Sect. 25. Sententia itaque nostra de sacrarum Scripturarum per-
fectione, in relatione ad finem suum, quam contra pontificios, fana-
ticos, aliosque, accurate defendimus, hisce conclusionibus continetur.

1. Deus omnia et singula, cujuscunque tandem generis, quse sunt
ad nostram salutem necessaria, vel quae sunt in cultu suo sibi grata
et accepta, in sacris Scripturis declaravit.

2. Omnia quse Deus ita revelavit continentur in Scripturarum
libris, vel auroXs^si, et expresse, vel xara ffwaxaXovdrjeiv, atque inde
per proximam, immediatam, planam consequentiam, eliciuntur.

3. Nihil ideo opus est, vel traditionibus antiquis, vel revelationi-
bus novis, vel cujuscunque ecclesiae auctoritate, ut ea revelentur vel
constituantur, quas in negotio religionis, sunt nobis necessaria vel
Deo accepta,

4. Cum Deus sit Zelotes, atque gloriam suam alteri dare nolit,
nonnisi intolerandae est superbiae, sub quocunque prsetextu id fiat,
aliquid hominibus, fide divina credendum vel cultu divino observan-
dum, quod non sit ab ipso in Scripturis revelatum, proponere.

5. Cum itaque revelationes quas jactitant fanatici, sint vel alienee,
hoc est aliam doctrinam continentes quam quse in Scripturis reve-
latur, vel alice tantiim a revelation ibus hisce divinis ; illas blasphemas,
horrendas, diabolicas, exsecrandas, has vanas, inutiles, utrasque falsas
esse statuimus.

6. Lumen illud internum, cujus obtentu, homines a perfectione
et plenitudine Scripturarum avocant fanatici, res est omnino Jlcta,
atque commentum crasse excogitatum.

7. Scripturam itaque sacram ita regulam esse perfectissimam, in
eum finem a Deo nobis traditam, ut ad ipsius gloriam, aeternam sa-
lutem assequeremur, ut post completum quem vocant ejus canonem,
nullae novae revelationes circa fidem coramunem sanctorum, aut Dei
cultum, aut exspectandae sint, aut admittendas, credimus et pro-
fitemur.

Sect. 26. Sententiam autem hanc ita expositam probatum imus,
primb auctoritative, deinde ratiocinative ; testimonia vero quibus
contra quosvis /xiaoypdcpovg communiter eam probant nostri theologi,
ad classes sequentes referri possunt.

Prima ea loca continet, quae expresse et xara, prirSv, vel per imme-
diatam consequentiam, perfectionem hanc Scripturis ascribunt:
cujus generis sunt, Joh. xx. ult. ; 2 Tim. iii. 18-16; Ps. xix. 7; Luc.
i. 3, 4, xvL 29; Act. i. 1 ; Rom. x. 17; Eph. ii. 19, 20; 2 Pet. i. 19;
2 Cor. iii. 14; Gal. vi. 16.

Secunda testimoniorum classis expresse rejicit omnes, quascunque
tandem, ad verbum Dei scriptum additiones. Deut. iv. 2, xii. ult. ;

EXERCITATIONES ADVEESUS FANATICOS. 459

Apoc. xxii. 18; Gal, i. 8; Matt. xv. 6; 1 Cor. iv, 6; Esa. viii. 20, ad
banc classem pertinent.

Tertia eorum est, quae exempla sanctorum, apostolorum, atque
ipsius Christi, omnia ad sacras Scripturas explorantium ac explorari
jubentiurn, proponunt, Luc. xvi. 27-31 ; Act. xvii, 2, 3, xviii.
24, 28, xxvi. 22. Atque plurima alia in hunc finem communiter
citantur,

Quartb, Quae in omnes religionis usus sacras Scrijituras commen-
dant quartam testimoniorum classem constituunt, Jehos. i. 8 ; Deut.
xxviii. 58; Luc. xxiv. 27; Joh. v. 39; Rom. xv. 4; Phil. iii. 1;
1 Joh- i. 4, ejus generis sunt; omnia verb hsec testimonia, ita
dudum avavTipp^Tu? ab exceptionibus pontificiorum aliorumque, a
nostris theologis vindicata sunt, ut ei operi ulterius incumbere haud
opus sit.

Sect. 27. Omissis etiam lis quae ad versus pontificios pro perfec-
tione Scripturarum ratiocinative disputari solent, iis quae fanatico-
rum lumen aut spiritum internum, novas revelationes, enthusiasmos,
colloquia cum angelis, atque id genus furfuris reliqua, planissime ever-
tunt, paucis insistemus.

Sect. 28. Argumentum ideo nostrum primum ita se habet: Si re-
velatio voluntatis divinae in Scripturis facta, ita sit perfecta, integra
atque omnibus numeris absoluta, ut nihil opus sit ulla alia revela-
tione, per Spiritum, aut lumen internum, enthusiasmum, afflatum
coelestem, colloquia angelica, ficta vel facta, ad nos in cognitions
Dei, atque officio nostro, in hunc finem ut assequamur vitam aeter-
nam ad gloriam Dei, instruendum, tum incerta, periculosa, inutilia,
viinime necessaria ea omnia media ad cognoscendum Deum atque
voluntatem ejus, ideoque rejicienda atque detestanda esse, quae si-
mulant fanatici, apparet. Jam vero perfectionem dictam Scriptu-
rarum probamus: — 1. Ab earum auctore, Deo scilicet, a quo nihil
imperfectum ullo modo, multo minus respectu finis, cui opus quod-
cunque destinat, procedere potest. A causa perfecta voluntaria, non
nisi perfectum exspectari debet. Deo enim voluntatem suam revelare
volenti, nihil impedimento esse potuit, quo minus earn perfecte re-
velaret, quam vel quia non potuit, quod infinitae ejus sapientiae
atque omuipotentiae, vel qubd non voluit, quod bonitati ac gratiae
ipsius minime convenit. Perfectam ideo dedit voluntatis suae reve-
lationem. 2. A naturci librorum sacrce Scripturce; sunt autem libri
Veteris et Novi Testamenti. Ita diserte apostolus de libris Veteris
Testamenti, 2 Cor. iii. 14, 'Et/ tJ] avayvuiSu r^$ vaXaiag hia6rj-/.ni.
Novi Testamenti eadem est ratio versu 6. Jam vero omne Testa-
mentum quamvis humanum sit, perfectum est. 'AvdpuTov xsxvpu/jbsvTjv
diadrjxrjv ohhiig dderiT ri sTidiardffesTai' nullus irritum facit, aut aliquid 61
superaddit, [Gal. iii. 15.] 3. Ab expresso testimonio : Ps. xix. 7, "Doc-

460 PKO SACRIS SCRIPTURIS

trina sen lex Jehovse Integra," i. e., perfecta. 4 A materia, quse
est omne Dei consilium : " Nee quicquam dicens extra ea quse pro-
phetse ac Moses prsedixerunt," Act. xxvi. 22. 5. A fine, qui est fides:
"Heec scripta sunt ut credatis," Joh. xx. 31; "Fides ex auditu,"
Rom. X. 17 ; 'A(r(pdXzia fidei, Luc. i. 4; " Sapientia ad salutem/' 2 Tim.
iii. 15, 2 Pet i. 19; instructio perfecta ad bona opera, 2 Tim. iii. 17;
acquisitio vitse seternse, Joh. v. 39, xx. 31. Omni ideo respectu
revelatio hsec est perfecta.

Sect. 29. Secundum nostrum argumentum a perfecta operatione,
seu effectii ScriptiiraruTYi, sumitur, quod sic se habet: Si Scriptura
sacra ea omnia efficiat, suo genere operationis ac efficacias, moralis
scilicet, quse per ullam revel ationem voluntatis divinse effici possint,
quo debito ac sincere cultu Deum adoremus, et tandem ad salutem
seternam perveniamus, tum inania sunt alia ista principia cogni-
tionis Dei, dequibus, falsb licet, gloriantur fanatici. At verum prius:
etenim, " Lex Dei est Integra, restituens animam," Ps. xix. 7; " Lu-
cerna pedibus nostris et lux itineri," Ps. cxix. 105; " Potentia Dei
ad salutem,'" Kom. i. 16; " Sapientem reddit hominem ad salutem,"
2 Tim. iii. 15; " Et ad omne bonum opus perfecte instructum/'
ver. 17; " Potens est servare animas nostras," Jacob, i. 21, 1 Tim.
iv. 1 6. Aliaque omnia perficit quse sunt necessaria ad Dei gloriam
et salutem nostram; sicut videre est, Esa. Iv. 10, 11; Jer. xxiii. 29;
Joh. viii. 31, 51, xvii. 20; Kom xv. 4; Heb. iv. 12. Ergo inania
sunt, falsa, etc.

Sect. 30. Tertium argumentum oritur ex Us locis uhi Spiritus
Sanctus gravissime damnat et rejicit omnia additamenta ad verbum
Scripturarum, cujuscunque tandem generis sint, ac speciatim oranes
istas vias et modes cognitionis Dei, ac cum eo communionis, quos
jactitant fanatici. Omnes additiones ad verbum Dei scriptum rejici ac
damnari a Spiritu Sancto, apparet ex secunda testimoniorum classe,
quse superius adduximus; prsesertim angelorum alloquia: Col. ii. 18,
MrjBstg vfjbag xaraQpaQsvsTOj ^'sXuv Iv ra'7riivo(ppoffvvy] xai ^priffxsi'a ruiv dyy's-
Xwii, a, [Jji] idjpaxiv B/juQanvuv, iixii <pvffiou//^ivog biro ro\J voig Tv^g aapxhg
auTov- Heb. i. 2,4; 1 Cor. iv. 6; Luc. xvi. 29: — revelationes cum
alienas a verbo script©, seu doctrinam peregrinam et ab eo alie-
nam continentes: Gal. i. 8, 'Edv rsiisTg Jj ayyiXag s^ ovpavou si/ayyiXi-
^r}roci vijjTv iroip o s\jriyyi\isdfi,i&cx, v/x^Tv, dvdh/jja sVrw' 2 Pet. i. 19; — tum
alias tantum; Apoc. xxii. 18, 'Edv ng smndfj Tphg raura, s-Tidfiasi 6
&iog s'TT avTov rag irXriydg rag yiypa/j^/jjivag h jSi^Xiw rovru)' Heb. 1. 1,
2 ; 1 Cor. iv. 6 ; Col. ii. 18 ; — deinde spiritum fanaticorum internum,,
seu lumen internum, omnibus commune, 1 Joh. iv. 1; Esa. viii. 19;
2 Pet. ii. 18. De quo, sequente disputatione, agendum est.

Sect. 31. Quartum argumentum nostrum ita se habet: Si stepis-
sime a Deo nobis prsecipiatur atque edicatur, ut Scripturis seu verbo

EXERCITATIONES ADVERSUS FANATICOS. 461

suo diligenter attendamus, xie abripiaraur, et ne divertamiir a veri-
tate atque recta sui cognitione, per Sinritus decipientes, revelationes,
vanas imaginationes,falsos doctores, somnia, visiones, enthusiasmos,-
alloquia angelica ^SiCtita.ntes, turn horum omnium respectu, pef'fectis-
sima ilia est regula de qua verba facimus. Verum autem prius: imo
tam clara et illustria sunt testimonia huic assertion! fidem facientia,
ut ad solem cascutiat necesse est, qui iis assentire nolit. Ex horum
numero sunt, Esa. viii. 19, 20, " Quum enim edicunt vobis, Gonsulite
pythones aut ariolos, qui pipiunt, et qui mussitant. Legem et testi-
monium consulunto: annon loquuntur in sententiam illam cuicun-
que nulla est lucis scintilla;" 2 Tim. iii. 13-17; 2 Pet. i, 19. Atque
ea etiam ubi verbi sacri certitude, usum ecclesise quod attinet, verarum
revelationum et miraculosarum certitudini preefertur, Luc. xvi. 29;
Job. V. 47; 2 Thess. ii. 2; 2 Job. 5, 6, 10. Verum ergo posterius.

Sect. 32. Argumentum quintum: Illud ad quod nunquam, niis-
quam a Deo mittimur, ut inde, seu ex eo discamus sui cognitionem,
et voluntatis suae, vel ut inde directionem in officio nostro suraamus,
illud non potest esse, fidei, cognitionis, doctrina3 aut obedienti^ nos-
tras regula, canon, principium, aut, si ita loqui liceat, directorium ;
at verb ad lumen internum^ seu Spiritum internum privatum, ad
novas revelationes, ad enthusiasmos, somnia, visiones, nunquam, nus-
quam a Deo ablegamur; ergo, etc. Proferant fanatici, vel unum
sacrse Scripturse lociim, vel ullum coelitus demissum testimonium,
quo ad eorum fidei et obedientise regulas seu directiones mittimur
aut nos, aut ulli alii qui ad Deum accedere vellent, et causam non
dicimus quin triumphent serib. Si autem de suo tantiim loquantur,
mendaces sunt; testimonium sibi gerunt, neque verum est eorum
testimonium.

Sect. 33. Sextb, Ea omnia quse examinari et probari debent, imo
quae nos ad sacram Scripturam tanquam ad Lydium lapidem exami-
nare et probare jubemur, utrum vera sint, atque veritati divinse con-
sentanea, cum summa lihertate, imo necessitate ea rejiciendi, si cum
Scripturis sacris non conveniant, ea neque seorsim neque simul con-
siderata, aut cultus Dei, aut fidei et obedientise nostrse possunt esse
regulae aut directiones, neque propter se sunt credibilia; at verb prout
ex testimoniis superius allatis apparet, omnes revelationes, visiones,
spiritus, somnia, enthusiasmos, ita explorare, examinare, et probare
jul)ernur: ergo neque sunt regulae, neque per se fidem merentur.
Vid. 1 Cor. xiv. 29 ; 1 Thess. v. 21 ; 1 Job. iv. 1.

Sect. 34. Septimb. Euthusiasmorum omne genus incertitudo,
septimum nobis suppeditat argumentum: Quod omni mode, atque
respectu est incertum, imo incertissimum et fallax, sive principium
revelationis, sive res revelatas consideremus ; ad illud, tanquam ad
regulam et ducem in via vitse, et cultu Dei, attendere non debemus:

462 PRO SACRIS SCRIPTURIS

at ea est omnium enthusiasmorum conditio. De doctrina ipsa, seu
rebus revelatis actum est argumento superiore : omnimodam autem
incertitudinem hisce enthusiasmis, respectu principii, seu ortus, ascri-
bimus, ea persuasione freti, —

1. A malitid hominum, qui ssepenumero scienter et volenter, ut
cum Simone Mago, Muhammede aliisque nebulonibus r/vas /MtydXovg
se ostentent, vel alias ob causas turpes et nefarias, fallacias aliis ten-
dentes, visiones, somnia, spirituales afflatus, revelationes, quibus in-
cautos dolis irretiunt, prsetendunt, cum nihil minus sint quam Seo-
'jrvsvffToi, vel V'xh 'TTvsv/Ma.Tog ajlou (pspo/xBvoi. Ita olim fecerunt, Deut.
xiii. 1-5; Jer, xiv. 14, xxiii. 21, 22, xxix. 81, 32. Atque ita
eos facturos esse prsedixit Servator noster, Matt. xxiv. 24. Atque
ita etiamnum faciunt. Cum ergo experientia ipsa edocti sumus,
hunc atque ilium, impostorem et seductorem fuisse inter eos qui
lumen internum et revelationes jactitarunt, quis nobis fidem faciet,
reliquos ad unum omnes ejusdem furfuris, istis meliores aut vera-
ciores esse.

2. Aprwstigiis Satanae. Hospes est in omni religion e, qui non in-
telligit, patrem hunc mendaciorum, a jactis mundi fundamentis, sub
larva hac revelationum ac afflatus interni, rationes suas ita callide
composuisse, ut homines in fraudem impelleret, et una secum in
exitium traheret. Imo ob banc prsecipue causam, uti videatur, Deus
verbum suum, prius ore traditura, scriptis concredere, ac sub sua tu-
tela fidis librorum monumentis mandare voluit, ne dolis Satanse per
falsas visiones, foedas lyyaffrpi/nvdiag, oracula, revelationes, enthusias-
mos implicitum, perpetub in salebras incideret quod ei curse erat,
humanum genus. Vid. 2 Cor. xi. 14; 1 Reg. xxii. 22; Zach. xiii. 2;
Apoc. xvi. 13, 14; 2 Cor. ii. 11.

3. A contradictionibus quibus scatet spiritus enthusiasticus. Non
enim tantiim unusquisque, visionem, revelationem, afflatum habet,
sed ita foede et aperte inter se a Spiritu immimdo committuntur, ut
vix duo eorum in eadem revelatione et doctrina conveniant: sed mire
digladiantes, adversas et contrarias sententias quotidie venditant.
Etiam in nomine Dei se aliquoties mutuo devovent et exsecrantur:
itaque nihil certi ab iis exspectare licet.

Sect. 35. Octavb. Doctrinas /aZsas, verbo Dei contrarias, hsereti-
cas, perniciosas, blasphemas, lumen internum, et revelationes laudan-
tes, saspenumero, imo nun quam non e tenebris in solem producunt
fanatici. Quid fiet, rogo, istis doctrinis daemoniorum? suntne reci-
piendce? Ideo, ut mos geratur Satanae, repudietur atque abjiciatur
evangelium necesse est; .sintne ipsaerejiciendse, ut, procul omni dubio,
summa detestatione diris addicendse sunt, quid turn fiet dejide/ana-
ticorum .?

Sect. 36. Denique non levis est momenti, qubd, hisce principiis

EXERCITATIONES ADVERSUS FANATICOS. 463

nixi, hos duces sequuti, regiilam verbi script! rejicientes, ia mores
perniciosissimos, idololatrias nefarias, homicidia, scortationes, blas-
phemias, exitusque infelices, quotidie, ubivis gentium impelluntur
fanatici; satis exemplorum in multorum scriptis fide dignis, ubique
prostat.

Sect. 87. Restat ut quse causam suam pessimam sane agentes
disceptant, atque contra sententiam nostram objiciunt, diluamus. Id
porro fiet quam paucissimis.

Sic ergo procedunt: —

Ob. 1. Qui ejusdem Spiritus participes sunt cum lis qui verbum
Dei olim locuti sunt, et illud scripserunt, iis non opus est verbo
scripto, seu Scripturd, cum idem Spiritus eosdem effectus producat
in om,nib^is in quibus est; ita ut illi omnes voluntatem Dei declarare
valeant, non minus infalUbiliter quam scriptores '^iorrnxisroi. Omnes
verb fideles, eum Spiritum habere, inde apparet quod iis promissus
sit, Job, xvi. 7; et omnes baptizati sunt in eundem Spiritum. Eorum
ergo omnium respectu, Scriptura est inutilis, neque amplius ei ad-
bserere debent.

Resp. 1. Falsum est, eos sanctos Dei homines, qui aliquam par-
tem verbi ejus scripserunt, opus non habuisse alias partes ejusdem
verbi antea scripti consulere, ac mentem Dei inde ediscere. Daniel
scriptor ^soVvsuirrof, " consideravit ex libris," Dan. ix. 2. '' Pro-
phetse exquisiverunt et scrutati sunt Scriptui'as de salute quam
isti prsedicabant," 1 Pet. i. 10-12. 2. Falsum est scriptores ^so-
vviixsTovg totam Dei voluntatem semper habitualiter et infallibiliter
intellexisse, vi Spiritus prophetic! vel droxaXxj-^iMg quem receperant ;
cum saepenumero respectu unius particularis doctrinse, aut prophetise
iis datus sit. 3. Falsissimum est eos omnes qui ejusdem Spiritus
participes fiunt, in eundem finem, atque respectu eorundem eum acci-
pere. " Distinctiones donorum sunt, sed idem Spiritus," 1 Cor xii. 4;
"num omnes prophetee?" ver. 29. 4. Omnes fideles acceperunt
Spiritum regenerantem, sanctificantem, consolantem; sed non re-
spectu donorum extraordinariorum, prophetise scilicet, infallibilitatis,
peculiaris inspirationis ad declarandam voluntatem Dei immediate,
et infallibiliter ab ipso Deo.

Sect. 38. Ob. 2. Instant : Spiritus iste promissus est, ut ducat
nos in omnem veritatem.

Resp. Recte. Sed per media a Deo in eum finem instituta ; ideo
verbum una cum Spiritu promissum est: "Hoc erit foedus meum cum
istis, ait Jehova; Spiritus mens qui est in te, et verba mea quae posui in
ore tuo, non recedent ex ore tuo, aut ex ore seminis tui," Esa. lix. 21.

Sect. 39. Ob. 3. Postquam impleta est Scriptura, atque finem
suum assecuta est, desinit esse usui; at Scr-iptura impleta est, et
finem suum assecuta est in iis omnibus, qui ad Christum intus

464 PRO SACRIS SCRIPTURIS

latentem, adeoque lumen internum sunt adducti: ergo iis amplius
USUI non est.

Resp. 1. Concedimus majorem: etenim vpofriTuai Karapyridnaov-
rat, yXuieaai 'irabaavrai, 1 Cor. xiii. 8. 2. Minorem negamus. Fal-
sissimum enim est, sacram Scripturam, dum in hoc mundo haere-
mus, respectu nostri totum finem suum obtinere, aut obtinere posse ;
ideoque usque dum prseterierint coelum et terra, " iota unum aut
unus apex nequaquam prseteribit ex lege," Matt. v. 18, non enim
tantum ingeneratio fidei, sed et in ea, dum Spiritum hunc ducimus,
sedificatio, finis est Scripturse, 3. Est duplex ideo adductio ad
Christum; per gratiam una, altera per gloriam. Quando quidem
adducimur ad Christum in gloria, cessabit Scripturse usus presenti
statu i accommodatus ; videbimus enim eum sicut est, facie ad faciem,
et similes ei erimus. Quinetiam ipsa fides, quatenus verbo Dei
scripto nitebatur, abolebitur: at non obstante priore ista ad Chris-
tum adductione per fidem et gratiam, non plus nobis opus est victu
et vestitu, ut vitam banc animalem traducamus, quam Scripturis ut
ejus cognitione atque fide indies erudiamur. Fanaticos vero non
esse perfectos, neque ad Christum in gloria adductos, nobis testi-
monio sunt, illorum mendacia, fraudes, scelera, hypocrisis; iis vero,
qui immunes se esse ab his omnibus aliisque peccatis vel levissimis,
impudenter gloriantur, punitiones et incarcerationes, quas dxara-
oraGia sua sibi ultro accersunt, de quibus muliebriter quiritantur, esse
debeant. Imo liquidb constat, fanaticos nonnullos, minore periculo
et damno, tentasse vitam banc animalem per quadraginta dies sine
victu traducere, quamvis id a quibusdam non tantvim periculo, sed
actuali vitse dispendio factum est, quam vitam spiritualem, sine verbi
Dei usu, a mortiferis deliquiis immunem prsestare.

Sect. 40. Oh. 4. " Scriptura est litera mortua; Spiritus vivificat:"
quis liter ce mortuce, nisi ipse sit mortuus adhcerere velit?

Resp. ] . Falsissima est ista assertio : Scriptura est verbum Dei, quod
vivum est et efiicax, Heb. iv. 12, neque uspiam litera esse mortua
dicitur: occidit quidem, sed ideo viva est.

2. Litera occidit, quatenus litera legis est, ab evangelio separata.,
et quatenus a Spiritu, et vero sensu voluntatis Dei destituuntur, qui
literse adhserent, quse. Judseorum conditio fuit, contra quos eo loci
disputat apostolus.

Sect. 41. Oh. 5. " Omnes filii tui erunt a Deo docti," Esa. liv. 13;
ergo alia institutione aut doctrind non opus est.

Resp. 1. Scriptura sacra est ipsa doctrina, quam a Deo docemur,
Ps. cxix. 2. Promissio facta est non omnibus, sed filiis ecclesiae.
3. Causa principalis instructionis, quce rem ipsam effectam dabit,
non excludit alias, quibus ipsa uti velit; Deus nos docet, sed per
Spiritum et verbum. Matt, xxviii. 19, 20, 2 Cor. iv. 6, 7.

EXERCITATIONES ADVERSUS FANATICOS. 465

Sect. 42. Ob. 6. Objiciunt illud prophetse, " Non amplius doce-
bunt quisque amicum suum, et quisque fratrem suum, dicendo, Cog-
noscite Jehovam: nam quilibet eorum cognoscent me, a minimo
eorum usque ad maximum eorum, dictum Jehovae," Jer. xxxi. 83, 34.

Mesp. 1. Si vei-ba hsec absolute intelligi debeant, turn aperte con-
demnatur horrida ilia vociferatio, qua per vicos urbis, agros, atque
temjDla quae vocant, illud, " cognoscite Dominum" reboant fanatici.
2. Is tantiim docendi modus sou gradus rejicitur, qui necessarius est
eorum respectu quorum cordibus lex non est inscripta: nam negatio
ista docendi per amicos et fratres effectus est inscriptionis legis in
eorum cordibus: externus ideo rejicitur ille docendi modus, atque
eorum respectu tantura in quorum cordibus lex erat per gratiam in-
scribenda, quatenus usui erat ad convincendum eos in ipsius gratige
efficacis absentia. 3. Uberior gratia, clarior cognitio, promptior
observantia, promittuntur ; instituta Dei non condemnantur.

Sect. 43. Oh. 7, ex Luc. xvii. 21, "Regnum Dei," inquit Servator,
"in vobis est:" hoc est in impiis Pharisseis; ergo in omnibus quibus-
cunque. Quid igitur opus est verbo regni exteriori ciim ipsum regnum
sit ia omnibus?

Resp. 1. Verbum illud hrog semel tan turn alibi in Novo Testa-
mento legitur, ibique substantive cum articulo usurpatur, pro parte
vasis inteiiori, Matt, xxiii. 26. Hie loci, eodem sensu usurpari videtur,
quo ab eodem evangelista, Jt/, cap. xi. 20,"Ej5^a(r£v s(f hn,ag n SaaiXsIa rou
Qsoj: hoc est, "Ad vos pervenit regnum Dei;" nempe in pradicatione,
miraculis, atque prsesentia ipsius Christi. Hoc sensu regnum Dei
erat, non in Pharisseis, sed inter eos; eo quod Christus ipse, istius
regni Rex, fundator, praeco, jam tum id prajdicabat, et in medio illo-
rum fundamenta ejus posuit. Hanc verb verborum expositionem ut
amplecterer, cogit Servatoris scopus, atque totius sermonis cohserentia.
Ver. 20, docet incredulos Judaeos Servator noster, regnum Messiae
(quod regnum Dei vocabant) non eo modo venturura quo ipsi som-
niabant. nempe /^sra voXXrjg (pavraaiag' Oix sp^srai, inquit, ri (SaffiXsia
Tov Qiou /ubira -Traparriprjfftug: non tali utique observatione, quali, regni
terreni opinione praeoccupati, illi usi sunt. " Sed inter vos jam est," in-
quit; "quod etiam ex miraculis quae facio, atque doctrina quam doceo,
facile percepturi essetis, nisi cceci essetis atque fatui." 2. Sano sensu
concedi potest regnum Dei esse in fidelibus, cum sit "justitia, pax,
et gaudium in Spiritu Sancto," Rom. xiv. 17. At tum (1.) non est in
or)inihus; nam in omnibus non esse justitiam, pacem, et gaudium, in
confesso est. (2.) Ista sunt efFectus praedicationis verbi, ac per earn
indies in cordibus sanctorum augentur. (3.) Regnum hoc erat jam
tum in aliquibus Judseorum, credentibus nimirum in Christum.
(4.) In omnibus esse debet qui istius regni sunt participes et haeredes.
(5.) Christus itaque suis verbis, exspectationem regni terreni, cum

VOL. XVI. SO

466 PRO SACRIS SCRIPTUEIS

pompa mundana venturi, damnat; prsesentiam regni in sua persona
et prsedicationeconfirmat; fructum regni in homine interioricollocat;
verbum suum nequaquam irritum facit.

EXERCIT. IV.

De lumine interne.

Sect. 1. De lumine agentibus, exorandus est " Pater" ille " lumi-
num" a quo descendit omnis donatiobona, et omne integrum donum,
ut splenderet in cordibus nostris, ad prgebendum lucem notitise glorise
suae in facie Jesu Christi, ut a potestate tenebrarum liberati, in sui
cognitionem atque cultum rite dirigamur.

Sect. 2. Est autem lux increata vel creata. Quse increata est,
Densest: 'O Qshg (pSjg sen, 1 Job. i. 5 ; et (pug oItlu ccrpoffirov, 1 Tim. vi.
16; Acyog etiam, seu Filius Dei seternus, uti ^wjj sic et (pug dicitur,
Job. i. 4, 5. Lux autem base divina increata, quae in Deo est, et
quae Deus esse absolute dicitur, essentiale est divinse sapientise,
sanctitatis, intelligentise, simplicitatis, bonitatis, et nativum dvab-
yaff^a, SOU splendor, quo Deus summe perfectus, ab omnibus igno-
rantiae, mutationis, injustitiai tenebris remotissimus, gloriose est
axirdpXTig.

Sect. 3. Porro : lux Deus esse dicitur respectu ad creaturas habito,
quatenus nimirum iis omnibus, omnis lucis fons atque auctor ipse
solus est, atque semper exstitit. " Jeliova lux mea,"Ps. xxvii. 1 ; ' O "koyog
est lux hominum," Job. i. 4; "Lux mundi," Job. viii. 12, seu omnis
verse lucis fons et origo. Ut respectu gloriosse suae essentise, ipse
lucem inbabitat, ita respectu nostri, lux cum eo babitat, Dan. ii. 22,
indeque emanat secundum beneplacitum voluntatis suae. Deo etiam
alio sensu lucem tribui in Scripturis apparet; nempe non quatenus
essentialis est naturae divinae proprietas, et infinita ejus splendescens
majestas, neque quatenus creaturas luce perfundit, sed qua est per-
fectionum divinarum effulgentia et fulgor, quae in notitiam et con-
ceptum rationalem cadunt. " Hac luce se amicit Deus, tanquam
panno," Ps. civ. 2; "Et splendor ejus tanquam lux est," Hab. iii. 4.
Ita olim visionibus apparuit Ezekieli, i. 27, 28; Danieli, vii. 9, 10, 11,
aliisque ; neque boc a gloria Dei, seu magnifica excellentiarum Dei
aestimatione, differt.

Sect. 4. Lumen creatum est vel naturale, sensibile, et proprium,
seu tnetaphoi^icum. De lumine naturali, quo res visibiles in sensatam
notitiam inferuntur, nobis nihil dicendum est.

Sect. 5. Lumen metaphoricum duplex est, — conditionis et personse.

EXERCITATIONES ADVERSUS FANATICOS, 467

Lvimen conditionis est Celebris cujuseunqiie status cum fama et glo-
ria. Sic gloria ecclesise et res ejus prosperse lux ecclesiae nuncu-
pantur, Isa. Ix. 1, 3; gloria coelestis " sors est sanctorum in luce," Col.
i. 12; et irapii in sternum non sunt fruituri luce, Ps. xlix. ]9.

Sect. 6. Lumen reale et personce est vel internum et subjectivum,
vel externum et objectivum. Lumen hoc, quod ab objecto ita vo-
catur, prout respicit subjectum lucis internee capax, nihil aliud est
quam ipsa Veritas, cujuscunque tandem generis. Sermo propheticus
est "lucerna splendens in obscure loco," 2 Pet. i. 19; mittit Deus lucem
et veritatem, Ps. xliii. 3, 4; seu splendescentem et illuminantem suam
veritatem, nam " lucerna praeceptum est, et doctrina lux," Prov. vi, 23.

Sect. 7. Lumen internum subjecti, vel mentem et intellectum
respicit, vel voluntatem et affectus. Sen.su posteriori " lux sata est
justo, et rectis animo laetitia," Ps. :^cvii. 11; hoc est gaudium quo do-
loribus eorum subveniatur. "Qui lucem non habet?" Isa. 1. 10 ; is est,
cui pax, gaudium, et consolatio deest. Cum adversus Hamanem suc-
cessum obtinuerint Judsei, lucem et Isetitiam (gaudium et gloriam)
eos assecutos fuisse dicit Scriptura, Esth. viii. 16. Luctus et dolores
tenebras amant.

Sect. 8. Lux autem, qufE proprie mentem respicit, generaliter con-
siderata, est vis ratiocinativa, seufacultas ilia intelligendi qua otnnis
creatura rationalis proidita est. E/ ouv to (pug to Iv aoi exoTog Ist), to
exorog -xocov; inquit Servator, Matt. vi. 23. Lux ista est &4'/j diavoiag, ut
veterum alicui placuerit, seu o/i/ia r^g -^u^^g, ut alteri, iet opdaX/^hg
diavoiag. Mentem aliquorum tenebris obscuratam esse scribit aposto-
lus, Eph. iv. 18; hoc est, coecitate et ignorantia laborat eorum mens,
seu intelligendi facultas ; — eorum scilicet respectu, de quibus verba
facit. Commune quidem hoc lumen omnibus est, sed non in omnibus
ffiquale. Unus alii anteit sapientia: hie ingenio pollet, ille fungus,
fatuus est; unus subtilissima ingenii acie prseditus, alius omni rati-
onis usu et exercitio destituitur.

Sect. 9. Lux autem hsec seu intelligendi facultas, — respectu objecti
seu rerum cognoscendarum et intelligendarum, — in eam qua? est mere
naturalis, qua res naturales in natura sua absolute consideratse, cum
relatione ad finem suum proximum percipiuntur; eamque quae circa
res civiles quae ad vitam banc in mundo inter alios degendam spec-
tant, versatur; atque illam, quae res spirituales, omniaque alia in
ordine ad finem supernaturalem, spiritualera, et ultimum discernit, —
dispescitur. De posteriore tantiim agendum. Lumen autem hoc
internum spirituale, seu facultus intelligendi itn'oiiaTixa 'xviviJ.aTixug,
in ordine ad finem ultimum creaturae, pro vario ejus statu, varium
fuit, atque etiamnum est.

Sect. 10. Cum Deus hominem integrum seu perfectum (statuni
ilium in quo, et finem ob quem factus est quod attinet), atque in ima-

468 PRO SACRIS SCRIPTURIS

gine sua creaverit, in confesso est, eum ex gi'atiosa Creatoris dispen-
satione, eo lumine, ea scientia, seu sciendi et intelligendi facilitate
instructum fuisse, nnde potis erat, modo salutari, omnia ea appre-
liendere, atque rite intelligere, quse ei scitu vel intellectu necessaria
ullo modo erant, ut Deo secundum voluntatem ejus dicto esset obe-
diens, atque ita tandem ad ejus fruitionem perveniret. De lapsu pri-
morum parentiim, peccati in mundum ingressu, status innocentise,
atque foederalis cum Deo acceptionis amissione, de inimicitiis inter
Deum hominemqiie constitutis, utque homo lucis hujus primogenise
jactura sit multatus, nunc non est disserendi locus.

Sect 11. In statu ideo, quern vocant, peccati, atque amissionis
gratise, omnibus liominibus mentis hoc lumen prsestrinxit csecitas,
atque insuper tenehris sunt offusi, ita ut tiim intus, turn extra, finem
suum ultimum ac Dei gloriam quod attinet, merae sint tenehrce,
neque enim aut ipsi sunt capaces eorum quae Deus revelavit, ita ut
ea modo salutari seu spirituali intelligerent, neque ea revelatio vo-
luntatis divinse, quam in statu innocentise habuerunt, sufficiens erat
lis jam in peccato constitutis, ad Deum rite cognoscendum atque
colendum. Prime respectu, ipsse tenebras vocantur, Job. i. 5; Eph.
V. 8. Mens et intellectus eorum obscurari dicitur, Eph. iv. 18; ip-
sosque res spirituales percipere non posse, affirmatur, 1 Cor. ii. 14;
imo, eousque mortuos, ccecos, surdos, fatuos esse, ut neque scire pos-
sint aut intelligere res divinas, eo modo qui decet, ut Dei in gloriam
aut ipsorum in salutem cedat, ubique pronuntiat Spiritus Sanctus.
Secundo respectu, eos ambulare, sedere, esse in tenebris, nee scire
quo vadunt, asseritur. Utroque autem respectu Christus lux hominum
est ; nam ciim nemo unquam Patrem viderit, hoc est, consilium aut
voluntatem ejus de salvandis peccatoribus perspectam habnerit, uni-
genitus ille Filius, qui est in sinu Patris, ille nobis exposuit. Job. i.
18. TLoXv/j,ipZg autem et ToXvrpo'rajg, eum hoc fecisse constat, va-
riisque gradibiis veritatem latentem prius in sinu Patris, in lucem
horainuin produxisse, usque ad perfectum diem. Primb enim' per
Spiritum suum in proplietis, 1 Pet. i. 11, qui adventum suum in
carne antecesserunt, suo ordine ac tempore quisque a seculo usque,
Luc. i. 70, dubia quasi luce, tanquam lucescente in diem sole, Patrem
exposuit. Deinde, in persona sua evangelium annuntiavit, pacem
prsedicans, iis qui prope, atque iis qui longe erant. Tandem exorto
justitise sole, cum curatione in alis ipsius; Spiritum suum Sanctum
in apostolos sues, aliosque discipulos effudit, quo idonei redderentur
prsecones novi testamenti, et totum Dei consilium revelarent, ad
prsebendum lucem notitise ipsius ad salutem omnium qui ei obedire
vellent. Ita "populus positus in tenebris vidit lucem magnam; positis
in regione et umbra mortis lux exorta est," Matt. iv. 1 6. " Vita et
immortalitas in lucem productse sunt per evangelium,'' 2 Tim. i. 10.

EXERCITATIONES AD VERSUS FANATICOS. 469

Hujus itaque expositionis Patris, seu revelationis voluntatis ejus de
obeclientia atque salute peccatorum, respectu, fatemur Christum
lucem esse mundi, omniumque adeo hominum; non tantum quia
absque eo, nulla divina Veritas revelabatur unquam, sed quia lux ilia
Scriptura sacra fulgens, sufficiens est ad perfundendurn omnes ho-
mines luce salutari, ad quos per Dei providentiam pervenerit. Sed
de hac luce superiiis actum est.

Sect. 12. Cum verb ea sit mentis humanae cascitas, atque ita in-
tellectus omnium tenebris sit offusus, ut quamvis eos undique circum-
fulgeat verbi divini lux, nihil omnino '^tuv/^a.rr/.Sig seu salutariter
percipere possint, Joh. i. 5. Jesus Christus vera lux et vita homi-
num, vi Spiritus sui omnipotentis efificaci et verticordia, raortuos in
peccatis excitat. csecis aperit oculos, mentem dat ad cognoscendum
verum ilium, e potestate tenebrarum in adrairabilem lucem suam
transfert, nova divina spirituali luce eos perfundit, qua possint scire
atque percipere res spirituales modo spirituali, ad Dei gloriam atque
sui salutem.

Sect. 13. Christum verb non omnes et singulos, sed quosvis tan-
tilm, hoc est electos, luce hac divina perfundere atque salutariter
illuminare, ita certum est ex innumeris Scripturse testimoniis et
omnium seculorum experientia, ut cascus sit oportet, et omni spiri-
tuali intelligentia destitutus, qui contrarium vel unquam somnia-
verit.

Sect. 14. Lucis quidem scintillulas quasdam istius quam in statu
innocentias e lege creationis suae obtinuit primus homo, in posteris
ejus adliuc splendescere fatemur. Non tantiim enim multse xoimi
evvoiai, et veritatis principia in intellectu fixa hsereut, quorum vi
res aliquas divinas percipere possint homines, atque inter bonum et
malum morale discernere, sed et ffwudrjgiMg ope, sibi etiam prospi-
cere de officiis multis, respectu habito ad judicium Dei cui se subesse
cognoscunt. Porro: lumen hoc adultis omnibus, per considerationem
operum Dei tum creationis, tum providentise, dfdiov aurou bhvafiiv
x.ai '^iiorriTa manifestantium, aliquibus vero per verbi prsedicationem,
aiigeri ac stahiliri dicimus. Quousque verb lumen hoc ad obedien-
tiam Deo prsestandum, animos hominum dirigat, stimulet, impellat,
utque per illud amToXoyj^ro/ fiant, nihil attinet hie loci subtilius
disputare.

Sect. 15. Lux vero haec nictans, neque e perniciosissimis tenebris
emergens, ilia est, quam tantopere prsedicant nostrates fanatici, il-
lamque nescio quem Deum, aut xspag ' AfiaXdilag, Deo quopiam melius,
statuunt; nam, —

1. Negant lumen hoc naturale esse, aut ita dici debere; sed a
Christo et Spiritu Christi esse, imo Christum ipsum esse, qui ita
omnibus universum hominibus adsit.

170 PKO SACRIS SCRIPTURIS

2. Aiunt salutare esse, ejus nempe generis et efficaeiae, ut ei in
omnibus attendere debeat, quisquis Deo placere, aut secundum vo-
luntatem ejus obedii'e ei, velit.

8. Sufficiens ad salutem, atque ejusdem cum verbo Dei scripto
auctoritatis, ita ut qui ei, prout decet, attendat, atque ei se morigerum
et dicto obedientem prsestet (quod facit quisquis officiura suum facit,
atque omnes sub poena seternae damnationis facere tenentur), nullo
alio lumine, neque interno illuminante et dirigente, neque exter^io
voluntatem divinam revelante, opus habeat; hoc est, neque Spiritu
intus illuminante, neque Scriptura extra docente.

4. Denique lumen hoc Ghrishim esse, qui olim in prophetis, apos-
tolis, aliisque verbi divini scriptoribus fuit; ita ut vi ejus non minus
infallibiliter voluntatem Dei ipsi exponere possint, quam olim scrip-
tores ^so'irvivGroi.

Sect 16. Hffic vero nparoXoYtuy fanaticorum de luce interna
summa est; banc in tenebris, hanc in luce hominum magnifice jac-
titant, strenue vociferantes, atque diris omnibus devoventes, quos
eadem insania iiscum non laborare sentiunt. Antea verb quam so-
phismata quibus sententiara suam stabilire satagunt, discutienda sus-
cipimus, necesse est ut thesin nostram, vanissimo huic figmento
oppositam, paucis subjungamus et defendamus; ea verb hisce propo-
sitionibus continetur.

Sect. 17. 1. Lumen internum omnibus commune, aliquali princi-
piorum veritatis notitia, et vi conscientise consistens, naturale est,
atque ita dicendum; hoc est, naturae humanae a prima creatione m-
ditum fuit, atque etiamnum ab ipsis naturae principiis fluit : itaque
lumen hoc a Christo non esse mediatore, qua est novi foederis me-
diator, affirmamus, multo minus esse ipsum Christum.

2. Lumen hoc utcunque ei attendatur, non est ullo respectu sa-
lutare, sed in rebus omnibus divinis, fiuem ultimum quod attinet,
merae tenebrae et csecitas.

3. Ideoque ad salutem sufficiens non est, neque subjective, ita ut
vi ejus quis ea quae sunt ad salutem necessaria aliunde revelata tcjo-
[lariKug percipiat; neque objective, hoc est, ea omnia quae sunt ad
salutem necessaria revelare non potest.

4. Christus null^ sub consideratione lumen salutare omnibus et
singulis hominibus indulsit.

5. Nullius luminis interni, cujuscunque tandem, quam vis sit salu-
tare, is usus aut finis est, ut ei tanquam duci viae nostrae, et regulce,
attendere debeamus, sed in hunc solum finem gratiose a Deo conce-
ditur, ut vi ejus, istam regulam et mentem Domini in ea revelatam,
modo salutari percipere possimus.

Hasce vero propositiones, uno aut altero argumento sigillatim pro-
babimus.

EXERCITATIONES AD VERSUS FANATICOS. 471

Sect. 18. Primam propositionem quod attinet argumenta nostra
sic se habent : — -

(1.) Quod natthrcB rationali, ejusque participibus, ad gloriam Dei
per obedientise moralis prsestationem manifestandam creatis, vi legis
creationis indi debuit, atque actualiter inditum fuit, neque unquam
est amissum, id iis est naturale: id enira a natura sua, posito hoc
quod Deus obedientiam ex iis exegerit, habuerunt. Hanc verb lucis
hujus esse conditionem nemo, opinor, negabit. Fuisse primitus ho-
niini inditam, status primi hominis, de quo abunde a pluribus actum
est, probat. Non fuisse amissam actualiter et respectu eventus, quic-
quid sit de merito, experientia docet.

(2.) Id quod fluit a principiis natures necessarib et infallibiliter, nisi
in operatione sua ex aliquo accidente ipsa impediatur, illud omnibus
ejus naturas participibus est naturale, hoc enim quod est a principiis
naturae, naturale dicitur. Lumen autem hoc est nativa, propria, et
inseparabilis mentis et conscientise vis, et efficacia; oculus, acies men-
tis est. 2vvrriprjaiv vocant Graeci; quse habitus est naturalis, quo in-
tellectus hominis aptus natus est ad assensum prsebendum principiis
operationum moralium; auvsldrisig est, seu necessarium hominis de se
judicium habitui illi conforme. Itaque si lumen hoc non sit naturale,
neque intellectus, neque mens, neque conscientia homini est na-
turalis.

Sect. 19. 2. Non esse salutare, cilm sit naturale, nimis est mani-
festum; quid enim natura sumus? " Filii irse," Eph. ii. 3 ; " Tenebrse,"
cap. V. 8, Job. i. 5; " Mortui in peccatis," [Eph. ii. 1.] Quid mens
nostra? " Inimicitia adversus Deum," Rom. viii. 7; "Caro," Gal. v. 16;
" Obscurata vanitate,"' Eph. iv. 1 8. Ita ut vi ejus res salutares percipere
non possumus, quia spiritualiter dijudicantur, 1 Cor. ii. 14. Nihil
aliud sumus nisi caro, Joh. iii. 6. In ea autem carne nihil boni habitat,
Rom. vii. 18; neque quicquid aliud agit, aut agere potest, nisi con-
cupiscere adversus Spiritum, Gal. v. 1 7. Lumine ideo hoc non ob-
stante, cum apparet omnes homines mortuos, cacos, surdos esse,
mentem et intellectum habere obscuratum, esse ipsas tenebras, meram
csecitatem, ita ut opus habeant novo spiritu, nova vita, mente, intel-
lectu, nova denique luce spirituali, quae mentes et corda eorum
irradiet, ut salutariter intelligant, cognoscant, percipiant ra rou ©eou,
et Dei voluntati obedientiam rite prcsstent, lumen illud non esse
salutare liquidb constat.

Sect. 20. 3. Eodem argumento probatur non esse lumen hoc ad
salutem sufficiens, nempe quia non est salutare; sufficientiam quidem
habet ad dva.'xoXoynair/.v, ad salutem non item, quia n!n\j[i.aTty.a msv-
/xarixug cognoscere vi ejus nemo potest. Deinde Deus nihil agit
frustra, praesertim in rebus maximis novi foederis, per sanguinem Filii
sui acquisitis. Lumen verb hoc, si esset ad salutem subjective sujffi-

472 PRO SACRIS SCRIPTURIS

ciens, quid quoeso opus esset illuminatione Spiritus Sancti, quid men-
tis renovatione, quid novi intellectus donatione, quid omuipotenti et
efficaci cordium irradiatione cognitioue Dei in facie Jesu Christi?
quid vanitatis amotione, tenebrarum, et csecitatis curatione, oculorum
apertione? quid denique evangelio? cum unum hoc lumen internum
omnibus commune, omnium vicem supplere possit facillime.

Porro: cum sit istiusmodi principium directivum intus splendes-
cens, videamus an meMs et rectius se gerat, respectu revelationis
eorum quee cognosci debeant; nam hujus etiam respectu sufficientiam
ejus jactitant fanatici, atque ejus gratis verbum Dei scriptum pro
nihilo dncunt: contrarium probant, —

(1.) Universalis omnium per omnia secula a creatione mundi in
hunc usque diem experientia: quis enim unquam lucis bujus ductu
ad verara Dei cognitionem pervenerit? qui post homines natos, ek
optime usi sunt, atque eximiis insuper dotibus super vulgus hominum
ornati fuerunt, ad unum omnes " vani facti sunt in ratiocinationibus
suis, et obtenebratum est cor eorum insipiens/' Rom. i. 21.

(2.) Tota ista gra^tiae, bonitatis, et sapientise divinse o/xovo/x/a, qua
Deus ToXu/xfp&Ts xa/ 'Tco'KvTpd'jTug, in prophetis et Filio suo locutus, volun-
tatem suam hominibus revelavit; quam qui maximi, et prorsus insesti-
mabilis beneficii loco non habet, ille et ingratus est et maledictus,
Ps. cxlvii. 1 9, 20.

(3.) Omnia ista testimonia quibus, superiori disputatione, necessi-
tatem atque perfectionem sacrse Scripturae probavimus ; quse hie re-
petere opus non est.

Sect. 21. 4. Lumen hoc non esse ipsum in nobis Christum, qui est
via, vita, et Veritas, lux et salus, cum neque sit salutare, neque ad
salute^n surfficiens, hominum neminem esse cui dubium sit libenter
arbitrarer: riparoXoyoZai quidem fanatici, neque prodigium ullum
confidentius asserunt, quam lucem banc ipsum esse Christum. Sit
ideo vel persona Chrisli ^saviJpwTou, vel Spiritus Christi, vel aliquid
aliud quod mystice et relative Christus dici possit. Non esse personam
Christi, si modb personam habeant, et ipsi sint homines, opinor, ag-
noscent. Neque Spiritus Christi esse potest, cum sit quid omnibus
commune ; at quidam saltem sunt, Uvivfji^a ,wri 'i-)(0)tri(;, Judee 19. Porro,
" ubi Spiritus ille Domini est, ibi est libertaf^," 2 Cor. iii. 1 7. At homi-
num genus, maximam partem, peccato adhuc servire constat. Deinde
quidam sunt in carne, quidam in Spiritu, Rom. viii. 9. In iis vero
tantirm habitat Spiritus, qui sunt in Spiritu. Nulla autem est pro-
missio Spiritus, nullus fructus, nullum privilegium, cujus per Spiri-
tuni participes facti sumus, nulla per Spiritum regeneration is, sancti-
ficationis, adoptionis mentio est, quse huic figmento non vehementer
reclamat. Ecclesia quidem mystice Christus dicitur, 1 Cor. xii. 12,
cum sit corpus ejus, quatenus scilicet unionem habet cum capita;

EXERCITATIONES AD VERSUS FANATICOS. 473

at lumen hoc fanaticorum non esse ecclesiara, suo loco videbimus,
Sed Christus fanaticorum imaginarius est et fictitius, non Filius Dei
incarnatus, Qidv^pu'Trog, sed qualitas, nescio quee, divina, seu auima
mundi, omnibus mista, quae rh vav sit, atque vera nihil. Hoc verb
illorum 'zp^rov -^iZbog, ciim ad disputationem de persona Christi deven-
tum est, peuitus destruetur.

Sect. 22. 5. Omissis iis quse contra Arminianos, Socinianos, alios-
que graticB universalis assertores alibi disputavimus, ne in plurimas
res nos simul ingeramus, unico argumento, Christum lumen salntare
omnibus et singulis non infundere probamus; illud vero ita se habet.
Christus neminem luce salutari perfundit, nisi per Spiritum et ver-
bum suum. Ut ita, atque non aliter ageret, maxima est novi foederis
promissio, Esa. lix. 21, atque ipsius Christi, Joh. xiv, 15, 16. Quic-
quid est verbi Dei, aut revelationis mentis Domini, huic proposi-
tioni testimonium perhibet. " Siquis enira Spiritum Christi non
habet, non est ejus," Rom. viii. 9. At Christum Spiritum suum
Sanctum, promissuni foederis, omnibus et singulis non largiri an tea
probatum est. De verbo idem testatur experientia.

Sect. 23. 6. Ultimse nostrae propositionis, de usu atque fine luminis
cujuscunque divini, nobis per Christum gratiose indulti, veritatem
satis superque demonstravimus in disputatione de perfectione Scrip-
turge. Strictim addimus: —

(1.) Si cujusque lumen privatum sit regula Deo obedientiam prse-
standi, tum tot regulas habemus quot homines; at unions est xai/wi/
divinus, Gal. vi. 16; Phil. iii. 16 ; Esa. viii. 20. At ita plane incerta
essent omnia in rebus divinis. hoc tantiira excepto, quod princeps
tenebrarum vi hujus incertitudinis in rem suam compendium faceret.

(2.) Is est internge lucis seu illurainationis nostrEe finis, ob quern
Deus earn nobis promisit, atque cujus gratia sancti homines earn a
Deo indies augeri petunt: eum vero esse, ut voluntatem et mentem
Domini in Scripturis revelatam, rite, salutariter et spiritualiter in-
telligamus, infinitis allatis testimoniis facile esset probare.

(3.) Sacram Scriptura^m banc regulam esse a])unde antea demon-
stratum est.

Sect. 24. Videamus jam porro quid contra garriunt fanatici, utque
operam dent, qua cum rations aliqua insauire videantur: nihil autem
hie novi adportant; Vetera sunt, Arminiana sunt, trita et millies pro-
fligata quse adducunt.

1. Nihil crebrius in ore babent, quam verba ilia de Christo: Joh.
i. 9, " Ille est lux vera quae illuminat omnem hominem veniens in
mundum." Non alias vociferatio horridior quam ciim in locum hunc
deventum est. Hie miros sibi fingunt triumphos, atque adversariis
nulla non faciunt convicia. De Christo, inquiunt, loquitur Scrijjtura,
" Ille ergo lux est," " Christus lux e.st:" deinde non hunc vel ilium

474 PRO SACRIS SCRIPTUEIS

bominem, sed omnem hominem in mundum venientem, illuminat;
hoc est omnes et singulos ; nee aliquid clarius affirmari poterat.

Sect. 25. Resp. Scripturam sacram interpretari debere, adversariis
extorsimus. De sensu bnjus loci, sen potius unicce voculoe in hoc loco,
jam controvertitur. De tota sententia quid statuendum sit, paucissi-
mis absolvam: — •

1. Christus lux est; eodem nempe sensu, quo Deum lucem esse
demonstravimus. Lux est respectu essentialis suce majestatis, sanc-
titatis, et glorise; quatenus etiam omnis lucis fons est, auctor atque
causa, lux est, — hoc est, et essentialiter et efficienter.

2. Christus dicitur lux hominum, non lux ilia quse est in homini-
bus. Causa omnis lucis est, non omnis lux; non ilia accidentalis
et corrupta de qua loquimur. Ita sol est lux mundi; imo discipulos
suos lucem mundi, seu hominum in mundo degentium esse affirmat,
Matt. V. 14. Anne aliqui homines lux interna aliorum omnium esse
possint? Lux sunt quia suo more lucem dant et exhibent. Lux
ita Christus esse dicitur, atque homines illuminare, non quasi ille
nihil aliud esset quam lux ilia interior cujus est particeps omne
humanum genus, aut quasi ipse in persona sua lux ilia esset, alitor
quam efficienter, sed quia lumen largitur iis omnibus qui illud asse-
quuntur, Ita sol suo loco atque ordine est lux mundi, atque ita fue-
runt discipuli Christi.

3. Non dicitur Christum illuminare " omnem hominem venientem
in mundum,"' sed quod ipse " veniens in mundum omnem hominem
illuminat." Is nempe est eorum verborum sensus, '^Hv rh fug rh akri-
6ivov, 0 tpoori'^ii 'Ttdvra avSpuvov, sp^ofisvov sig rh KodiJ^ov: hoc agit lux in
mundum veniens. Ad maximam ideo partem humani generis, quse
scilicet ante adventum Christi in mundum fato functa fuerit, non
pertinet hsec assertio.

4. Hie ergo horum verborum sensus est : Cum omnes homines
essent merce tenebrce, atque coelestium inanes, Filius Dei, aeternus
XoyoQ, (p^s seternum, in mundum veniens, per hgdpxojeiv vitam et
immortalitem, a jactis mundi fundamentis antea umbracidis cooper-
tas, aut tenehris penitus delitescentes, in lucem produxit, perque
evangelium innotescere fecit; atque iusuper Spiritum Sanctum vi
divina armatum emisit, ad quosvis homines ex iis qui natura tenebra^
erant illuminandos, atque ita lux eorum factus est. Apparet itaque, —

(1.) Lucem et illuminationem quarum hie loci mentio facta est,
spirituales esse, atque ad renovationem gratise ; non naturales, atque
ita ad creationem pertinere: quo sensu enim homines tenebrce
dicuntur, eo etiam illuminari; alitor sequivoca esset apostoli oratio.
At homines spiritualiter fuisse tenebras, non oculis naturaliter captos,
de quibus loquitur Spiritus Sanctus, extra controversiam est.

(2.) Hac illuminatione non obstante, manent aliqui in tenebris:

EXERCITATIONES ADVERSUS FANATICOS. 475

" Lux enim luxit in tenebris, tenebrae autem earn non comprehende-
runt," Job. i, 5. Illuminatio ideo hgec, neque est naturalis, neque
omnibus communis, neque aliquid aliud quod bomines habere
possint, dum tenebrse sunt: statum diversum, atque tenebrarum
amotionem ponit.

(3.) Christus non alio modo quemquam hominum gratia sua, seu
luce hac spirituali donat, nisi per verbum et Spiritum suum ; nemo
ita hujus lucis particeps esse potest, nisi sit genitus ex Spiritu, atque
verbi seu evangelii sit salutariter particeps.

Respondemus ideo per " omnem hominem," non omnes et singulos
qui unquam fuerunt, sunt, aut futuri sint, intelligi debere, sed
quosvis tantiim, seu eos omnes et singulos quos Christus per verbum
et Spiritum suum salutari sua gratia, et luce spirituali donare
gratiose velit; hoc est, syncategorema istud " omnis," non absolute,
sed relate ad electos dicitur; prout aliis locis innumeris usurpatur,
Col. i. 6, etc.

Sect. 26. Urgent porro testimonium ab apostolo Gentilibus datum,
Rom. ii. 14, 15, " Gentes quae legem non habent, natura qnse legis
sunt faciunt, ipsi legem non habentes, sibi ipsis sunt lex: ut qui
ostendunt opus legis scriptum in cordibus suis, una testimonium
reddente ipsorum conscientia, et cogitationibus sese mutub accusan-
tibus, aut etiam defend entibus." "Sibi lex sunt," ideoque lege scripta
non opus habent; opus legis inscriptum in cordibus habent, una
cum conscientia boni et mali indice: et quid pluribus opus est? Hisce
attendant, ut salvi evadant.

Resp. 1. Negamus eos lege scripta opus non habere, qui sibi lex
sunt ; non enim hoc absolute dicitur, sed aliquorum operum et
actionum respectu tantiim.

2. Concessimus antea reliquias nonnullas lucis primasvae adhuc
esse in omnibus superstites, sed salutares eas esse, spirituales, ad
salutem sufficientes, id verb pernegamus: ita, —

3. Nihil non naturale, nihil spirituale, nihil specialiter a Christo
mediatore emanans, aut ab eo communicatum, imo nihil nisi quod
sine Christo, seorsim ab eo, omni salutari ejus cognitione destituti
habeant homines, hie ab apostolo memoratur. Imo non alium in
finem haec in memoriam revocat apostolus, nisi ut ostenderet eos qui
lumine hoc tantiim instructi erant, atque ei attendebaut, ad unum
omnes destitutes fuisse gloria Dei, neque ad salutarem ejus cogni-
tionem unquam pervenisse; quod figmentum fanaticorum penitus
evertit, atque illos ipsos, quos quasi encomio hoc ornat apostolus,
ubique mortuos, caecos, sub potentate tenebrarum captives, pronun-
tiat.

4. Nulla cum hie sit mentio lucis, nulla Christi, sed hominum a
Christo penitus abalienatorum, difficile nimis erit fanaticis thesiu

476 PKO SACRIS SCRIPTURIS, ETC.

suam hinc extorquere; nempe Christum esse lucem quandara omni-
bus coramunem.

5. Fatemur quidem homnes omines aliquo sensu sibi ipsis legem
esse, quateous nimirum habitum intellectual em, quo assentiri pos-
sunt, atque assentiuntur, principiis operationum moralium, atque
judicium pi-acticum, quo se super iis quae fecerunt, condemnant vel
excusant, retinent; at vero habitum ilium spiritualem esse, suffici-
enter eos dirigentem in cognitione Dei, atque obedientia ei ex vo-
luntate ejus praestanda, hoc pernegamus.

Sect. 27. Ciim Deum non "longe abesse ab unoquoque nostrum," ita
ut "omnes quaerere Dominum," si forte palpando eum invenirent, de-
beant, affirmet apostolus. Act. xvii. 27, nescio quo stupore ex eo
ssepius litigantes audivi, sed quid sibi vellent baud facile fait intel-
ligere. Nempe Deo oxnma, ple7ia sunt; operaque ejus, turn creationis,
tum providentise, immensam ejus deitatem, ^ternam potentiam, et
creaturarum curam, ita luculenter ostendunt ut omnes ubique homines
eum ulterius investigare debeant: sed quid hoc ad fanaticorum de-
lirium, de quo jam actum est?

POEMA.

[Prefatory Note. — Among the addresses presented to Crom-well when he succeeded in
concluding a peace with the Dutch in 1654, the University of Oxford joined in the
tribute of congratulation by publishing a small pamphlet of poetical effusions, entitled,
" Musarum Oxoniensium 'EXa(aipa^;a," etc. The first of these was from the pen of Dr
Owen, and is the only specimen of his muse. Prefixed to the work was a dedica-
tion, commemorating the services of Cromwell to the University. The dedication and
the poem follow. — Ed.]

SERENISSIMO OLIVERO, REIPUB. ANG., SCOT., ET HIRER., DOMINO PROTECTORI, ET
ACAD. OXON. CANCELL.

QubD Serb admodum gratulabunda videatur (suo more) tibi accedere academia tua
Oxonieusis, ex stupore est ingentis beneficii, ex quo rerum potitus es, suscepti, undo
non nisi iteratis gaudiis excitari potuit. Expergefacta tandem, undique mutub sibi
gratantium plausibus, pacemque reboantibus terrarum mariumque vocibus, festinanter,
et vix forsan composite decurrens, coram Celsitudine vestra devoluta, vota, qute dulci
somno soluta conceperat, efifundit. Ad littus appulsi reliquam sentiunt aliquamdiu a
jactatione sali vertiginem ; nee, nisi refecti, recta incedunt. Nobis, baud ita pridem,
apud ignaros morum quibushic vivimus, reser.at. Lubrica inde ct infidastatio. More
autem hominura evenit, ut pronis auribus calumnia excipiatur, laudi rara fides. Hinc
modb gentis gloria et delicite fuimus, mox poene ludibrium. Nee frustra sane oderunt
literas, qui posteritatis conscientiam reformidant. Dei immortalis beneficio, suo gradu,
per te, sistitur academia. Nonnihil temporis admirationi dicant stupenda ; baud aliis
hac tempestate stetit gentis togatae salus. Saevis tandem erepta periculis subito calore,
et festinandi quadam libidine, in vota hoec erumpit. Nemini ea gravia fore sperat,
nisi cui perennare bellum cordi est, donee desertas urbes teneant antris ejectse ferte, et
antra vicissim occupent, pulsi urbibus, homines. Neque enim illud genus hominum
attendunt musce, quod rebus gerendis cum sit vehementer inipar, vehementer tamen
afFectat rerum imperia. Inde vero extra tela positi videamur, qubd tute nostri patro-
cinium proximo suscipere non dedignaris : neque alio a teipso monitore apud Celsitu-
dinem vestram nobis opus est. Intercessoribus plerumque infida spes, prsesertim in
aulis principum, ubi rara absentium memoria, nisi opprimendis. Pads ideo laudes,
apud teipsum, rebus bellicis omni nostra laude majorem, plurimis victoriis quxsitie, et
qiiaqu^ patet orbis Christianus seternum celebrandje, academiam tuam canora voce
resonantem, benigne (hoc est tuo more) ut accipias, humillime precatur,

Serenissimae Celsitudini ture

Dcvotissimus cliens,

Et

In celeberrima Academia tua

Procancellarius,

Jo. Owen.

478 POEMA.

AD PEOTECTOEEM.

Pacifica August! quem non fecere poetam ?

Sanctior, ingenium et musa mihi, genius :
Coneolor haucl cygnis, vano nee percitus cestro,

Ex humili subitus vate poeta cano.
Quin magis ut placeam nuraero, numerisque refertus

Advolo : nempe omnis musa cholysque tua est.
Qubcl nisi consiliis academia fulta fuisset

Csesaris, auspiciis gensque togata tuis ;
Excideras Auguste tibi, victoria noctem

Senserat, baud pacis gloria tanta foret.
Has tibi pro musis grates academia inittit,

Qui pax una foris diceris, una domi :
Nomine utroque tuas laudes base pagina gestit

Tollere, qui pacis nomen et omen babes.
Accipias facilis, meritb quos reddit bonores,

Heroi invicto, pacis arnica cobors.

Jo. Owen,

Acad. Procan.

ORATIONES Y.

CLARISSIMI ET DOCTISSIMI VIET, JOANNIS OWEX, S.T P.

lU CELEBEKEIMA OXONrENSI ACADEMIA HABITS, DUM PROCANCELLABII MUNUS
PER QUINQUENNIUM ILLIC ADMINISTRAVIT,

HIS ALIA ORATIO ACCEDIT,

EJUSDEM ACADEMI.C NOMINE AD RICHARDtTM CKOMWELLDM HABITA, CUM CANCELLARII OFFICIUM
ANNO 1658 SUSCEPIT.

PREFATORY NOTE.

These Orations are perhaps the only memorials of Owen's connection with the Uni-
versity of Oxford. Even in the judgment of his enemies, during his brief connection
■with it, he rendei'ed it no mean service ; so that, in answer to the calumnies of Vernon,
he could say, " I do not believe there is any person of learning, ingenuity, or modesty,
who had relation in those days to that place, hut will grant at least, that, notwithstand-
ing some differences from them about things of very small importance, I was not
altogether useless to the interest of learning, morality, peace, and the preservation of
the place itself" Besides those who matriculated, 26 pei'sons receiA'ed the degree of
Doctor, 837 that of Master of Arts, and 697 that of Bachelor of Arts. The salaries
of the professors were secui-ed, important offices maintained, the rights of the Uni-
versity defended, its funds increased tenfold, and various reforms effected. Clarendon
distinctly admits the improvement which was effected at Oxford during the time that
Owen was vice-chancellor.

The first of these Oi'ations was delivered on the occasion of his entrance on the
duties of the vice-chancellorship. The second, thii'd, and fourth, were the annual
orations delivered at the academic comitia ; in which, according to the statutes, the
events of the preceding year, and the benefits which had been conferred on the Uni-
versity in the course of it, were specified and commemorated by the vice-chancellor.
The fifth, remarkable for its animation and dignity of tone, was delivered when he
resigned the office of vice-chancellor. The sixth is an address to Richard Cromwell,
on his installation into the office of chancellor. These Orations first appeared in the
folio volume entitled, " A Complete Collection of the Sermons of the Reverend and
Learned John Owen, D.D.," etc., and published 1721. — Ed.

ORATIONES Y.

ORATIO I.*

Eb tandem devenisse fata academise, ut, post tot veneranda nomina,
verenda capita, artium ac scientiarum promos coudos, et dictatores,
is chorum duceret, qui pseneagmen claudit, vos vere dolere plusquam
persentisco, academic!. Neque sane mihi admodum avridet rerum
lisec nostrarum qualiscunque dispositio, qua ad desideratissimam ma-
trem, longo post intervallo, reditus quasi prseludia operosje difficilis-
que provincite administratione agere cogor. At nuUius infortunii
remedia sunt querelse. Viros graves et honestos in quocunque casu
positos dedecent gemitus. Erecti animi est prementi oneri fortius
obniti. " Ita, " enim, ut cum comico loquar, " est vita hominum,
quasi cum ludas tesseris; si illud, quod maxime opus est jactu, non
cadit; illud, quod cecidit forte, id arte ut corrigas,'' Terent. Adelph.
iv. 7, 21 . Cunctis psene, quorum provectior setas, diuturniore rerum
usu subactius ingenium, multo pulvere scholastico exsudati doctorum
tituli, magnam, nee incassum, sui expectationem dederunt, navim
academicam heu ! longiim nimis procellis agitatam deserentibus ; ex
illius, cujus imperio refragari nobis baud fas est, propensa in me vo-
luntate et iniqua sestimatione, cui nequicquam renisse sunt inten-
sissimae obtestationes, bujusce verb senatus annuente suffragio, evo-
catus, quo vix est ineptior alter, ad gubernaculum accedo. In quae
tempera, quos hominum mores, qualia judiciorum divortia, grassan-
tibus ubique ob studia partium dissidiis atque calumniis, quos ani-
morum motus acerbiores et irapa'TrixpdaiJ.ara, affectus denique quo
fastu, qu4 serugine obsesses, inciderunt fasces nostri academici, et
scio, et doleo. Nee solum nos seculi genio distrahimur, sed et indies
alia conspectior incedit fundi literarii calamitas. Spreta nimirum
sacrosancta legum auctoritate, superiorum reverentia, vigili malevo-
lorum invidia, contemptis psene moribundse matris academiae lachry-
mis ac singultibus, cum aeterno gentis togatae nominis dispeudio, nee
sine summo totius 'npivciToy discrimine, detestanda audacia, et licentia
plane Epicurea, extra omnes modestiae ac pietatis cancellos, heu!
nimia studiosorum portio vagatur. Egone ideo idoneus, qui huic

' Haec oratio habita est anno 1652, cum procancellarii munus primum est ingressus.

VOL. XVI. 31

482. ORATIO I.

nodo, cui frustra pacatissimis temporibus insudarunt tot tantique
heroes, nutanti rerum omnium conditione cuneum admoverem?
Ov^ ovTug Tirv(pu/xai, academici. Si hominis ita inepte sibi ad-
blandientis partes mihi sumerem, imo si vel levicula hujusmodi
animum subiret cogitatio, totus ipse mihi displicerem. Non ita re-
motus domo, aut procul a meipso dego ; non ita lamiarum instar dis-
posui ocellos, quin quam sit doctrinse, prudentiae, gravitatis, sapien-
tise mihi curta supellex, probe noverim. Luculliim vel gregarii
militis officii rudem, peritum nullo negotio evadentem imperatorem,
ita ut quern 'TroXefiuv a^sipov dimisit urbs, totius rei militaris sfMrnipov
acceperit exercitus, tanquam naturse ostentum celebravit antiquitas.
Bono animo este, academici! prodigia nulla fero: qui ex latebris
ruralis secessus, armorum strepitu, evangelii causa in ultimas hujus
insulse nee non transmarinas oras excursionibus, aulse tumultu, rei
academicse administrandae imperitus, recessi, imperitus etiam hue
accede.

Quid ergo malum, inquies, hoc est dementiae? Cur provinciam
banc, cui administrandae, nedum omandae, nonsisidoneus, suscepisti?
Pessime in te, in academiam, in senatum hunc venerandum consu-
luisti. Bona verba, auditores! summorum virorum judicio votis, im-
perio, precibus, obnoxio non penitus deficit aut spes, aut animus.
' Avdpayadri/u.clriAjv qualiumcunque baud ipsi sumus scaturigines. 'O et/-
y(>P'/[yu,v (S'^iipiia rw i^Tiipovri, et qui " ex Ore infantium fundit fortitu-
dinem," defectus omnes, quos vel foras retuli, vel intus sensi, gratiose
supplere et vires administrare potis est. Mihi ideo propriis viribus,
ac 'TrappTjsia, et succedaneo adminiculo, favore academico, quod sciam
aut meruerim, destitute, hoc tamen restat, illi ut me totus dedam,
" qui dat omnibus benigne, nee exprobrat." Perennem ille auxili-
orum fontem constituit Christum ; qui nulli non pio conamini luxaipov
suppeditat jSorj&nav, nostra nisi obstat oXiyoTrisrla: inde lumen, inde
vires, inde spiritus mihi expectandi, imo orandi sunt. lUius ideo
praesentiae gratiose promissae innixus, pro statu temporum, et occa-
sione rerum, quam, divina ita providentia disponente, nacti sumus,
unica conscientise integritate aliorum adjumentorum et ornamen-
torum omnium vices obeunte, nee propendente, nee dependente
genio, negotio huic me accingo.

Si mode bonorum obsequi studiis, inservire commodis, opem ferre
egenis, et quibus est res augusta domi; si in extricandis immeritb
perplexis, impeditis, aut turbatis, operam insumere mihi liceat; si
vel in confinio et proxima parte virtutis versantibus mansueti ulla
animi officia praestare possim; — pacis, famse, studiorum, quorum dis-
pendio, nihil usus circuitione, sciens vidensque compendiose lito, baud
ita poenitenda forsan erit jactura. At si Bibuli consulatus segnis ac
vilis, si Sisyphi labor, volvendo semper eodem revolventem negotio-

ORATIO I. 483

lorum acervum frustraneus ac inutilis, mihi contingerent ; si in diri-
niendis de lana caprina litibus, si in terrorem miseris mortalibus et
vitiorum' segris incutiendo, vel poenam infligendo, vel in ejusraodi
solum ingratis peragendis sudandum sit; — ne infelici adjudicarer
Caucaso, damnatorias tabellas quavis prece, vel quocunque pretio re-
demptas velira.

Non qubd in reprimendis vitiis, repurgandis sordibus, ne sentibus,
spinis, tribulisque obsita horreret academia, conatus satis laudabiles
exseri non possunt. Imo, vos omnes, qui conscientiae proprige, qui
famse publicae, qui perenni florentissimae academise saluti, qui rei-
publicae hujusce, vso-iuKro-j Meet, sed ^eor£i5;!trou,utilitati, vel mica bonse
animse litatis; vos, inquam, omnes, vestramque opem, consilium,
vires, diligentiam, ne flaccescat gubernatorum reverentia, nutet su-
periorum dignitas, evanescat antiqua studiosorum gravitas, industria,
compositi mores, ne demum omnium bonorum, malis omnibus de-
specta, jaceat auctoritas, appello. Me verb quod attinet, munusque
hoc recens impositum, si qui sint ignavi, ebriosi, ludiones, nugatores,
circulatores, superiorum contemptores, legirupse, noctivagi, noti ju-
ventutis corruptores, bonorum osores, cultus divini neglectores, vel
alia ejusmodi academise carcinomata et ulcera, neque me illorum
mores, neque illos meam banc qualemcunque Tpoaraaiav ferre posse
spes est. In hac verb parte provincise nostrse ornanda, si quid durius,
si quid, quod tamen fieri non oportet, inclementius, in quemcunque
constitutum fuerit, id omne temporum necessitati, et conservandse
misere fluctuanti reipublicse literariae acceptum ferendum esse sequi
rerum arbitri facile agnoscent. Nee erit forsan, cur ob nostram tenui-
tatem despectui sit facinorosorura et delicatulorum turbse academise
auctoritas. Etenim ut bonis omnibus omnimodo prodesse statutum
est, sic malis baud cedere itidem indubium. At parcius ista. Quae
agenda sunt quidem, sed non sine ullius boni, aut mitis ingenii, qua-
dam Eegritudine peragi queunt, quoad fieri potest, deprecanda et
evitanda esse consentient omnes, quibus salit aliquid "Isevse sub parte
mamillae."

Majora itaque, — et praeclaris aliorum, hoc ipso seeulo, crane genus
inceptis (quibus paria pi'seterlapsse £etates facinora non ediderunt),
aliquaex parte respondentia, — in orbe nostrotentandaesse arbitramur.
An solis academicis, Anglorum nomine celebri fama per totum orbem
diffuse, libet esse ingloriis? Consulta patrum, tropaea militum, incre-
menta gloriae rei civilis ac militaris, quae dederunt, quibus est com-
missa, senatores ac duces, horret Europa. Absit, academici! ut
peculiare nostrum depositum, religionis ac literarum honos, quasi
omnino seeulo impares essemus, solum vilescat. Dum in omni laud-
abili conatu alii baud contemnendos faciunt progressus, vix, aut ne
vix quidem, nos ad antiqua revertimur? Imo, quid nisi nostra segnities,

484 ORATIO II.

et aliud agendo consumptse vires, ut superiorura temporum, uti
aiunt, a nonnullis tantopere desideraretur, in causa est? Eminuere,
fateor, turn temporis, nonnulli linguarum peritia, eloquential laude,
scientiarum lurnine, veteium scriniorum monumenta scrutandi dili-
gentia, et ruspandis antiquitatis ruderibus clari; quibus omnibus et
singulis, quo minus debitus honor et gloria, cultus et reverentia no-
minis constent, et sint perennes, non sum adeo vecordis animse, nee
tarn extra anni solisque vias positus, ut ullo modo interpellem. At,
pro pudor! Quale studiosorum vulgus! Quanta orbis literati pars
tenebris offusa ! Pouite senile supercilium, pingue otium, aliarum
ambitionum inanes titulos, micantibus undique literarum praemiis;
per multos enim annos, qui serib rem agebant, apparuere rari "nantes
in gurgite vasto." Eb verb jam redierunt res academite, ut nisi pie-
tatem, fidem, mores composites, modestiam, cum summa in omni
studiorumgenere diligentia adhibeamus, quin cum perenni dedecore,
de dignitate, statu et conditione Lac honesta nobis periclitandum sit,
non est ambigendum. Haec ergo Rhodus, hie saltus noster. Quicquid
consilio, prudentia, illibato virtutis exemplo, quicquid denique sum-
morum virorum auctoritate, — tantillo scilicet temporis spatio, eoque
tantis rerum ac animorum motibus agitato, quod ex bonarum artium
et literarum, explosis belli terriculamentis, -xaXiyyivriSicc excucurrit, —
prsestari potuerit, id omne antecessorum nostrorum laudum cumulo
lubens addico. At quibus omnia ex veto successerunt, quorum
sanctioribus inceptis undequaque responderunt eventus, numero vix
sunt totidem, quot Thebarum portae. In magnis voluisse sat est;
nee nostram industriam, si qua est, prsecluserunt molimina aliorum
prasclare gesta; multo minus succedentium famae, si qui sint, obesse
poterunt in administranda hac provincia imbecilli nostri conatus.

ORATIO 11/

BONUM factum, procuratores ! Neque enim animam agit acade-
mia, ut opus habeat testamentum nuncupare, aut ut legatorum dis-
positions divitias suas in alumnos dispertire teneatur. Hucusque
ergo, academici, quamvis, pro dolor! evasimus, dicendum est tamen,
evasimvs. Viximus, dum ipsum hoc vixisse nonnihil, imo magnum
fuit; sevo scilicet seculi graves, et ipsius mundi mortalitate tantum
non oppressi. Ostentent alii tropaia, h ostium spolia, flosculorum
sertis redimita capita, summas pacis, et placidissimi recessus fructus
uberiores; nos cicatrices, pulverem, et sudorem, erectas ad ccelum

' Hsec oratio anno 1654, in comitiis academicis, habita fuisse videtur, cum procan-
cellarii officium iterum admiriistravit.

OKATIO II. 485

manus, non penitus indigna Deo bominibusque colluctantia insignia
circumferimus. Non enim umbratilem causam egimus, non de fini-
bus regundis, de quibus tot annos bella incruenta, et paene ludicra,
intulerunt imbelles finitimi; sed de tota possessione, sacro antiquaa
pietatis deposito, prsesentis spe ac semine, dictu nefas! nobis con-
tentio fuit. Prostratos oenopolas, mimas, balatrones, devictos cere-
visiarios, noctivagos, scurras, aliasque hominum quisquilias supplices
in scenam productas, dispansa gentis togatas pomoeria, instaurata
epomidum et epitogiorum ephippia, honestis nomiuibus celebrata,
nolite exspectare. Haec illorum gloria, hoc decus, quibus mollissimis
temporibus, et longo otio deductis, tot tantaque moliri placuit. Hoc
unice nobis in votis fuit, cum officii ratio postularet, ut publico ali-
quid vobis edisseremus, neo tan turn superesset dicendum, fuimus
academici.

Tantum verb cum hoc sit, tamque insigne privilegium, nondum
periisse, non nisi Dei immortalis beneficio illud par est deberi. Ei
ideo svifysrr) optimo, sospitatori unico, salutis fonti, qui disjectis
undique ac demersis, coeli ruin4 et violentia, majoribus, imo prsetoriis
navibus, portuosam cymbulse nostrse exhibuit providentiam, quic-
quid apud nos pium aut utile restat, quicquid meliori nota et virtutis
nomine inter mortales dignum censetur, in ipso limine dicemus.
Qui nihil divinum, nihil ope mortali grandius, in declinantis rei lite-
rarise subsidium et fulcimentum venire sentit, ilium rerum divi-
narum^pariter ac humanarum socordia, et negligentia supina laborare,
cum res ipsa oculis et prope manibus teneatur, non est ambigendum.
Kubum ardentem, nee consumptum, stupuit olim magnus nomotheta.
Prseclarum et antiquum qui spectaret sedificium, disjectis undique
pedamentis et adminiculis, in ipso psene aere pendulum, mole sua
sibi ipsi ruinam, aliis perniciem minitabundum, contra vim tamen
procellarum, ventorum, et turbinum victrices et triumphales attol-
lens summitates ; velut immotam rupem, cui toties horrifico fragore
nequicquam sese illiserint nimbus et hyems; occultam illam vim et
admirabilem, quge tantse moli sustinendse, tot oppugnationibus pro-
pellendis par esset, venerabundus suspiceret. Gratiosam igitur Dei
O. M. providentiam recolite, academici, et pereimi literarise diutur-
nitati quotquot bene vultis, auditores, quae gymnasia, adeoque ipsam
academiara, communem nostram, qua literati sumus, matrem, adhuc
sartam tectam conservavit.

Neque tamen hsec ideo a nobis dicuntur, quasi fautores nullos,
nullos advocates invenisset grandaeva mater academia, qui,.ne, inter
tumultuosi seculi dedecora, lit©rarum lapsus et ruina numeraretur,
strenue praecaverunt. Habet etiam adhuc Deus O. M. qui honorem
suum, habet academia, qui salutem suam pro virili tueri satagunt;
viros scilicet summo honore constitutes, et nisi mortalium ingratissimi

486 ORATIO II.

audire vellemus, a nobis in seternum nominandos. Hi sunt, qui
tumultuantis plebeculee, aliorum scilicet perpaucorum nebulonum
veneno perfusse, compescuerunt murmura, et imbelles contempsere
minas. Et cum eo usque audaciae proruperit quorundam bominum,
dicam, an jumentorum, stupor et barbaries, ut in ipso senatu libellis
supplicibus vociferation es, seu potius imprecationes nonnullorum e
fsece seculi, de tollendis acaderaiis rudere ausi sint; non sine indig-
natione summa, spiritu beroico et plane divino, bonoratissimis igno-
rantise patronis, patriae excerebratoribus, os vile obstruxerunt, parati
onine nostrum periculum subire sue. Nee defuisse istiusmodi viros
aut conatus tester, celeberrimam toto orbe bibliothecam, irritis inimi-
corum domi forasque augusto illi sacrario avide inbiantium votis,
intactam ; et si non libris doctioribus, at librario doctissimo auctam
et ornatam. Ipsara tester academiam, fatali psene literarum inter-
stitio emergentem, viris undequaque doctissimis, de religione et lite-
ratura optima meritis, recens refertam. Hoc unum eondonate, quod
me indignum, inutilem gregi vestro ascribere voluerunt ; banc unam
labem abstergite, csetera fulgent.

lisdem succenturiatus processit magnum nomen nobis dicendura,
auditores! Honoratissimus Cancellarius. Hie est, quem toties acce-
pimus profitentem, se nolle bonesto illo nomine diutius ornari, quam
dignum tandem aliquid eo nomine efficiendi spes non minima efful-
geret. Qui pietate et ingenii cultu, in subjugandis bostibus vel bar-
barissimis, plus retulit sub Deo suo opis et subsidii, quam ut, se vivo
et rerum psene clavum tenente, pietatem et ingenii culturam omnem
pessundatas et conculcatas, triumpbantibus ilium victis et conjuratis
bostibus, ab impietate et barbarie intueri possit. Ilium, qui feros et
erraticos domuit Hibernice Nomadas; qui mores, virtutes, pudorem
Scotorum monticolarum perspexerit; qui

posse tandem ipsam deperire barbariem, inbonesta est, et homine
sano indigna cogitatio. Irato prorsus aversoque Deo res nostras
agitari viderentur, si primi, si soli sub ejus auspiciis pereamus; qui
non tantum omni bello, sed et singulis prseliis, quibus toties provi-
dentise discrimen subiit, victor evasit. Inauspicatb sane togatam
manum copiis suis adjunxisse censendus esset, si ea parte primum
marcescerent triumpbales laurus. Haud illi deerit procul omni dubio
in re nostra procuranda divina ilia indulgentia, quae reliquis omnibus
inceptis ei ita semper prcesto adfuit, uti Qshs octto firj^^^avTjg, quod dici-
tur; ut illud etbnici poetse ad imperatorem Cbristianum decantare
liceat, —

" 0 nimlum dilecte Deo, cui militat sether,
Et conjm-ati veniunt in classica venti!" ^

' Horn. Odyss. i. 3. 2 Claud, iii. cons. Hondr. 96

ORATIO II. 487

Hucusque ideo, eo duce, victore Deo, ut libera et optimarum artium
gloria Celebris, non ut injux [inlex?] et efferata evadat patria, conten-
dinjus. Quisquamne hominum adeo inverecunde stolidus, et mentis
inops censendus est, ut gentem non ineptam, immensis laboribus,
vigiliis, votis, lacrymis, suspiriis, tanto sanguinis, nummorum, posses-
sionum dispendio, tot annos sudasse, ut sub desideratissimo reipub-
licee titulo asinorum clausum, vel jumentorum mandram conderet,
putare posse videatur? Si qui verb, ut erit forsan unus et alter, ad
borabardarum tonitru, tanquam ad cataractas Nili, ita obsurduerunt,
ut rationis, ejus nimirum qua homines sumus, nihil possint aut
audire, aut percipere; quin tandem, imo brevi sese explosos et pes-
simo foetore, suorum tormentorum instar, ejectos sentiant, nullus
dubito. Imo, ausim dicere rempublicam nostram aut literarum fore
fautricem, aut nullam ; nisi funditus delere gentem (et religionem
nostram) forsan rebus prosperis nimis fidentem, vagam, et tumi-
dam, sanguine et cineribus iterum aspergere, et non indecoro pulvere
sordid am reddere constituit Deus O. M. non omnis morietur aca-
demia.

Macti ideo este ingenio et virtutis gloria, probata juvenum corona,
flos patriae, gentis honos, gregis Christi spes non minima, feretis pro-
tinus hie etiam voti et consihi nostri pretium et ^paQiTov: nee segre-
gata prorsus omnis spes est, quin ex vobis tandem emergant, qui-

bus meritb

" doctior orbis
Submissis tradat fascibus imperium."

Vos etiam, doctores literatissimi, quoniam purpuras vestrse radiis
ferundis etiam vulgi, utcunque ignobilis et indocti, nunc temporis
sufficit oculorum acies, quin virtutum et scientiarum splendore, labo-
ribus et vigiliis ecclesise et academise causa susceptis, antiquam et
debitam venerationem etiam oculatissimis extorquere progrediamini,
nemo nisi invidia stupuit, aut fascinavit pietatis odium, ibit inficias.
Qiarpov synrjdrj/Ji-iv rw Ttoff/ubw %al ayyi'kotc, x.ai avdpu'Troig, 1 Cor. iv. 9, et
actorum nuda virtute stamus; nee pomposos titulos, ulteriores honoris
gradus, opima beneficia, principum aut magnatum favores, fugacis
sevi blandimenta, affectamus, sed pro vita animaque magnas matris
academiae contendimus.

Duram quis forsan exclamabit sortem et onerosam ! et, " O terque
quaterque beatos," quibus quotannis in scenam prodire, et choragio
nescio quo phaleratis, mutas paene sustinuisse personas satis erat pro
dignitate et honore; quibus ampliores redditus, titulorum veneranda
gravitas, et adulatoriis quibusdam delinimentis facillime aucupatus
principum favor, dederunt malignum spernere vulgus!

Ast, apage sis, ignava vota, et indigna suspiria ! Natos nos potius
in exemplar cogitemus, nee minimo ducamus honori, qubd nos ami-

488 ORATIO 11.

corum inimicorunique sub oculis tan to pignore certare voluit pater
clementissimus, quod aliqua saltern rerum difficultate quid possemus
experiri velit. Quod aliis ideo calamitas videtur, nobis sit virtutis
occasio. Hoc ideo tanttim, missis curis et querelis, metu et dolore
ad hominum vulgus demandatis, nobis incumbit, ut vel seientiarum
et virtutum nostra industria fructibus floreat, vel composite et de-
center aliena culpa in cineres suos dilabatur academia. Sed quor-
sum hsec?

" Prudens futuri temporis exitum

Caliginosa nocte premit Deus ;

Kidetque si mortalis ultra

Fas trepidat. Quod adest memeuto
Componere sequus." '

Quod officii ratio postulat, quod beneficia Dei O. M, flagitant, quod
bonorum omnium vota expetunt, quod aliorum casus et ruina (quos
perdendos dementavit divina Nemesis), docent, — pietatem, religio-
nem, virtutem, scientiam, diligenter colamus; caeteriim rerum omnium
exitus ©soD h youvaffi xsTrai. Quid denuo faciemus, dabit Deus; quid
hucusque fecerimus, paucis acclpite, academici.

Cum vitiis, quae ampliori proventu inter mortales indies succres-
cunt, nobis et antecessoribus nostris commune fuit certamen. Dila-
bantem amnem novis semper ex fontibus minus forsan lucidis, imo
turbidis aquarum fluctibus, subinde auctum et adimpletum omnibus
vanitatis bullulis, vitiorum limo immunem quis potest praestare?
Nempe socordium et impiorum parentum delicta, ineptiam, stulti-
tiam, negligentiam pgedagogorum, paucis exceptis, ignavi psene ubi-
que pecoris, iramerita luit academia. Ad spurcitiem, domi avide in-
gurgitatam, hie resorbendam advolant nonnulli; et tamen quos hue
vitiorum gravidos, et foedis domesticorum exemplis dehonestatos mit-
tunt, ut extemplo fiant philosophi, et illico frugi evadant, exspectant
stulti parentes.

'Us apyaXiov ■jr^ayij! IffTif

Duram sane provinciam! Integros et sanos tantilm summa cum
artis gloria dimittunt, quibus commissa est corporum sanatio : omnes
seu artis defectus, seu artificum lapsus, longa nocte tegunt vespillo-
nes. At incuratos animorum morbos, et turgidos vitiorum inflatus,
ubique, non sine summo inter imperitos nostro dedecore, circum-
ferunt immedicabiles nebulones.

Huic autem malo remedium adhibendo, ut hanc saltem bene

merentibus gratiam rependam, non defuerunt, imo profuerunt pluri-

mum, ciim hujus, tum superioris anni procuratores ; quorum nimirum

inculpatse probitati, invictse patientise, prudentise insigni, bonarum

1 Horat. Carm. iii. xxix. 29-33. ^ Aristoph. Plut. i. 1, 1.

ORATIO II. 489

literarum promoveudi studio singular!, industriae vero psene stupendue,
aliquid saltern pacis et quietis, si non multum famse et bonorum
morum, debere academiam est maDifestum. Nee sine numine fuit,
ut, defiexo paulum tramite, ad munus procuratorium vir ille promo-
veretur, qui ad vias rectas et regulares non sine summa diligentia et
virtute non paucos reduceret. Porro in administranda re reliqua aca-
demica, collegiorum et aularum prsefectos, laude ilia, " intelligentes
teinpora, ut nosceret academia quid sibi faciendum esset," defraudan-
dos non esse, si non credet ingratum seculum, fortassean dicet pos-
teritas, Imo illorum ope et consilio, quamvis non decus aliquod aut
nitorem assecuto, tamen sine insigni ulla togatae gentis jactura, fasces
deponere mihi ipsi contingat. Nee omnino sane inerti otio conta-
buimus, quamvis hue tantiim rediit votorum summa, ut eo fruamur.
Csetera de nobis fascibusque nostris, quod procul dubio prsestat,
taceo; neque enim unquam altius spiravi, quam ne commodioris
hominis, peritioris rectoris, vigilantioris prajfecti, prudentioris mo-
deratoris, vices difficillimis temporibus suppleri, nimiura lugeret aca-
demia.

Interea sciant amici atque inimici, imo exteri et posteri, quotquot
honeste cupiunt rei literarise, etiam qui cum ea nullum commercium
volunt, neque ferias agere academiam, neque intra antecessorum
septa (quasi doctum esse nihil aliud esset, quam doctos legisse, atque
eorum sensus quamvis reconditos eruisse) sese continere; sed pro-
gressus, Deo hominibusque testibus, in dilatandis scientiarum pomoe-
riis, in promovenda, una cum pietate et religione, re literaria quo-
tidie ponere.

Tester theologiam, artium reliquarum dominam et magistram, cui
ut prompte ancillentur prope est res nostra unica, non turbidam illam
ex scholasticorum lacunis depromptam, nee communem illam tan-
tiira et disciplinabilem, a quamplurimis bonis sane viris, nee ineptis,
in multifariis compendiolis traditam; sed liberam, puram, defaeca-
tam, ex ipsorum fontium fontibus, adjuvante, imo totum opus perfi-
ciente, Spiritu et vi Dei omnipotentis, haustam ; adhibitisque omnibus
verse philosophise et scientiarum adminiculis, qui ei vel adjumento,
vel ornamento esse possint, indies efflorescentem. Intima videmus
sacrosanctse veritatis penetralia reserata, abditosque vitalis paginse
sensus erutos et propinatos. Hinc lucem et pocula sacra. Con-
dones ad populum non phaleratas illas, et ineptis verboruni crepita-
culis, ad aurem vaniet imperiti vulgi tinnientes; sed pietatem, <piXo-
■TToviav, aiadrjTTipia in sacris yfyv/xvafffj.sva, spirantes, frequentissimas:
exercitia queedam recens instituta, nonnulla postliminio restituta,
recuperatam aliquatenus disciplinse gravitatem, exsulantem et trium-
phatam reductam pietatem, fas esset celebrare. Disputationes etiam
theologicas redivivas memorarera, nisi absentium aliquorum negli-

490 ORATIO II.

gentia, prsesentium verb quorundam socordia fecisset, ut ex incepto
illo, honesto sane, et conamine laudabili, academise ratiocinio, quam
academicorum rationi, hactenus melius consultum fuisset. Absit
tamen ut hinc tandem proventus ipsos sulcos oneraturi exspectationi
renuntiarem. Non enim tantum messem, quod aiunt, in lierba ha-
bemus, summse nimirum spei ad frugem et fructum juventutis; sed
et est in procinctu veteranorum baud contemnenda manus, quae non
tantum amicse veritatis velitationi, prout pro more fit in academia,
parata est; sed quae Latiali Vejovi bruta fulmina e manibus excu-
tere, et reliquas extraneorum copias civitati magni regis, Dei O. M.
dsivSog imminentes, minitantes dira, profligare et dispalare noAdt.

Et sane ad veternum nobis excutiendum, nunquam post natum in
orbe Christianum nomen, donis, quibus veritatis divinse cultores
liberaliter instruxit pater clementissimus, magis opus fuit. Quam
enim, Deus bone ! detestanda turma, quam foeda bsereticorum, fana-
ticorum, et enthusiastarum colluvies sponsam Christi sub ipsis sponsi
sanctissimis oculis psene rapit, stupratque? In eam scilicet puram,
castam, undique " turba ruunt luxuriosa, proci." Cum igitur,

" Ut jugulent homines, surgunt de nocte latrones ;
lit te ipsum serves, non expergisceris ? " '

Et quod ad cumulum addit, satis nequiter proven turn est : quo enim
quisque ab omni solida doctrina imparatior est, eo majori cum super-
cilio, et confidentius de gravissimis qusestionibus judicium sibi arrogat.
Proven iunt oratores novi, stulti, adolescentuli, qui nee eruditi sunt,
nee se non esse erudites sentiunt.

' KvhpiZ^fGk ergo, academici, nee amceni recessus sopore perfusi, dul-
cedine exitio vicina, prsesertim cum uto iravri Xldui axop'jriog utoBCstui,
sinite ut ineptos, indoctos, /3aif^oX6y^ovg, vaniioquos, plus contra veri-
tatem, quam pro veritate vos posse, sentiat Christianus orbis. Vic-
torias quas reportarunt, quos egerunt triumphos Athenarum nostra-
rum Miltiades, Juellus,Raynoldus, Twissus, aliique, recolite, mentem-
que et industriam Themistoclis induite, neque nobis vivis despectum
Dei dominium, contemptam gratiam, conculcatum foedus sempiter-
num, impune ferant vel inscite blaterantes, vel elatiori cothurno rhe-
toricantes novatores. Undique circumstant observatores, qui molli-
tiem virtuti, errores veritati, tenebras luci, tumultus paci, quovis
pretio a vobis praeferri vellent, et ut prseferantur expetunt, et ex-
spectant.

" Hoc Ithacus velit, hoc magno mercentur Atridse."'

Sunt qui literarum imperium se solos obtinuisse autumant; et quia

cseteros mortales fastuose prae se contemnunt, vos istiusmodi esse, qui

' Hor. Ep. i. 2. 32. « Virg. ^n. ii. 104.

ORATIO II. 491

facile et raeritb contemni possint, effllctim cupiunt. Sunt etiam qui
vitiorum et dxa^T/as nostras obtentu academiarum ruinse avidissime
inhiant, et altera parte urgent, punguntque. Una autem virtute
utrosque circumveniamus, lit non sine summo dedecore illos fastiis
et vspiauroXoyiag, lios invidise et ignorantise pudeat, poeniteatque.

Ad sospitatorem pertinet industria nostra; ipsum Christum habe-
mus agonothetam. Nostris vigiliis, studiis, laboribus, innititur veri-
tatis gloria, religionis honos, artium et scientiarum splendor, ipsiusque
demum non minima reipublicse salus et felicitas. Ignaviam, — anima-
lium ratione gaudentium labem et opprobrium, — senescentis seculi
pestem psene unicam, — ignorantise, tenebrarum, sordium, et vitiorum
omnium proxenetam, — literarum et literatorum contemptus prodro-
mum certissimum, — diligenter, imo animose excutite, juvenes dilectis-
simi, germana matris proles, insurgentis seculi quoquo verget pars
nobilis futura. Hsec ilia Circe est, qute nonnullius spei adolescen-
tulos, luxurise blanditiis pessime incantatos, foedissimis inquinatos
sordibus, et in porcorum baram et volutabrum pellectos quotidie
deturpat. Invigilate ideo, mementote vos sacramento teneri, imo
in arenam descendisse; frustra fugam, latebras, recessus meditamini ;
nequicquam hominum prsejudicia, temporum iniquitatem, magna-
tum supercilia erga gentem togatam, patrise ingratitudinem, quge
ossibus ejus vix pepercit, causamini. Aut dimicandum vobis est
fortiter, aut quales quales artifices estis, pereundum turpiter. Placet
etiam nobis otium, sed magis officium; placet amica studiis solitudo,
sed magis studiosis, siqua est, benefica contentio. Eamus una igitur,
erectis animis, comitantibus vigiliis, studiis, precibus, iuimicorum
quorumcunque tandem, qui male volunt luci et veritati, vices dolen-
tes, qub fata academise, et omni casu benignior divina providentia,
vocant. Mens serena, sua sorte contenta, mundi contemptrix, nihil
nisi quod vile, sordidum, inhonestum, anima Christiana, generoso et
libero pectore indignum, horrescens, nobiscum eat. Hsereat in fu-
nambulis, prsestigiatorum acetabulis; stupeat Babylonios, agyrtas,
astrologos, malignum et imperitum vulgus; stupeat, dum respublica
tributum imponat, quod pendeant astrologi, quod olim, teste Suida,^
factum est Alexandrise, nomine iSXaxswof/^iov, quia solum stulti ad
eos accedunt : /SXa^ enim apud eos idem ac fatuus et amens fuit.
Minas, arma intentent atrocis ssevitise et feritatis homunciones;
scientiam, veritatem, virtutem ipsam rideant, dicteriis excipiant,
oca c'jx o'l'daai f3}M<}<prifj,o\jvTeg, siderati nebulones; ne grave rediret
superstitionis et tenebrarum seculum timeant meticulosi; Spartam
nos, quam nacti sumus, ornemus, serib militemus, in veritatis castra
irruamus, coelum ipsum virtute petamus: nil desperandum, vexillum
attollente Hon. Cancell., Christo duce, et auspice Christo.

' In voce BXa'J.

492 ORATIO III.

ORATIO III/

Delassatas artium omnium et scientiarum vires, et defatigatam
ipsam oratoriam deniio soUicitare, academici, nee opus est, nee ani-
mus. Quid possit facundia, ut in omni literatura viget valetque, ii,
quos et muneris ratio, et effloreseentis ingenii fervor, alacriores et magis
oneri idoneos reddiderunt, evidenti testimonio ante aures oculosque
auditorum posuerunt. Elegantiarum omnium, quod reliquum est,
vices supplebit unica sequi ac recti conscientia, qua etiam tripudiare
Musas vetat vicinus fraterni sanguinis clamor. Si quid de laboribus
et angustiis academise dicendum restat, ne ferias agere perpetuas
videatur, id mihi negotii dari, ut ea enarrem, maxime arridet. Nempe
ea apud nos, auditores, stat lege res literaria, ut gravissimas totius
anni curas unius vel alterius dieculse Isetitia compensatas habeamus.
Neque illos forsan, quibus res divinas, pariter ac eas quae apud hu-
manum genus inter primas ponuntur, ornandi cura incumbit, palse-
strse isti hilarioribus pro more elegantiis crebrius interspersse diutius
immorari deceat. Non qubd solenniorum academise comitiorum
lionori, quorum, Deo ita gratiose disponente, triplicata jam vice
lubens saltern pars aliqua fui, quidquam detractum iri velim ; sed
qubd, asperiores recessus sanctiores quas colimus Musas quserere,
profiteri sequum est. Prout ideo benevolo erga nos almse matris
animo, quo nobis operosum hoc, quodcunque sit, studiorum nostro-
rum levamen sacrum esse voluit, gratulari liceat; ita gravitatis ejus
et prudentise, quibus , hsec bonorum negotia, malorum otiis promo-
vend is nimis opportuna, incitatis passibus peragi jussit, infra laudem
id omne est, quod dicere possumus. Nimirum lubrica virtutum
static est, quibus in confinio vitiorum positis, proclivis ad deteriora
lapsus. Ea est, pro dolor ! humani ingenii pravitas. Non enim tantiim,
dum vos pulverem inter et sudorem, industriam in scholasticis hisce
exercitiis defigitis, habent quod ignavise, quod luxurise suae prgetexant
improbi; sed et inane glorioloe aucupium, futurum superbise et de-
sidise fomitem, hujusmodi inceptis ad captandos ssepius quam par
est eruditorum plausus destiaatis, minime malorum suggestui ali-
quoties adhserere compertum est. Sufficiat ideo nonnullis hucus-
que vela ventis explicata porrexisse, aliis in margine ambulasse; ne
ingruat turbo, ne dilabantur ripse, jam contrahenda vela, jam refer-
endi pedes. Nostri autem rerumque nostrarum, ciim temporis oc
casio, et auditorum reverentia, rationem aliquam efflagitare videantur,
earn, morse cum simus jam omnes impatientes, strictim et quam fieri
possit paucissimis absolvam.

' Hsec oratio habita est anno 1655, in solennibus academise comitiis, cnm procan-
ccUarii munere jam tertio functus est.

ORATIO III. 493

Quoniam vero eos, qui fecerunt, proxime excepisse, qui prseclara
eorum facinora celebrarunt, semper asstimati sunt, ne res academise,
per se satis amplse et magnificse, vero minores appareant, alicui, qui
qu£e sentit polite et copiose possit eloqui, et velit, provinciam banc
delegatam cuperem. Sed prout mihi, me juri et legibus almae ma-
tris suLducere, religio foret; ita supra bonum atque bonestum de
vestro candore anxium esse et sollicitum, pasne esset flagitium.

Qualem vero se gessit academia, quae tuUt fecitque, quorum gra-
tia aut odio flagravit; quibus fautoribus usa dignitatem aut pristinam
sustinuit, aut amissam recuperavit; quo luctu, quibus casibus eam
exercuit summus rerum omnium arbiter, fusius exponentera baud
feret temporis angustia. Pauca ideo rerum capita summatim sunt
delibanda.

Ne verb exspectatione elati despicatui baberent referenda auditores,
seiant adbuc plura nobis fuisse de salute, quam de gloria certa-
mina. Ut scientiarum pomoeria dilataremus, cum tot annos Annibal
fuerit ad portas, nemo nisi iniquus et sortis bumanse ignarus exspec-
taret. Quibus nos nondum periisse magnum non est, iis qui perie-
runt instruendos amandamus; pluris sane constitit unius anni salus,
quam multorum pridem gloria et bonor. Quanto labore, qua indus-
tria, quibus vigiliis et molestiis, quo temporis, studiorum, fortunse,
amicorum dispendio, quo in ambiguis consilio, in extremis animo,
res nostrse bactenus securitate septse fuerunt, neminem spero postbac
experturum. Magistratus nostri in ipsa salutis discrimina fortuna-
rumque communium incidisse honor sit, vel dedecus perpetuum.

Hinc vidimus armatas Musas, et Palladem cum basta; neque
quicquam famse, aut gravitatis apud bonos ea re decoxit academia.
Imo quod se suaque prudentia dignissimum est fecit. Etenim in
publicos hostes omnis homo miles est. Neque artes ullas profite-
mur, quiB naturam dediscere cogant. Extrema exspectare, nihil
ai;isos, malorum est, vel mulierum. Unico pacis amore ducti classi-
cum cecinimus, neque cuiquam mortalium periculum ingerere, sed
proprise saluti tempestive consulere in votis fuit. Hunc animum
qui criminantur, ut omnis juris, humani pariter ac divini, nostra-
rumque rerum conditionis ignaros se ostendunt, ita eorum scora-
mata et convicia facile contemnimus. An ingenii cultus, quo nihil
melius neque amplius in natura mortalium est, socordes et torpes-
centes redderet, inter sacrum et saxum positos? Sane dum ipsum
hoc vixisse peccatum non sit, nee vituperationi opportuna sui tutela
esse posse videtur. Ciim verb ab iis, qui nihil egregium aut laude
dignum aggredi aut ausi sint, aut possint, aliquod candoris vel grati
animi indicium exspectare, extremse stultitiae sit, ne nulli omnino
videantur, quia prseterea nihil sunt, lubenter eis maledicere permit-
tamus, Sed tamen vix occasione hac arrepta me retineo, quin in

49 i OBATIO III.

totam ingratorum manum, quorum vltio nihil non mali iuest, in-
vehar. Id tantiim nitar, ut hominibus bono publico natis, mederi
aliorum incommodis solitis, auctor sim, ut quemcunque boni et mag-
nifici animi fructum, iis, qui ciim servili psene sint conditione, nihil
generosum aut honestum sapiant, erogaverint, nisi frustra niti neque
aliud se satagendo nisi odium qugerere cordi sit, eam omnem huma-
nitatem non in homines insumptam, reputent. Sed pessimum illud
genus hominum, quod diligentius metuit quam meminit, quod cum
paene nihil unquam boni fecerit, tamen beneficia pro debitis exigit,
utrum plures sint qui criminis arguunt, an qui ejus vestigiis insis-
tunt, incertum est. Quoniam verb in humanum genus, egenum ple-
rumque et opis indigum, qui ingrati animi testimonium ediderunt,
peccaz'e videantur, eos tacito bonorum omnium judicio, eique apud
ipsos, hoc est malos, tribunal!, ubi nemo nocens absolvetur, remitto.
Quodcunque conatur, prsemii securum agit generosum pectus, et ipsa
sibi satis mercedis est mens recti conscia. Interea baud vulgari
lastitia perfunditur academia, quod nemo tandem gentem suam
togatam destructam velit, nisi qui ipsam rempublicam funditus
pessundatam cupiat, cum non ita pridem ab ipsa maxime metuit
respublica. Ita est rerum vicissitudo. Quae autem tumultuante
plebecula, ferocientibus militibus, nutante senatu, strenue undique
calumniantibus sycophantis, omni casu major meliorque providentia
immunem ruina salvamque prsestitit academiam ; ne bonorum om-
nium am ore jam flagrantem florentemque desereret, summ^ conten-
tione interpellanda est.

Vulnus interea, quamvis pharmaco tempestive adhibito sanatura,
quod tulimus, dissimulandum esse dolor pietasque vetant. Nempe
principis facultatis inter primaries professores ob multijugem scien-
tiam et raram eruditionem psene principem amisimus: — ilium, in-
quam, cui (ea est inanis seculi vanitas et ignavia) nihil unquam nisi
ipsae literse fuere opprobrio. Quse autem post summi viri fata, can-
didissimi pectoris quondam hospitium, invaserunt lites, odia, studi-
orumque partium iuanes luctas, ne pudenda retegantur et recru-
descant vulnera, prsetereo. Equidem ut dignitatis et auctoritatis
tuendas gratia, qui gradum magistratus obtinerent in academia, illud
honoris et praemii haberent, quod optari possint, ciim ipsius rei ne-
cessitas efflagitare videtur, tum summa a majoribus prudentia consti-
tutum est. At nudam irpoaraalav, et quemcunque dignitatis locum,
per se clara esse aut magnifica, aliudve amplius, quod vera sit
venerabile, prseter eorum qui ea sustinent virtutem, homines leviculi
tantiim opinantur. Hie pes figendus : tantum verse laudis a magis-
tratu adepto apud aequos rerum sestimatores reportabis, quantum
virtutis et diligentise in ilium attuleris. Proinde sordidam reddere,
quam ambis dignitatem, suillinum est; ipsa verb ut te indignum

ORATIO III. 495

evehat, fieii non potest. Cum vero apud nos prsefeeturse gradus ea
habent ex fundatorum munificentia annexa bona, quae ignavorum
efciam auimos titillare, et sui desiderio rapere apta sint; quod vix
ullos ad dignitatis fastigium evectos annumerat, nisi quos inter alios
aliquo modo eminere ipsa invidia fatebitur, academise impense gra-
tulandum est. Cladem autem, quam tanto orbata lumine horruit
theologia, doctissimi successoris modestia, eloquentia, candore, et
doctrina propulsatam gaudet, pr^dicatque.

Variis interim hie vivitur moribua, quia maxima apud nos est
ingeniorum varietas. Nonnulli, ventri penitus dediti atque somno,
setatem per inertiam et socordiam trahunt, suntque potius, quam
vivunt; in re congerenda alii plus £equo sunt solliciti; aliarumque
mixtarum artium non insolentes, habet, habuitque semper academia,
quorum piget pudetque. Qui frigide, ideoque frustra ambierunt
Musas, et repulsam passi vel penitus sordescunt, vel insaniunt, in
corporis gaudiis psene tandem evanuere. Ex seelerata vero paucorum
licentia, et depravatis moribus, de ipsa pronunciare academia, illorum
tantum est, qui vel assurgente aliorum virtute niinores et invidi, vel
caBco partium studio abrepti, de infamia nostra, quam de probitate
sua, magis sunt solliciti. Coenum, lutum, eluviem habent amoenissimse
urbes, nee quid aliud magis expositum, aut in oculos viatorum prius
incurrit; at ineptus esset, qui omnem urbem, ubi lutum est, Lute-
tiam diceret. Nee candidiores, nee sanctiores animas magnam par-
tem, quam nunc amplectitur, unquam aluit academia Per diversoria,
trivia, plateas, oenopolia, ubi nonnullse forsan occurrunt studiosorum
larvae, per triduum oberrantium hospitum censuris non stamus. Col-
legia, bibliothecas, mussea, scholas, oratoria, templa, typographias
appellamus. Qui ex iis diligentio3, pietatis, bonarum literarum,
virtutum omnium nullum specimen, fructum nullum percipere po-
test, non tam male lippus est, aut in sole caligat, quam hostis ex
professo, cujus de rebus nostris definire non est.

Quot vero hucusque habuit inimicos academia, tot habuit et tri-
umphos: neque famam nostram vexarunt ulli sine certissimo suae
dispendio. Non autem Vulcanium scutum, non murum aliquem
aheneum adepti, non amuletis nescio quibus instructi, sed puri
aeterni numinis favoris praesidiis septi, omnium propulsavimus in-
jurias. Quoties nudi, egeni, ope omni humana destituti, petulantis-
simorum ingeniorum conviciis cruentati, in sinu summi optimi patris
recumbentes, rei nostras conficiendae curam ei detulimus; toties non
tantiam securi e vadis emersimus, sed et vie tores omnia secunda et
felicia sumus experti. Qui jacentes ad spem erexit, erectos summa
spe explevit, beneficiis, honoribus auxit, cumulavit; qui efflorescere,
et nitorem hunc qualem qualem assequi dedit, ille mihi semper Deus
erit.

496 OEATIO III.

Neque tamen adeo ingrati sumus, ut quse eximie de nobis meru-
erunt optirni quique inter mortales literarum patroni, aut aspernari,
aut oblivisci audeamus. Imo hinc memorise immortalis, et in omne
sevum ab invidia oblivionis vindicandi decoris, qui beneficentia ulla
academiam demereri statuerunt, sunt securi; qubd cum lis, qui in-
grati animi vitium et pestem non tantum penitus sciunt, sed aeter-
num exsecrantur, rem se habere, facile intelligere possint.

Primb autem mihi celebratus ultima oratione, jam celebrandus
hie venit summus sub Deo rerum nostrarum arbiter. Sed quid ego
de tanto viro? Cum duse artes sint, in quibus viri principes studium
ponere debeant, militaris nempe et civilis, quibus omnis stat publica
virtus, illeque communem horainum fortunam egressus esse meritb
testimandus sit, qui alterutram felieiter, civium suorum bono adminis-
traveritj qui utramque verb mediocriter procuravit, vix celebretur;
hie nostro saltern seculo solus est, qui tum banc, tum illam ita ex-
poliverit, ut quam maxime ornaverit baud facile sit definire; utrum-
que sane, supra quod dici potest, felieiter et processu usque ad in-
vidiam fauste excoluerit.

" Res gerere, ef captos ostendere civibus hostes,
Attingit solium Jovis, et coelestia tentat;'"

ut canit poeta. Atqui proeul omni dubio in republica bene legiti-
meque administranda tanto major gloria est, ea quam splendidissirai
effundunt triumphi, quanto ingenii bona, virtutes pacis, religionis
honos, virium ostentationi, csedi, et sauguini antestant. Ille vero
tantus ac talis, cseteris omnibus major, hoc solo seipso minor esse
voluit, ut secundi ordinis titulum inter sues pergat numerare, quo
lubens primitus susceptum nostri patrocinium felieiter usque pro-
pugnet. Nee satis habuit, nominis invicti umbra discrimen aca-
demise tot annos jam defendisse; sed insuper munificentia et largi-
tione gratissima, celeberrimum toto orbe librorum thesaurum, grande
illud non academies tantum, sed et gentis nostrae decus, bibliothecam
Bodleianam auxit et locupletavit. Felicem Bodleii animam! qu^r
tot tantosque virtutis suae aemulos, tum famse auctores invenerit.
Dum innumeros, qui id sibi negotii solum crediderunt dari, ut laute
baccharentur, nepotes louga nocte premit, aeternumque pressura est
oblivio; tu nominis tui gloriosam memoriam usque adeo propagasti^
ut neque ulla annorum series, aut fuga temporum ei tenebras ofFun-
dat. Felix Bodlei! non omnis morieris; dum reges, principes, vic-
tores, quidquid uspiam antiquae virtutis, aut verse eruditionis monu*
mentum inveniri possit, in tuo sacrario reponere certatim gestiunt,
suisque imaginibus penetralia tua decorare non dedignantur. Hie
princeps, illic comes, inde pracsul, longo demum ordine, variis hono-
' Hor. Ep. i. 17, 33.

OEATIO III. 497

rum tabulis insigniti, vlri laudatissimi fecerunt, ut jam totius orLis
ore consono celebretur Bodleius. Adsit jam raodb numen propitium,
quin ad invidendos scientiarum et virtutis apices, summimique in
orbe literario dignitatis fastigium ascendat academia,. causa nulla est
cur dubitemus.

Cilm itaque per se, sues, aliosque ita cumvilatissime nobis prospexit
benignissimus pater, quid nos interea, academici? An per ignaviam et
socordiam getatem agere, genio [ac] vitiis indulgere, torpescere, animo
esse remisso, et suavia in prsesentia quae sunt, prima habere, deinde
emori, priusquam quid sit vivere sciamus? Absit sane. Inio quic-
quid praeclarum et egregium, quicquid apud mortales laude dignum
haberi debet, illud omne a nobis jam meritissime exspectari videtur.
Nihil vulgare, nihil non summa pietate et diligentia excoctum, ciim
bonorum omnium vita, turn Dei immortalis beneficia efflagitant:
quod invidis oculi doleant, quod horreat Roma, quod nolit impia
turba, id simus, id assequi conemur. Vanam, nudam, sterilem re-
ligionis professionem, histrionico, cui renuntiavimus, numinis cultu
nihilo meliorem, quantocius amoliamur. Nil viris gravibus, et scense
servire nesciis, et qui in aliqua modestise fama esse velint, indignius,
quam ex mera toga ambire laudem et honorem crepantes, id omne,
quod verse laudis et honoris quasi palatium est, susque deque habere,
persuasissimi simus. Intelligat denuo, quam cordatis omnibus et
contemptui et ludibrio sit, proletaria ista togatorum turba. Non
sumus ut olim in Velabro^ olearii, ubi mutuam laudem malis moribus
invieem prsestare mos erat. In railitise disciplinam adduciraur, ubi
cuique statio quam agit, pro virili tuenda est, aut deserenda turpiter.
Pra3terierunt fatuorum halcyonia; neque superbire ex titulis, aut in
imperitura vulgus ex ephippiis ferocire ultra licet. XJnicum si ex-
cipias studium partium, severe judicat, nee amplius hominum larvas
miratur populus.

Macti ideo virtute vestra, doctores literatissimi ! sacrum theologise
depositum, veritatis xsz/x-z^X/oi/. religionis honorem, vera3 sanctimonise
laudem, doctrinas famam, cuncta a plerisque deserta, nequiter et
turpiter conculcata, tanquam Spartam vestram, quam coepistis, ornare
pergite. Sycophantarum latratibus invidorum, et temporum muta-
tionibus, exacerbatorum morsibus, hostium incursionibus, hactenus
obstitit virtus vestra et industria. Candorem, numinis reverentiam
et cultura, morum gravitatem, cseterasque animi et ingenii dotes,
quas hucusqTie in vobis suspexerit academia, indies excolite magis,
donee triumphata iguorantia, invidia, omnique detersa oerugine, tan-
quam in consummatissimum virtutum omnium emporium oculi ani-

' Velahnim, vicus Romoe olim Celebris ; in quo erant tabernEe oleariorum, qui sole-
bant, quo carius venderent, de pretio olei intei' se conspirare, ne alter altcro vilius dis-
traheret. — Facciolati et Forcellini Lexicon. — Ed.

VOL. XVL 32

498 ORATIO III.

mique, turn nostratium, turn exterorum in academia conversi sint.
Quod a seculi peste et supplicio, errorum teterriraorum, qui ubique
psene grassantur, tabe et sanie integros et sanos custodivit filios alma
mater, vestrje in concionando sedulitati, exhortando fervori, dispu-
tando qua opus est acumini, virtutum exemplo, sub clementissimi
patris cura et tutela acceptum ferre se libenter testatur. Quam-
plurimi autera hie in theologia vere studiosi, sacri ministerii candi-
dati, in liujus laudis partem assumi meritissime postulant. Hosce
nempe vigore summo lacertos, olim ecelesiam et seholas, rostra et ca-
thedras amplexuros monet academia. Quibus utrum modestiam, doc-
trinam, ingenii acumen, an animi submissionem magis gratuler, haereo.

Vestro, doctores, eorumque in sere quantum sit respublica, nisi vos
multo majori debitorum mole Christo et ecclesias devinctos esse
haberem confitentes, in memoriam libentissime revocarem. At
Christi servis, coeli candidatis, utcunque inter mortales exceptis,
tantis cum sint beneficiis pignerati, quibus in seternum non erunt
solvendo, melior quam vobis sors contigerit baud exspectanda, vix
optauda videtur. Merces est obedientia nostra, et ipsum opus mini-
sterii praemium satis amplum, Ne vos teneat philosophorum im-
niensa laudum cupido, multo minus hodiernse apud pontificios ido-
lomania3 illecebrse, venter et ambitio, aliave fugacis sevi blandimenta;
quse futura sunt, imo quae bonis adsunt, divini amoris pignora
attentius perpendite. Hsec animos in obsequium rapere, in officio
peragendo vires renovare et augescere possunt, et factum dabunt.

Vosque, lectissima juvenum corona, academise, patriae, ecclesise,
non minor spes quam illi gloria! quoniam vobis neque exempla,
neque prsecepta desunt, quibus ad proficiendum in omni virtutum
genere incitari possitis, quse a vobis meritb sperantur, attendite. In
specula sunt omnis ordinis homines: quemadmodum se unusquisque
vestrum gerat, observant. Malorum interim et ignavorum corrum-
pendi artibus vos nimis esse opportunos, cogitate. Neque enim laus
est, ibi esse probum, ubi nemo est, qui aut possit, aut conetur cor-
rumpere. Fucos, quoad possumus, depellimus a prsesepibus nostris:
cseterum cordatis omnibus ignavorum exitu ad diligentiam acrior
stimulus vix adhibetur. Qui stolidorum et improborum bominum
catervas vagas et inutiles, extrema fere aut tinieiites, aut ferentes,
vel flagitiis omnibus coopertas, sibi in oenopoliis, popinis, augidisque
foedissimis et spurcissimis plaudentes, strenuis et sapientibus omnibus
satis spretas et neglectas, contemplari velint, vix socordiam, tripudia,
et choreas, quibus juventutis florem bonis artibus ereptum discant,
imitabuntur.

Sed ulterius detinendi non estis, auditores. Ex invidorum oculis
jam jam evanescentis magistrates nostri, cujus tamen adhuc neque
piget neque pudet, vel acta referendo, vel confitendo omissa, ullamve
reddendo rationem, invitis vobis, ipse non coactus, satietatem im-

ORATIO IV. 499

ponere nolo. Floreat academia, vigeat inter studiosos concordia,
industria, religio, numinis reverentia, et insurgentis cujuscunque
virtutis semulatio; exsulent studia partium, csecus sui amor, avaritia,
ignavia, qusecunque ingenuos aninios, generosa pectora, mentes
Christianas minus decent! Qubd dispendio pacis, famas, studiorum,
vestris studiis obsequens, inserviens commodis, hucusque litavi, me
mei baud pcenitebit.

Sed et adbuc lugendi jure donandi estis, academici ! neque enim
hie gradum sistit fatum, aut dolor. Quale literarura decus, quod
morum exemplar nuperrime nobis eripuit veneranda providentia,
enarrare volentem cohibet moerens animus, inclususque dolor. Ilium,
inqaam, quem candor, et, justitise soror, incorrupta fides, nudaque
Veritas, bonis omnibus charum ; quem in rebus agendis prudentia et
industria literatis utilem, omnibusque acceptum reddiderunt; quem
ipse amicum habui summa necessitudine conjunctissimum, pro dolor!
amisimus. Nisi publica obstarent ecclesise fata, et effusus reclamaret
martyrum sanguis, unde private luctui indulgere vetat pietas et pudor,
eruditi capitis desiderio modum ponere nimis esset difiQcile. Pro-
curatorem summa bonorum omnium exspectatione munus subeuntem,
ereptum fato deflevit in vesperiis fraterna facundia. Sed, apage sis,
inanes gemitus, et nequicquam ingeminata vota ! An mortis nostrse
tenebris, affectionum vitiis, studiorum involucris, laborum tsedio,
semulorum odio, curarum anxietate, rerum omnium incertitudine et
iustabilitate seterniim solutes, deplorandos censeamus? Absit, aca-
demici! Quae nos urgent et premunt, quse utrinque nos male habent,
ex alto despiciunt felices animse. Dum pietati, virtuti, laboribus,
quod reliquum est perbrevis sevi, dicamus, magnis exemplis aliquo
mode digna molimur ; Deo curse erit nostri rerumque omnium
exitus.

ORATIO IV.^

Ea est muneris nostri ratio, academici ! ut cum deliciarum omne
genus satias tenuerit auditores, in ipsa dimissione, cui jam inhiat
erudita cavea, paulisper a me detinendi sitis. Elatos spe secessus,
et ad censuram peragendam gestientes animos, ciim nostrorum homi-
num, turn hospitum gratissimorum videre videor. Quid cuique
sapuit, quid nauseam peperit, ut quisque nostrum vel cordate, vel
saltem minus inepte partes suas egerit, prout feret sors aut occasio,
iis, qui semper auditores vexatos esse dedignantur, libido est expo-
nere. Usque enim adeo in locum praecipitem hie nos committimus,
ut a?quis atque iniquis pariter nostri potestatem faciamus. Ea enim

' In comitiis acadernicis habita est htec oratio, anno 1657, cum jam continua seiio
quintum fuerat procancellarius.

500 ORATIO IV.

sub lege et conditione, illiberali satis, rem hisce comitiis literariam
gerimus, ut quse nos pro more et honore academise, atque officio
quod nobis incumbit, prsestare conemur, mox fabula fiant, atque per
ora vulgi traducta cachinni ssepius censura excipiantur. Neque enim
ullo consilio regi potest mos iste pessiraus, qui in se neque consilium,
neque modum habet. Ita voluerunt, ita jusserunt antecessores,
quorum hie solvlm auctoritate nitimur, et imperium ferimus, ut pro-
fana, sacra; levia, seria; procacia, atque rerum gravissima uno nisu
effunderet ingenio varia, atque animo dispar soboles academica. Sed
nequicquam coit male sarta gratia. Optima quseque statim signa
relinquere, et oblivione sibi consulere, coguntur. Ita enim quce
suavia sunt in prsesentia, quamvis segritudinem mox conciliatura,
prima habet juvenilis studiosorum fervor; et vix aliquem ijDsa virtus,
aut eruditio, locum tutari possit, ita tumultuantur, clamant, pugnant
concalescens turba, de iis quibus nihil opus est ut audiantur, ut obli-
viscantur pluiimum. Pudet dicere, qua celebritate, si modo celebre id
dici possit, quod dictu turpe est, ubivis volitant sarcasmorum et dicteri-
orum ineptite, cum rerum vere memorabilum ipsa vestigia obterit ob-
livio, et seterno premuntur silentio. Neque sane iniquius ulla coucer-
tatio comparari potest, quam ut medios inter tumultus et strepitus, dum
ysXoioov avidus insurgit loci temporisque genius, cum lepore et facetiis
contenderent virtus et eloquium. I mo quia urit, quia secat, liceat,
auditores, inveterato huic atque adhuc gliscenti hujus loci dieique
malo paulo altius ingemiscere. Atque hoc libentius agam, quoniam
quicquid sit illud doloris, aut bills, quod cuiquam indignabunda con-
ciliare possit oratio, frijj.aai ^ves'mig lenire, atque iis quae magis ad
palatum sapiunt, veluti coudire, priusquam ad finem vergat, animus
est. Prseterita recordanti subit istorum temporum miseratio, quibus,
quo quis ad bonis inhumane conviciandum accesserit audacior, quo
ad modestise limites transiliendos alacrior, eo magis famae et gloriee
se reportaturum speraverit. Manserunt etiam hisce comitiis, mori-
entis uti speramus, licentioe vestigia. Sed graviora tulimus: neque
enim unquara celeberrimum hunc conventum ad fmem perducere
potuimus, quin vel oratorum alicui silentiura imponere, vel quod
multo gravius est, contumelias pati, necesse habuimus. Delicatis
ingeniis, si quse sint, age, evellantur vitiorum fibrse.

Est etiam unde sororise academias vel curam et diligentiam desi-
derare, vel vices dolere cogimur; nempe quod impuros nebulones
moriones erudites, non tantiim alios, quos non nisi Aristophanis
ffimulis in scenam producere fas esset, dicteriis petulantissime agi-
tare; sed et quia magis aperte dicendum est, mendaciis atque calum-
niis in innocentium hominum famam involare, vel volens permisit,
vel invita est perpessa.

Satis diu jam, ni fallor, serram banc invicem se proscindendi con-

k

ORATIO IV. 501

viciis reciprocavlt utriusque academise proles; neque enim dentatas
istius hominum generis, quod quid sit pudere nescit, quas vocant,
facetias, aliter dici posse, aut debere censeo. Contend im us utique
quis jocose niagis, aut magis salse, si modb consuetudini insulsissimse
quid salis inesse dicendum sit, alios populo deridendos prsebeat.
Putidura certamen, et personatis indignum histrionibus. Veterem
comoediam, •yi'KuTO'Troiov, cordatorum hominum famas dicaciter insul-
tantem, uti obtiivit Macedonum contumeliarum impatiens poten-
tia; ita ubivis fastidivit, contempsit, explosit tandem etlmicismus.
Earn jam deperimus scilicet, et vulgari scena ejectam, postiliminio
in academiarum comitia reducere satagimus. Egregiam verb lau-
dem ! mimas, histriones, balatrones publicos, evax, tandem psene
prsevertimus! Etenim dum huic sententise, seu insanise potius non
renuntiamus, dum istiusmodi nos agitant intemperise, si quis mox
ganeonibus per popinas, tabernas, lustra, decantanda deprompserit,
ille sapit solus, reliqui volitant velut umbra. Utinam sane tandem
per eos, quorum honori parco (ut neminem enim offenderet oratio
nostra, nisi qui se ita voluntarius obtulerit, ut in eum non incurrere
non possim, statui), — utinam, inquam, liceret inveteratte huic con-
suetudini obviam ire; utinam juventuti academicse liceret esse pi33,
sobrise, modestee; et ne, qui sunt ex malorum morum quasi collu-
vione nati, bipedum, imo, quod ssepius accidit, quadrupedum impu-
dentissimi, in ullo pretio apud nos diutius esse viderentur.

Harum vero ineptiarum non ita pridem pertaesus, ausus est non
nemo, qua erat inscitia, ordinem hunc rerum nostrarum, quern sem-
per vetitum, condemnatum semj:>er, semperque retentum videret, con-
vellei'e. Voluit nempe ut a comitiis academicis, gravissimorum
virorum frequentissimo undique concursu celeberrimis, exsularent
scommata, dicteria, mendacia; ut in omni doctrinse genere exerciti-
orum atque disputationum uberiorem haberemus proventum; convi-
ciorum, raaledictorum, ineptissimorum jocorum famem ; ut inertium
hominum et helluonum, qui nihil aliud norunt, nisi vivere per de-
decus, et proe risu quotidie emori, qui solennibus nostris se affatim
ingerunt, nulla ratio in posterum haberetur. Criminis verb hujus
inauditi, audacise, furoris, sceleris auctorem velitis, ut ei in oculos
involetis, aut saltem ejus in famam? Atqui eccum ipsum;—

" Me, me, adsura, qui feci, in me convertite ferrum,
0 juvenes, mea fraus omnis." i

Imo quae et quanta jamdudum ab hominibus odio, amore, studio
partium incitatis, aliisque, qui nihil otiosa vita, plena et conferta
voluptatibus, prtjestabilius esse ducunt, ob ipsam banc causim, qubd-
que in ipsorum verba, antiquas quod attinet ineptias, jurare ausus
non sum, sim perpessus, quidque rumoribus super hac re ubivis

' Virg. JEn. is. 427.

502 ORATIO IV.

inique sit dispersum, hominem neminem arbitror esse, qui ignorat.
Neque sane conatus istiusmodi destinans mea me fefellit exspectatio.
Etenim an ego ea, quibus hac rerum conditione invigilaveram, ut
vulgb cum candore exciperentur, vel senserim, vel speraverim? Non
tam eram rudis, non tarn ignarus rerum, tam omnis (Deo gratias)
prudentijB expers, ut animum meum lactando in vanam spem illi-
cerem. Aliquid vidi, aliquid audivi, aliquid legendo et quserendo
cognovi ; contra inveterata praejudicia bono publico invigilantem, nisi
conviciorum plaustris onustum, et tantum non oppressum, inveni
neminem. Neque hgec ideo a me dicuntur, quasi ex obscurorum
quorundam bommum et nugacissimorum ineptiis et stultitia, alio-
rumve ingrata credulitate aut invidia, anxietatem exhaurirem; cum
non tantum conscientia propria, sed et studiorum et factorum apud
erudites et malarum artium insolentes saltem venia, dicteriorum
seen 93 ac vulgi conviciorum sim securus.

Sin autem acrius hie egi, quam mea fert consuetudo, aut ratio
vitaB, qua omnibus morem gerere, omnes perferre et pati, quoad fieri
potest, in animum induxi ; peto a vobis, academici ! ut tantum ora-
tioni meaa. concedatis, quantum justse indignationi, si mode indigna-
tionem parerent convicia et contumelia3, concedendum putetis.
Usque vero, per me licet, fruantur in posterum maledicendi volup-
tate, qui nee recta sibi consulere, nee bene consultis uti norunt.
Quantas itaque turbas, quos clamores, in rejiciendis nugis, quisqui-
liis, eruditionis verb et scientiarum omne genus exercitiis inducendis,
stabiliendis, excitaverit, quos provocaverit nonnuUorum industria, de
qua quicquid dixerim minus esset, ne invidia et partium furore
perciti literiones aliqui nimium contabescerent, nlterius non prose-
quar. Optimi autem conatus atque pulcherrimi conscientia recti, ea
in prsesentia voluisse, quibus posteri si qui sint fruentur, sat habeaiit,
quibus curse et cordi est aut purioris religionis honos, aut severioris
eruditionis et scientiarum progressus : alienee virtuti invideant necesse
est, qui propriam non habent.

Quoniam verb ex iis, quae non fecit, calumniarum satis tulerit
academia; videamus porro, num ex iis, quae fecit, gloriam uUam aut
laiidem apud aequos rerum aestimatores sit adepta. Annus jam
decimus agitur, ex quo communi patriae incendio erepta academia, et
securius altiusque radices egerit, et liberius progerminare coeperit.
Quibus vero rerum adversarum anfractibus involuta, quibus impedita
molestiis, atque periculis exposita, "occulto velut arbor aevo,"hucusque
succreverit, et saspius antehac exposui, neque amplius in memoriam
revocare opus est. Non defuisse, qui a gentis togatae, extremum
psene discrimen saepius adeuntis, partibus steterint, frequentissima,
quam hodierno die conspeximus, studiosorum concio testimonio esse
potest. Quid enim? an privatorum copia erat hostium prsepotentium

ORATIO IV. 508

ferociae, avaritise, audacise raodum ponere? vel minas intonantibus,
et verborum fulmina, frena injicere? Imo qui nihil divinum, nihil
ope mortali grandius in declinantis rei literarise subsidium et fulci-
mentum venisse sentit; ilium rerum divinarum et humanarum pari-
ter socordJa, et negligentia supina laborare certum est. Si quid autem
vel a nostrum quopiam prudenter et eonsulte est susceptum, vel duce
et auspice Christo perfectum feliciter, quo academiarum ant saluti,
aut honori, aut commodis consultum fuerit; id sane sine summo
seculi dedecore, quemcunque tandem vultum aut supercilium indue-
rint calumniatores, ei vitio verti non potest. Quo verb quisque vir
melior est, eo libentius laude atque fama caret, factorum sensu atque
conscientia contentus. Neque ii solum forsan academici dicendi
sunt, qui ciim illis alibi nihil opus esset, intra muros academicos se
tutb retinuerint; ipsius autem academise aut incolumitatem propug-
nare, aut honorem augere, nee velint, nee valeant. Ita demum optime
praeesse videantur ergastularii. Sed et prsesto nobis fuere potenti-
orum subsidia, quae grato animo semper recolimus, et quorum virtuti
et favori optima quseque accepta ferimus. Eorum verb, ciim rerum ges-
tarum gloria immortalitati consecrantur, in laudes spatiari, aut recen-
sere beneficia, temporis cancelli, quibus arctamur, nos prohibent. Pro-
videntias interea et bonitatis divinse gloriam, in amplissimis quos
ex iis intra breve tempus fructibus percepimus, libet contemplari.

Quae anno abhinc decimo, aut eo plus minus, psene deserta jacuit
academia, quos jam, propitii in Christo numinis favore freta, atque
irrigata coelitus, doctissimos oratores, subtiles philosophos, discepta-
tores acerrimos, egregios mathematicos, pios, acres, vehementes verbi
divini praicones, felices criticos e grege suo in gremium ab ipsa pue-
ritia exceptos, fotos, educatos, ostendere non possit? Quos ego hie
nunc prius laudem? vos doctores, aliosque collegiorum et aularum
prsefectos, eruditos, pios, qui recta consiha, egregia exempla dedistis:
an juventutem ipsam, quas vestris vestigiis iuhgerere, consiliis obtem-
perare voluit? Si ea demum sit civitatis cujuscunque ultima calami-
tas, atque hinc solum misera esse videatur, ciim neque qui pruden-
ter reipublicse consulere possint, neque qui recte cogitatis acquiescere
velint, in ea sint; quidni ea felix dicenda sit, ubi raulti bene prse-
cipiunt, atque plurimi sunt, qui cordate obtemperant? Uti enim vim
atque virtutem ductorum sensim debilitat, atque animis languorem
incutit, discipulorum segnities aut pervicacia; ita juniorum indus-
triae necesse est ut iter intercludatur, ubi nemo est, qui cohortatione
sua et exemplo animum iis accendat. Quid autem jam possit vita in
Uteris posita, exemplis atque prteceptis instituta et munita, quasi in
speculo conspiciendum praebet academia. Quod gaudeant boni, quod
invidis oculi doleant, quod suo spleudore aliis caliginem inducat;
ejus jam unice desiderio per aliquot annos flagrarunt literarum et

504 ORATIO IV.

discipliuse nostrse alumni; irao eo usque progress! sunt eorum non-
nulli, ut quemadmodum apud antecessores non habuerint exempla,
itaan apud posteros inventuri sintsemulos, vereor. Quid ego singu-
los commemorem? theologos, bp6o6o^ias retinentissimos, quibus scilicet
antiquius fuerit veritati divine, ea, qua decet, animi submissione in-
servire, quam pravarum opinionum portentis, aut veterum philoso-
phorum quisquiliis, inauspicatb denuo erutis, noininis celebritatem
aliquam assequi, atque enitescere? Atque utinam sane tarn libenter
aliqui nobilitate nominis quali quali carere potuissent, quam ecclesia
aut pii omnes eorum lucubrationibus carere possent. Sed postquara
famse libido quenquam invaserit, neque earn explendi nisi veritatis
periculo spes ulla est, omnem per errorum anfractus vagandi licentiam
prrefidenter sibi sumit, atque mori niavult, quam non per fas aut
nefas eminere. Quid egregios mathematicos, quibus, cum neque a
priscis feliciter inventa accurate docere, neque aliorum inventis
addere, satis fuerit, ipsi etiam coramunem virorum doctorum sortem
priBetergressi, nova, mira, stupenda, ex intimis naturae rerum pene-
tralibus eruta, ignota priscis, admiranda posteris, non sine tum ip-
sorum, tum academige laude et fama, tarn dilucide et ornate in lucem
eruditorum extraxerunt, ut, ea studia quod attinet, quicquid uspiam
est doctiorum et candidiorum animarum, iis ultro palmam deferre
paratum sit? Alios libentissime adorea afficerem, nisi me, qui in
hoc dicendi genere neque promptus sum, neque paratus, laudandorum
multitude, et meritorum splendor ac decus obruerit. Imo intelligo
quam scrupuloso difficilique in loco versor, quam invidise atque ob-
trectationibus opportune ; dum aliquibus laudationum nihil satis est,
aliis quicquid nonnihil est nimium. Aliquorum ideo cedamus mo-
destise, aliorum audacice ; parcamus personis, res ipsse recenseantur.
Igitur magnum quid aggredior, quod cum omnes pasne sevo seculi
graves simus, atque sub ipsius mundi mortalitate gemat humanum
genus, licentia et intemperantia ubivis fere dominantibus, academi-
corum mores non vereor commemorare. Prseceps sane et perversum
malevolorum judicium, quinquatribus Palladis, aut Musarum hisce
feriis innixum, dum advenarum turbse mista paulo licentius vagatur
juventus academica, declinare cogimur. Si quid hie secius quam
oportet accidere videatur, in eos cudatur faba, qui ne interciderentur
peccandi lenocinia et occasiones, summa ope nisi sunt; qua3 nunc
extra septa hcec publicitus aguntur, ego vix ea nostra voce : pacata
tempera studiorum atque studiosorum I'ecessus appellamus : nisi illic
plurimos optimarum legum vigorem ingenuis moribus exprimentes ;
paucos tantum ad prsescriptum honestos et sobrios; quisquilias, ne-
bulones, sceleribus inquinatos, nisi aut nullos, aut paucissimos, in-
veniet sequus rerum arbiter, causam non dicimus, quin summa,
infamia flagremus. Age, hie in jus ambulemus. Diem nobis dicat,

ORATIO IV. 505

cuicunque vel ex ira, vel ex invidia volupe est. Pro tribunali nos
libentissime sistirnus. In novum discrimen adducimur. Non feci-
mus, non eogitavimus, falsi testes, ficta crimina: qua? voces ad ju-
dices dici solent, adhibemus. Hie serib triumphamus; hie habent,
quod gratia^ imputent divinae grati animi; neque hoc opis est nostrse.
Neque multorum in academia, aut ipsius academise erga exteros,
rehgionis ergo, et bonarum literarum gratia peregrinantes, pietatem
oblivione sepelire fas esse judicamus. Quot verb egregios juvenes,
multarum ecclesiarum spem atque segetem, quinquennio jam proximo
elapso sustinuit, aluit, fovit quorundam liberalitas, consultius silere
puto, quam leviculam arrogantise snspicionem apud quemvis mor-
talium dicendo subire. Verbo dicam: non tantum udd-ravog nobis
bibliothecarum usus, ac mortuorura indulgentia eos excepit (quis
enim non esset sine sumptibus liberalis, sine dispendio munificus? si
modb hoc esset liberalem esse et munificum) sed in dimensorum con-
sortium, in aularum instructum cautione diving secura pietas eos
admisit. Neque tamen in hac re aliquid reperio, quamobrem lauda-
remur. Officium nostrum fecimus, atque utinam fecerimus. Eorum,
quae fidei nostras concredidit antiquorum munificentia, non proprie-
taries, non ex asse heredes, sed condos promos fidos et frugi, qua ex
illorum liberalitate quam phirimorum bonorum inopiae ac rebus an-
gustis subveniretur, nos esse voluerunt. Cum itaque cumulatissime
nobis prospexerit divina providentia, an nobis vivere, genio indul-
gere, aetatem vohiptatibus agere, licebit, neglectis, spretis iis, quibus
ciim sit res angusta domi, tamen ingenii cultus gratia, quo nihil
melius, neque amplius in natura mortalium est, per infinita rerum
discrimina e regionibus remotissimis in celeberrimum hoc literarum
emporium tendunt? Absit, academici! imo nihil Christianis, nihil
pietatis et purioris religionis cultoribus, nihil viris doctis, nihil alio-
rum munificentiee alumnis indignius, quam deo Lucrio inhiare, aut
eo frui, quod revera est alienum, nimium esse tenacibus. Verura
enimvero quicquid nos peregrinorum causa fecimus, id maxime nos-
tra etiam causa fecisse videri possunius. Cum enim vita plerumque
sint innocentes, proposito sancti, insolentes malarum artium, pietatis,
industriae, diligentiae,ac grati animi egregia specimina inter nos edide-
runt. Hinc etiam per exteras oras latius diffusa effulgent academise
decus et honor. Hinc laudem suam a malevolorum et invidorum
hominura calumniis prorsus vendicavit; ut fugitivis, atque ob scelera
fugatis, qui infeste nobis adversantur, et os fen"eum perfricantes ubivis
in academiam invehunt, vix auris, nedum fides apud probos, et par-
tium studiis vacuos, uspiam adhibeatur. Omnium jam libris et
linguis praidicatur Oxonium, ita ut postquam deleverit adversario-
rum convicia, atque de invidorum calumniis triumphum egerit, ne
celebritati suse minor ccdat, jam solum in votis habeat.

506 ORATIO IV.

Non defuere interea, quibus vel propria malitia ductis, vel aliorum
libidiui morem gerentibus, dum quas ipsi meruere, poenas dederunt,
non sine surarna infamia, nee minore scelere, volupe fuerit non tan-
tum tranquillam academic conditionem sollicitare, sugillare gloriam,
antiques ritus evertere, sed et colubrinis molaribus ipsaui matrem
depascere, atque illotis pedibus conculcare. Manent adhuc ubivis,
et sunt superstites Cuthseorum posteri, qui dum votis fruitur felici-
bus academia, se genuinam ejus esse prolem plenis buccinis erepant;
at ubi in arctum coguntur gentis togatas copise, atque urgentur an-
gustiis, animo statim gladiatorio ad earn viam affectant, et una cum
iis, qui novercali odio prosequuntur literates, devorata (quam prius
simulabant) modestia, palara congrediuntur; quippe qui id solum in
votis habere videantur, ne non nostris perieulis delectentur malevoli,
ipsi opimge invidise et odii victimse. Hos consulunt in tenebris, hos
publico adsciscunt patronos, contumaces academise alumni, dum
grandasvam matrem, longo retro tempore summae libertatis jure gau-
dentem, extraneum ferre imperium, atque semulorum sub ditione
captivam detinere, volunt. Si ex horura hominum votis cecidisset
eventus, si ex animi sententia nacti fuissent calumniatores succes-
sum, nisi multi una Flaminii clamassent, sXivdipa 'iffru 'EXXcig, neque
suo jure, neque favore principum, neque antecessorum industria aut
virtute, neque antiqua disciplina ulterius fruitura esset academia. Et
sane usque adeo hostium extraneorum sustulimus impetum, arma
retudimus, tot reipublicse /xsTa,//.op(pu)ffiig superavimus, et tot publicis
enatavimus perieulis; ut non nisi a domesticis, a nostratibus, si qui
tandem futuri sint, qui ad perdendam rem literariam sobrie sunt
accessuri, nobis cavendum sit. Sed nolo Babylonios tentare modes.

" Prudens futuri temporis exitum
Caliginosa nocte premit Deus." '

Qusenam autem negotiorum moles nostrorum nonnullis incubuit,
dum consiliis aliquorum pravis et prascipitibus mederi, adversari
aliorum nequitias, obviamque ire perieulis undique ingruentibus,
necesse habuerunt, ciim in summa rerum omnium discrimina inci-
derimus, qui negotio huic nostro in posterum sunt prseficiendi, dicent.
Sine causa ideo, at forsan non sine culpa, ut non tantum qua ele-
gantia, sed et quo lepore, quibusque facetiis essent prsediti osteu-
derent, id maxime nobis vitio vertere quidam voluerunt, sine quo
neque ipsi tuti, neque nos probi et honesti esse potuimus.

Sed ut modum tandem orationi constituamus, necesse est. Hu-
cusque ideo, auditores, ope divina freti, non tantum ex perieulis
evasimus, sed infestissimos quosque hostes vicimus; saltem victi,
prostrati, loco pulsi non sumus. Vicit pietas, ingenuus candor,
morum integritas, atque omnia recta tentandi audax industria, ne-
' Hor. Cam. iii. 29, 29.

ORATIO V. 507

que sub jugum nos misit utcunque corrupt! seculi genius, Numero-
sam fama et celebritas, bene moratam disciplina, doctam industria
peperit alm^e- matris sobolem. Quam concepit in I'e religionis sen-
tentiarum divortium, fovit studium partium, incendit ira et vindicta,
gravem et paeue insuperabilem usque adhuc pertulimus invidiam;
neque tamen adeo abjecto sumus animo, aut demisso, ut non eadem
quge prius, imo niajora tentare spes sit, et votum. Adsis modo pro-
pitius tu, Pater optime ! laborum omnium nostrorum auctor atque
prgemium, sit tibi curse atque cordi pusilli gregis incolumitas; tuque,
Jesu Christe! tuorum omnium perfugium atque salus; tuque etiam
sanctissime, atque infinite potens, beate Spiritus ! erige virtute tua
ineffabili ad omnem pietatem et industriam academicorum omnium
animos! Ita demum ea seges, quae adhuc psene in herba latet, et
votis et exspectationi bonorum omnium amplissime respondebit;
quod faxis pro infinita tua gratia, Domine Jesu ! Amen.^

ORATIO V.'

Quod semper in votis habui, academici ! ut quamvis indignissimus,
non tamen ultimus audirem academise procancellarius; ciim id mihi
hujus diei felicitas propediem expediet, venerando huic senatui, toti-
que academise non possum non impense gratulari. Et quidni sane
tot procellis agitato, tot negotiorum fluctibus peene obruto, tot undi-
que contrariis ventorum ictibus oppugnato, in portum jam tandem
naviganti sibi etiam gratulari liceat? Etenim quorum praesagitione
quadam, studiis depulsus, laborum atque itinerum tsedio contritus,
rerumque alienarum satur, succumbentem animum toties refeci,
otium et quietem tantiim non assecutus esse videor. Quanti autem
mihi fuerit fasces deponere academicos, quam immani ambitione id
dudum sum conatus, qua tandem maximorum virorum sententiam
psene inverecundia expugnavi, neque vestra nosse interest, neque mea
repetere refert. Quod ideo non ante decursum totum quinqviennium
illuxerit vobis mihique dies hie exspectatissimus, e rerum est quam
patimur conditione. Sidera supremo motori proxime remota, eoque

' Ne quis in celeberrimaj Oxoniensis academige institutis minus vcrsatus orationis
hujus argumenti similitudinem cum ea duarum proxime prEecedentium, in occasione
hand dissimili, vitio vertat, rei istius causam ex Parecbolis Statutorum percipiat, qua-
rum, Tit. vii. sect. 1, § 18, cui inscriptio est, " De conclusione comitiorum," hie adscrip-
simus : " Peractis exercitiis, et doctoribus in qualibet facultate creatis, consuevit vice-
cancellarius, monitu procuratorum, comitia concludere solenni oratione; in qua res
gestae superioris anni, beneficia praesertim universitati coUata, et alia, quae ad honorcm
acaderaire faciunt, prout ipsi videbitur, commemorare in more positum est."

2 Habita est htcc oratio ad academicos, anno 1657, cum, alio procancellario elccto,
munus illud jam depositurus fuit.

508 ORATIO V.

alterius seu arbitrio, seu necessitate rapidissime agitata, progressus
suapte natura lentissimos, sed placidos, et ab inferiorum turba secu-
res, soi'tita esse accepimus. Ex quo supremo gentis nostras raotori
propius accesserit academia, utut raptu rerum omnium coelesti, quo
populus agitamur, suo orbe placidissime secura velocius circumvol-
vatur; niotu tamen sibi peculiari et proprio ut lente procederet,
necesse habuit. Superato itaque tandem, quamvis in longum pro-
duct© discriraine, sedes ubi fata quietas ostendunt, libens desideo.
Nee hinc solilm, qubd evasi, gloriari licet, ciira et hoc nonnihil, imo
magnum sit; sed, rate licet quassata, quod nee naufragus, nee prce-
donum licentite expositus, ad littus appello. En navem vestram
academiam fluctibus plusquam decumanis jactatam, sospitem tamen
et illsesam, etiam quod fidem pgene omnem superat, fortius solito
juncturis omnibus compactam, dum tonat Isevum, atque malacia est,
periti naucleri curse illico committendam ! Hoc tantiim mihi restat,
ut composite moriar. Salva res est, salva academia, salvse literas:
sit salva pietas, et jam mori libet. Moriar itaque, academici! idque
ne morerer, officio psene simul, et fato functus. Eruditos vero gemi-
tus, aut doctos morientis singultus nolite exspectare. Qui conscientia
niti vivus didicit, elegantia moribundus baud opus habet.

Neque magistratum nostrum celebraturus adsum, quem tamen
seque suscepisse pudet, ac jam deposuisse dolet; a quo utroque
tantiim absum, ut ab omni indecoro aut inlionesto longius abesse
nollem. Veriim enimvero nisi paulo iniquius comparatum esse exis-
timassem, ut qui magistratum deponerent, suarum laudum essent
prsecones, et res suas gestas aliorumque vitia narrarent, nonnulla
forsan, eaque nee penitus ingloria, quse primus, qufe solus in magis-
tratu gessi, celebrare possem. Sed non tantiim ab ea consuetudine
longissime abhorret ratio, atque voluntas nostra; sed ut inde diver-
tant eorum omnium mores, quibus cordi est magna vivere potius
quam loqui, et cuicunque tandem benefacere, quam a pluribus lau-
dari, necesse est. Munus autem, quod honoris loco (quem a votis,
quam a meritis, si fieri possit, longius abesse vellem) non accepi,
baud laborum tsedio coutritus abdico. Et suscepti, et continuati, et
jam tandem depositi ratio ad vestra commoda referebatur. Quia me
aliquo mode rebus vestris subsidio, vel adjumento esse potuisse judi-
carunt alii, magistratum inivi; quia commodiori homine ac peritiori,
meo judicio, vobis opus est, illo libenter abeo. Et jam serena mente
privatus fio, neque ab ira eorum, quos sciens volensque injuria affeci,
metuens; neque gratias eorum, quos demereri statui, exspectans: nam
prioris ordinis nullos plane esse audacter pronuntio ; posterioris ali-
quos fuisse, meminisse me hand decet.

De rebus autem vestris, quiB pro more dicenda habeo, paucis ac-
cipite. Annus jam quintus esse desiit, ex quo academia3 moderamen,

ORATIO V. 609

indlgno licet, mihi commissum fuit. Quis fuerit, eb temporis atque
abinde, gentis togatse status, quas reruni nostrarum conditio, nemo
homo est nostratium, ut opinor, qui ignorei Per primum biennium
vulgi fuimus et vulgaris fabula. De discrimine nostrOj fortunisque
communibus, ex astrologorum hemerologiis et chartis Mercurialibus
disceptatum est inter lippos et tonsores, Neque quisquam hominum
erat adeo infeliciter stupidus, ut de fatis nostris aut timere, aut
sperare ei non contigerit. Nempe sic voluit summus rerum arbiter,
quo miuoris pretii apud mortales esset quicquid est mortale : neque,
imperiorum venustatem et summa totius mundi decora invadente
marcore, ut florem illibatum sola gereret academia, forsan sequum
erat. Causam interea nostram, cui vel periculum facessere nefas
erat, aleae subjectam ancipiti, qui pro virili propugnare ausi sunt,
oppidb fuere pauci. Imo eh deventum erat dementise, ut e partibus
gentis togatse stetisse, violataB religionis et pietatis nomine censere-
tur. Omne autem illud, quod apud viros graves male audit, atque
est vere flagitiosum, perquam liberaliter quotidie in vos impegere
malevolj. Qui in rem nostram paulo sequius essent animati, ita
tamen rerum suarum sategerunt, ut precibus obtusi, et quotidianis
psene conviciis fatigati, nihil aliud quam verba dare, moras nectere,
et quae pie de conclamatis dici solent, proferre sustinuerint. Rebus
itaque omnibus turbatis, et inter sacrum et saxum positis, ope omni
humana destitutis, non d-Tro iJ^TiyaYrig miraculum, sed coelitus prospexit
pater clementissimus; postquam quo tandem evaderent audacia,
rabies, et ignorantia nonnullorum, a quibus meliora exspectare fas
erat, liquidb nimis constitisset, omnia eorum consilia, conatus omnes
dicto citius ita dissipavit summus ille rerum omnium arbiter, ut
rebus suis vix, aut segre consulerent, qui nudiustertius nostris avidis-
sime inhiabant, Praeter ingens dedecus, et in omne sevum dura-
turam insaniam pravi illius incepti adversus academias, quod irato
prorsus aversoque Deo nequicquam inierunt malesani homunciones,
nihil prorsus reliquum est. Quamdiu autem erunt, qui, oratione
fusa, facta et consulta fortium et sapientum, cum improborum igno-
minia, sempiternis monumentis prodere possint, conatus illius eos
forsan poenitebit. Atque hie finis fuit, hunc terminura obtinuit
prima magistratus nostri solennior jDeriodus.
Vos autem, academici!

" Cyclopea saxa
Expert! rcvocate animos, moestumque timorem
Mitlite: forsau et hoec olini meminisse juvabit." '

Nonnullorum forsan, duni ex scrupulis, quos nobis injecerunt male-
voli, animi dubii fuimus, ea ratio, qua par erat uti, habita non fuit.
Sed ut eorum, qua3 non jussi fecimus; sic etiam illorum, quae ob
' Virg. J<:n. i. 205.

510 ORATIO V.

culpam alienam omittere non potuimus, accuratam reddere rationem
nullo jure tenemur. Qui curis seger, pluribusque diversi generis ne-
gotiis intentus, omnia non tantutn curat, et disponit sapienter, sed
et feliciter perficit, is mihi communem mortalium sortera excedere
videtur; quod de naeipso sentire esset impium, prsedicare inverecun-
dum. Si genio indulgens, si socordia torpescens, si in re conquirenda
sollicitus, si sevi illecebris astrictus, malisve artibus quibuscunque tan-
dem addietus, in rem vestram peccavi, quin summo dedecore e gremio
matris ejieiar in seternum, causam non dico. Imo ilium, qui ut exer-
citia pietatis, et in omni genere artium et scientiarum antiquitus
prudenter instituta rite et sedulb peragerentur curavit; qui in utroque
genere nova aliqua ad summam omnium utilitatem, et non levem
academisB laudem, ut instituerentur auctor fuit; qui nulli sumptui,
nullis laboribus, quibus res literaria vel sufflaminari depressa, vel
aliunde adjuta proraoveri potuerit, parcendum statuit; vestro fretum
genio et fato, quod ultra etiam bonorum omnium calculis approbare-
tur, saltem aggredi voluisse, non diffieilis est conjectura. Sed verbo
dicam : more plane divino evenit, ut salutem omnem, laudabilemque
omnem progressum soli Deo accepta referremus. Ilium rerum nos-
trarum conficiendarum in se curam suscepisse vel cseci conspiciant.
Quoniam vero grates persolvere dignas non opis est nostrce, ne mor-
talium ingratissimi habeamur, utinam saltem tandem aliquando,
quibus sunius pignorati beneficiis, supra cseteros mortales serib per-
penderemus. Heu! pudet, quoties mores nostros, imo multorum
ignaviam, superbiam, vanitatem, et proterviam, etiam nonnullorum
erubescenda crimina ad calculos revoco. Hsecciue, inquam, fieri fla-
gitia? Hi mores nos decent? hsec studia? Ubi pudor? ubi pietas?
Unde grati animi indicia accersam? Ingenue agam, metuo aliquoties
ut apud nos substet divina prsesentia. Expergiscimini tandem, qui-
buscunque aut Dei gloria, aut pietatis honos, aut literarum salus
cordi est. Expergiscimini, inquam, et alium nacti coryphteum, ne
beneficiis coelitus onusta, vitiis obruta pereat academia, defigite in-
dustriam. Non ego jam animos verborum lenociniis lactare, aut
dicendi faces admovere contendo : nugae et Siculse gerroe. Dei causam
ago, licet indignissimus: sarta tecta maneat altissimi gloria: ne erga
ivipjsrrjv optimum maximum insolescat eruditorum natio, qu86 apud
facundise sedituos inter prima ponuntur, susque deque habenda duxi.
Liceret ideo alia voce almse matris fortunse ingemiscere; nisi juni-
orum quorundam indomitam stultitiam, socordiam, et superbiam,
imo magistrorum nonnullorum deplorandum religionis contemptum
et pervicaciam, aliorum in coelestibus csecitatem et ignorantiam re-
ferre puderet : nam qure plorare jubet pietas, dicere vetat pudor et
verecundia. Neque sane usque adeo mentis oculos perstrinxit dolor,
aut indignatio, quin plurimos omni virtutum genere excultissimos et

ORATIO V. 511

quotidie videre, et sine fine laudare posseni. Habet, Deo gratias,
academia, qui inter literates primas obtinent, quorum illibata pietas
laudis nostrjB beneficio Laudquaquam indiget ; sed nisi coram, et in
OS amicos celebrare moribus nostris nimis esset absonum, celeberrimos
doctissimosque viros psene innumeros adorea libentissime afficerem.
Nollem autem silentium nostrum illorum laudibus et honori fraudi
esse, qui in sustinendis academise negotiis, propulsandis periculis, in
bene legitimeque ejusdem regimine promovendo, enixiorem posue-
runt operam. Me quod attinet, qui sine illorum ope aut consilio
oneri im})osito penltus impar fuissem, imo nullus, immortales una
omnibus gratias habeo, et queecunque vel strenue vel prudenter ma-
larum artium insolentibus gessisse videar, lis omnia libentissime
meritoque accepta fero.

Nee sine grata memoria memorandi sunt, quos, per decursum jam
magistratus stadium, crvvspyovg habui procuratorum nonnullos. Imo
ausim spondere, qubd ad referendas gratias, quantum quantum in me
est, neminem promptiorem vel paratiorem aut offenderint, aut forsan
sint inventuri. Ipse verb, quae a quibusdam invidia et livore percitis,
aliisque studio partium abreptis, simultatem mecum ultro ambienti-
bus, indigna passus sum, conquererer; nisi dignitatem illara, quam
propter contabuerunt, depositurus ansam omnera contend end i et
obloquendi iis prseripere statuissem. Id tamen dicam, quia dicen-
dum est, nisi animo, uti spero, Christiano nonulla dissimulare de-
crevissem, quae meritb egregie et paiam contemnere, etiam ulcisci
potui, eorumque injuriis et contumeliis tenebras dare, quorum
amicitia mihi nihil unquam opus fuit: non adeo forsan pacem et
commune otium alia meriti colerent. Favete Unguis, academici!
quod nonnulli dominium indigitarunt, ego duram servitutem, et peri-
culosse opus plenum alese et exspectavi, et sum expertus; ut nisi
vestro candore, fide, et sapientia fretus, eorumque, quae ad academise
emolumentum faciunt, studiosissimus, id oneris, cui ferendo impar
sum, nunquam sustulissem; imo ut statim a suscepto munere, ne
diutius fatali huic curarum Caucaso illigarer, non illico summa vi
contenderim, qubd aliorum imperium ferre coactus sim, non qubd
ipse imperare vellem, in causa fuit. Sed post multas alias, easque
varii generis, cum religiosas, tum civiles, peracta tandem etiam est et
haec vitae nostrse scena; qua qubd non scense, sed sub Deo vestris
commodis servire animus erat, conscientia, et conscientia infinite
major Deus testis est. An decenter, scite, et xaXws, an spectatoribus
tripudia injicieus partes meas egisse videar, perinde euro, ac eorum
facta qui nunquam nati sunt. Quae in Dei Opt Max. gloriam,
patriae salutem, utilitatem academise consului, vel gessi, ei curse
erunt, qui nos miseros bomunciones ope suasublevat, gratia instruit,
favore protegit, ut investigabili plane sapientia consUia omnia sua

512 ORATIO V.

sancta exsequatur. Ut autem in demandata provincia tuend^
sceleris alicujus me esse conscium etiam atque etiam pernego; ita
omnis culpse me esse expertem, nullaque reprehension e dignura, stul-
tissimus essem, si opinarer. Id verb serib triumpho, qubd non capu-
laris senex, ant silicernium, rude sum donatus, et qubd minus saltern
inter eos, qui ad res seculi et negotia publica spectant, ultimum vitse
actum peregisse videor. Quod annum vitae agens alteram supra
quadragesimum non infimum locum in castris, in curia, in academia
tenui, imo summum, qui mese sortis et eonditionis homini in nostra
republica contingere potest; quodque in omnibus me ita gessi, ut
neque pudeat neque pigeat gessisse, id gratise et misericordias divinge
in solidum imputandum est. Etenim

" quicquid sum ego, quamvis
Infra Lucili censum ingeniumque, tamen me
Cum maguis vixisse invita fatebitur usque
Invidia." '

Dumque communi hac luce frui dabitur, vitse anteactte suavissima

recordatio non minimum erit angustianim levamen; illis enim pla-

cuisse, qui nobis universis et populo placent, aliquam lattdem esse

duco. Ut itaque per aliquot annorum spatium eorum, qui in patria

nostra consiliis et armis facile principes erant, etiam illius viri, quem

nos ut maximum, ita consultissimum, et post homines natos fortissi-

mum novimus, consuetudine et commercio uti mihi contigit: ita

summa necessitudinis jura cum pluribus in orbe literario dictatoribus,

in illustrissima hac academia, inire datum est. Habet autem quod-

cunque genus hominum, quod admirer ; habet etiam, quod meritb

displiceat: de quo omnia bona dicere possimus, au't qui in omnibus

contemni debeat, nemo est. Homines sumus; qui secuin, aut par-

tium, quas impensius colit, assertoribus sapientiam et pietatem natas

esse, et morituras sentit, ille solus reliquis omnibus postponi meruit.

Jam valete, academici ! nominum in universitatis matriculam

inscriptis; ad doctoratum admissis; ad gradum autem magistri,

; baccalaurei,^ ; amissis per multos anuos professorum sti-

pendiis, recuperatis, solutis; nonnullis muneribus baud contemnendis

sublevatis; juribus et privilegiis academise contra quosvis malevo-

lorum conatus propugnatis; serario decuplo aucto; pluribus ex omni

ordine in academia ad di versa honorum, et beneficiorum genera pro-

motis; exercitiis novis inductis et stabilitis; veteribus rite peractis;

morum reformatione sedulo tentata, profligatis quibusdam rabulis

nequicquam ringentibus; laboribus innumeris; sumptibus prodige

impensis, cum ssepius morti proximus vestri causa odi hos artus, fra-

gilemque hunc corporis usum mentem deserturum ; spretis vulgi con-

viciis, et superata aliorum invidia; vos plurimum salvere et valere

■ Hor. Sat. ii. 1, 74.

^ Ad has lacunas supplcndas, vide notara cditovis hisce orationibus prsefixam. — Ed.

OKATIO. 513

jubeo. Milii gratulor successorem, qui me hoc onere expedire possit ;
vobis talem, qui quicquid in rem vestram peccavit nostra incuria, in
integrum restituere potis est.

Tibi autem, vir doctissime! honorem neque proprio labore, nee
votis adeptum, adeptum tamen, una cum universa hac eruditorum
csLvek gratulor. Quemeunque velis antecessorem animo revolve,
unius virtutem, alterius eruditionem, tertii gratiam, meum, qui nihil
amplius sum, quinquennium tibi ex animo precor. Macte virtute
tua, vir ornatissime ! Sub auspiciis tuis jcloreat academia, ciamque sis
egregius aliis artibus, ne sis mollis segritudinem aut invidiam pati,
csetera omnia levia erunt. Dura autem est conditio spectatae virtutis :
magna inde exspectantur; vix ab ea grata sunt, quibus stuporem in-
jicerent incognita. Prsestantissima etiam aromata foedare contendunt
muscse et vespse. Nemo unquam fuit virtute et eruditione insignis,
quern non statim exceperit invidia. Sed quo me duceret orationis
filum nesclus, hie incidendum curavi. Ego antiques labores, notas
vigilias, omissa studia repeto: vos, academici! vivite, et valete!

ORATIO

AD V. A. RTCHARDUM CROMWELLUM.^

Minora ilia sceptra, vir amplissime! quae manibus, quibus ipsam
psene librat Europam, portasse magnus parens vester non erubuit,
insurgentis glorise et decoris non contemnenda omina, ad pedes tuos
provolvit academia Oxoniensis. Si tibi ingentiori spiritu se gerere,
quam pro conditione, si fastu quodain intumescere videbitur gens
togata, quod non minoris patroni in clientela et fide esse voluerit; id
nimio ejus favori, qui amplexu suo eam, tanquam sortis immemorem,
ad amplissima quseque aspirare jussit, imputandum est. Ejus vero
jam in laudes spatiari, aut recensere beneficia, cum omnes optima
om^nia ei accepta ferre gestiunt, atque ipse factorum gloria immortali
sit consecratus, baud opus est. Viri itaque omuium, quos extulit
seculum hocce heroum ferax, prudentissimi et fortissimi elogia con-
sultb prffitereo. Quocunque tandem vergat res Anglicana, ibit in
seculum, fuisse principem, cui cordi fuerunt et insulas gloria, et re-
ligionis honos. Postquam autem vir ille maximus ad solium pasne
evexerat musas, atque ipsas tantiim non regnantes coluit orbis Bri-
tannicus; ciim unius tantiim dominationis patiens respublica, litera-

' Cum hnoc oratio inter auctoris schedulas sud manu cxarata inveniretur, superiori-
bus hie adjungere visum est. De tempore autem et occasione illins supra dixinius, in
orationum inscriptione.

VOL. XVI. 33

5lJb OEATIO.

rlum et Platonicum imperium ferre nequiverifc, ut proxima tamen
esset in conditione, atque non nisi sub spe imperii, ant saltern meritb
serviret, laudabili et tuta ambitione laborare, suavissima pristini ho-
noris recordatio coegit academiam.

Habes ideo, vir amplissime, per innumera rerum discrimina, multo
labore, multis studiis, vigiliis, precibus, hucusque conservatam pie-
tatis, literaruni, modestiae, temperantiae causam, qua nihil melius,
neque amplius est in natura mortalium, tutelam obnixe ambientem,
salutare orantem patrocinium; illam ut suscipias, amplectaris, foveas
cura atque indulgentia illius tantiim cogitationibus minoribus et se-
cundis, a quo es secundus, bonorum ubivis omnium et votum est, et
exspectatio. Kn/ju-ziXiov verb hoc, atque ingens antiquse pietatis et
munificentife depositum, quamvis tibi, viro in amplissimo dignitatis
fastigio posito, honori esse non posse videatur; ne pudori sit aut vitu-
perio, et propitius quern hactenus in Chi'isto numinis favor nactus
est, et doctioris orbis cultus et reverentia effecerunt. Quse vero et
quanta ab hominibus, ira, odio, studio partium incitatis, per annos
aliquot jam proximo elapsos passa sit academia; quibus rerum an-
fractibus involuta, periculis exposita, hucusque.succreverit; qua con-
tentione et studio causa pietatis, religionis, et severioris disciplinse
cum iis congressa, qui nihil otiosii vita, et plena, et conferta volupta-
tibus prsestabilius esse ducunt, firmata sit; quidque ei ope omni
mortali grandius in subsidium et fulcimentum venisse constet, silere
mallem ; quam molestse querimoni^ suspicionem apud quemvis
mortalium subire. Ex diuturna perturbation e, per te forsan, vir
amplissime, lucem et portum intuebitur academia. Habet vices
hasce conditio mortalium: ex adversis secunda; ex secundis adversa
nascuntur.

Floreant ideo sub tuis auspiciis cum ipsa academia, tum quseque
in ea patrocinio tuo, bonorumve laude digna sunt. Floreat doctis-
sima atque optimse spei numerosa juventus, germana matris acade-
mise proles, insurgentis seculi quoquo vergat pars nobilis futura.
Floreat pietas, ingenuus candor, et, justitise soror, incorrupta fides,
morum integritas, atque, omnia recta tentandi audax, industria et
prudentia. Hisce salvis, ibimus, ibimus libentissime, quo fata aca-
demiae et omni casu benignior divina providentia nos vocent.

INDICES.

I. INDEX TO THE LIFE OF OWEN.
II. INDEX TO THE NOTES BY THE EDITOR.

III. INDEX TO THE WORKS OF OWEN, ACCORDING TO THE ARRANGE-

MENT OF THE VOLUMES IN THE PRESENT EDITION.

IV. INDEX TO THE WORKS OF OWEN IN THEIR ALPHABETICAL

ORDER.
V. INDEX TO PRINCIPAL SUBJECTS AND OCCASIONAL TOPICS.
VI. INDEX TO THE PRINCIPAL WORDS AND PHRASES IN OTHER LAN-
GUAGES CITED OR EXPLAINED :—

I. IlEBKEW, CHALDEE, OK RABBINICAL.
U. GREEK,
in. LATIN.

VII. INDEX TO PASSAGES OF SCRIPTURE EXPLAINED.
VIII. INDEX OF REFERENCES TO AUTHORS, OPINIONS, COUNCILS, AND

SAYINGS.

INDICES.

I.— INDEX TO THE LIFE OF OWEN,

CONTAINED IN VOL. I.

Page

Abney family. Certain members of the, united to
Owen's church, Leadenhall Street . . 90

Act of Unilormity, its results ... 79

Alleini;, Joseph, author of " Alai'm to the Un-
converted," at Oxford .... 66

All-Saints parish, Owen and Chillingworth
first educated in 23

Alsop, Vincent, a Nonconformist minister, his
witty remarli on schism ■ ... 73

Anderson, Rev. Ale.xauder, pastor of a Baptist
church, Colchester 33

Anglesea, Earl of, a powerful friend of Owen 91

Countess of, a member of Owen's church,

Leadenhall Street 91

Aristotle, Influence of, on theology . . 57

Arminian doctrine, Owen's statement of and
answer to 32

Arnold, Nicholas, a continental writer, his re-
marks on Biddle's catechisms . . 62

Asty, Independent minister, London, his Jle-
moii's of Owen inaccui'ate and scanty . 21

Owen's letter to 119

Bancroft, Bishop, admitted Owen to orders 29
Barlow, Bishop, of Lincoln, Owen's tutor in

mathematics and philosophy . . . 23, 92
Bates, Dr, quoted in reference to Rev. David

Clarkson 96

Baxter, Richard, his character of himself . 21

at Ludlow Castle, or village of Wroxeter 25

finds entertainment in the writings of

Thomas Aquinas, Anselm, and Duns Scotus 25

his controversies with Owen ■ . 38, 93

the chosen associate of Sir Matthew Hale 48

his spirit expressed in tender words . 54

opposes Owen 56

his attempts at union with Independents 84

his sufferings 91

Character of, as a preacher . . . 105

and Owen compared .... 110

Owen's letter to 119

Bendish, Mrs, Cromwell's grand-daughter . 91
Berkley, Lord, Owen's friend .... 91
Biddle, John, the father of English Socinian-

ism, and author of catechisms ... 62
Binning, Hugh, a Scottish minister, confounds

Owen in discussion 45

Boyd, Zacbary, thunders against the Lord-Ge-
neral in Glasgow Cathedral ... 45
Boyle, Hon. Robert, fled to Oxford . • 65
Bunyan, John, Owen's influence in behalf of,

and character of his preaching . . 92

Extract from, " Pilgrim's Progress" . 100

Burgess, Daniel, his opinion of Owen's treatise

" On Communion with God" ... 73
Burnet, Bishop, his false accusation against
Owen in reference to the Protector . . 71

Page

Burnet, Bishop, his reference to the contro-
versy between Marvell and Parker . . 89

his sketch of the character of Mr R. Fer-
guson 96

Calamy, Edmund, senior, minister in Alder-

manbury chapel 30

his fame instrumental in leading Owen to

peace 31

Cata?iii/,E., junior. Memorials of Howe by . 21

his testimony concerning Owen . 65

Cane, J. V., a Franciscan friar, author of " Fiat

l-u-^" 79

Owen's controversy with ... 80

Caryl, Joseph, and Owen, ministers to the Com-
mander-General ..... 44

his death 90

Cawdrey, Daniel, his accusation against Owen 58

his reply to Owen " On schism" . . 74

Cecil, his opinion of Owen's " Discourse on the

Holy Spirit" 94

Chalmers', Dr, "Theological Institutes " referred

to 74

— — his opinion of the controversy between

Owen and Walton 75

his remarks on Owen's treatise " On In-
dwelling Sin" 84

his recommendation of Owen's " Exposi-
tion" 86

Charles II., his character .... 94

converses with Owen .... 91

Charnock, Stephen, his " Divine Attributes" 65
Cheynel, Francis, his remai-ks on Biddle's cate-
chisms 62

Clarendon, Lord, Description of Laud by . 26

caricatures Puritans .... 48

intercourse between him and Owen . 80

his attempts regarding government 81, 82

his fall 83

Clarkson, David, Owen's colleague in Leaden-
hall Street 95

his funeral sermon on Dr Owen . . 104

Claypole, Lady, Cromwell's fa^•ourite daughter,

the death of ... . . . 70

Cloppenburg, a continental writer, his remarks

on Biddle's catechisms .... 62

Coggeshall, Owen's ministry there . . 35
Conant, Dr, a Presbyterian, and rector of Exe-
ter College, succeeds Owen as vice-chancellor 67

Conventicle Act 82

Ciiwper quoted 64

Cox, Dr, one of Owen's physicians . 103

Craig, Rev. J., Avonbridge, Scotland, translated

part of Owen's " Theologoumena" . . 78

Cromwell, Oliver, Owen's first interview with 42

his character 43

Extract from Carlyle's ... 43

518

INDICES.

Cromwell, Oliver, chancellor of Oxford

his death and character

Cromwell, Richard, succeeds his fatheras chan-
cellor of Oxford

his fall

Pase
46
71

67
76

Podwell's description of Owen . 48

Dormer, Sir Kobirt, of Ascot, invites Owen to

be his chaplain and tutor to his eldest son '29
D'Oy'ey, Thomas, Esq. of Chiselhampton, Owen

maiTied to his widow 95

Dury, Mr, opposed to the admission of Jews

into England to settle and trade . . 62

Erasmus, prayer of 112

Fairfax, Lord, leader of the Parliament's forces 39
Fergusim, Hobert, one of Owen's assistants in

Leadenhall Street 96

Fire in Loudon, Great advantage taken ofrthe,

by Owen and others 83

Fleetwnml, Charles, Esq., friend of Owen —

Owen's letter to, from his deathbed . . 103

. Letters to 118

Fordliam in Essex, the scene of Owen's early

pastorate 33

Foster's Essay on the application of the epithet

" llomantic" referred to .... 73
Fuller, the historian, recommended by Howe

for ordination 61

Fuller, Andi-ew, his saying of himself . . 104

Gilbert, Kev. Thomas, of Oxford, friend of Owen 23

Epitaph on Owen by .... 23

Godfrey, Sir Edmund, a justice of the peace 102
Goodwin, John, an Arminian writer 56, 109
Goodwin, Thomas, D.D., headof Magdalen Col-
lege 52

Owen's friend 54

associated with Owen .... 65

JIall, Bishop, entered Cambridge at the age

of fifteen . 23

Hall, liobert, his disparagement of Owen's

"Exposition" 86

Ilalyburton, his argument for the divine au-
thority, etc., of Scripture .... 74
Htxmmoitd, Dr, Owen"s discussion with . 67

his reply to Owen " On schism" . . 74

llarrison, Mr, his conference with Owen and

others 53

Hartopp, Lady, Owen's letter to . . . 116

Sir John, a particular friend of Owen 21

Henry, Philip, Owen compared to, in mourning

over university sins 24

Character of 48

Memoir of, by his son .... 52

at Oxford University .... 66

Hotve, John, entered Oxford College at the age

of seventeen 23

at Whitehall 44

Character of 48, 105

. "On Union among Protestants," and "On

the Carnality of Religious Contentions," re-

f nred to 54

TTuLibras quoted 39, GO

IHtii e, David, caricatures Puritans . . 48

Hyde, Sir Edward, his interview with Owen 79

Tndul/ence by Charles II 90

Ireton, Henry, Lord-Deputy of Ireland, and
Cromwell's sonin-law, his funeral sermon

preached by Owen 46

Israel, Mauasseh Ben, a learned Jew from Am-
sterdam, asks permission for Jews to settle
Olid ti'adj in England 61

Page
Jamieson, Dr, of Edinbui'gh, his work on the

Holy Spirit 94

Jessey, Mr, Baptist minister, his conference

with Owen and others .... 53

Ken, Bishop of Bath and Wells, at Oxford 66

Kennel, Bishop, a high Royalist and partisan 60

his opinion of the Protector ... 71

King, Sir Edmund, one of Owen's physicians 103

Laud, Archbishop, chancellor of Oxford, privy
councillor, pi-incipal adviser of Charles, and
intimat ; associate of Stratford ... 26
Laudean policy, Owen's description of . 32
Levellers, The defeat of the .... 42
Locke, John, classed with Jeremy Taylor, Mil-
ton, Vane, and Owen 41

the founder of the greatest school of Eng-
lish metaphysics, at Oxford ... 65
Lockyer, a divine who officiated at the inaugu-
ration of the Protector .... 67
Lovelace, Lord, of Hurly, Owen chaplain to 29
Owen leaves the family of ... 29

Manton, Dr, a divine who officiated at the in-
auguration of the Protector ... 67

his false charge against Owen regarding

Richard Cromwell's fall .... 77

Maretz, a continental writer, his remarks on
Biddle's catechisms 62

Marshall, Mr, Presbyterian minister, his con-
ference with Owen and others ... 53

Mu rveU, Andrew, under-secretary to and friend
of Milton, his review of Parker ... 89

Mather, Cotton, quoted .... 21

Milton classed with Jeremy Taylor, Vane,
Locke, and Owen 41

quoted 55, 112

Monk, General, a favourer of Charles Stuart,
Owen's remonstrance with and opposition to 77

Moscorovius, a Socinian, classed with Biddle
and Smalcius 63

Moulin, Peter du, Owen's letter to . . 114

Nicolas, Sir Edward, one of the principal se-
cretaries of state 80

JVye, Ml-, Independent minister, his conference
with Owen and others .... 53

Orme, value of his Life of Owen ... 22
Orrery, Earl of, Owen's friend ... 91
Owen, Lewis, vice-chamberlain. North Wales,
and high sheriff, county of Merioneth, mur-
dered by outlaws in the woods of Monthrey 22
Owen, Humphrey, married Susan, grand-daugh-
ter of Lewis Owen, issue fifteen sons, youngest

of these Henry Owen 22

Owen, Heniy, father of Dr Owen, educated at

Oxford, became vicar of Stadham,.Oxfordshire 22
Owen, John, born at Stadliam, 1616 . . 22

entered Queen'sCoUegeattheageof twelve 23

resists Laud's statutes .... 23

self-exiled from Oxford for conscience' sake

removes to London, and resides in Chai-ter-

House Yard

removes to Fordham in Essex, becomes

pastor there 33

married to a lady of the name of Rooke 33

prcaclied before Parliament April 29, 1646 34

thanks of the House conveyed to, by Mr

Jenner and Sir P. AVentworth ... 35

removed to Coggeshall, Earl of Warwick

patron ...... 35

church at Coggeshall, decidedly Congi-e-

gational 37

jOLnedCromwellat Berwick, preached th:re 44

29

INDICES.

519

Page

Owen, John, preaches iu St Giles', Edinburgh 45

in Glasgow with Cromwell ... 45

returns to Essex 46

nominated vice-chancellor of Oxford Uni-
versity by Cromwell 46

• his toleration of Episcopalians . . 51

engaged in a conference in London on

Christian union 53

diplomated doctor of divinity . . 54

Dr, elected by the University to sit iu Par-
liament 58

resigns the presidency of Oxford . . 67

charged with taking part in the fall of

llichard Cromwell 76

official connection with Oxford finally se-
vered 78

invitation to the fii'st Congregational

church of Boston, New England . . SI

Anecdote of, while on a visit to Oxford, in

his last days 83

his own opinion of his " Exposition of the

Epistle to the Hebrews" .... 85
his expression when he finished the " Ex-
position" 86

death of his first wife, her character, and

epitaph by Gilbert 95

- — married a widow lady of the name of Michel 95

his opinion of Presbyterianism as exer-

cisiid in .Scotland 98

Letter of, from Woburn to his flock . 101

removes to Kensington for country air 102

takes up his abode at Ealing . . 102

• his death and bmial, 1683 . . .104

Character of 105

^.— compared with other Puritans . . Ill

Epitaph on the monument of, in Bunhill-

fields 113

Owen, Martyn, cousin of Dr Owen . . 95
Owen, Mrs, first wife of the Doctor . . 33
Owen, Mrs, his second wife .... 95

Parker, Bishop, his character ... 88

Owen's reply to 88

Payne, Kev. >\'illiam, Dissenting minister at

Saffron Waldon, Essex .... 103
Penn, William, founder of Pennsylvania, at

Oxford 65

Pinner's Hall, Weekly lecture at . . 90

Plague, The, means of enlarging the liberty of

the Puritan preachers .... 82

Pococh, Dr, professor of Arabic in O.xford 61, 65
PoWiV^, Mrs, Owen's letter to . . .117

Poote, Matthew, the commentator, his remarks

on Biddle's catechisms .... 62

Quakers, Act against 79

Severities against 87

Racovian Catechism, the confession of foreign
Socinians 62

ReynohU, Dr, Owen settled in the deanery of
Christ Church, in room of . . . . 46

iJicauf, Sir Paul, his testimony regarding Crom-
well 62

Ridley and Latimer in Elizabeth's days . 27

Russell, Thomas, M.A., his edition of Owen re-
ferred to 108

Rutherford, Samuel, of St Andrews . . 55

Rye House plot, Owen falsely charged with be-
ing involved in 102

Savoy Declaration of Faith
Scotland, Owen's journey to
■^— His laboui's in

68-70
44
45

rage

Sherlock, Dr, his controversy with Owen 72
Shields, Alexander, author of " Hind let Loose,"

one of Owen's assistants at Leadenhall Street 96

<Sji6s, author of "Bruised Keed" ... 25
Simon Magus, Socinianism traced to the days

of 63

Smalcius, a Socinian, classed with Biddle . 63

South, Dr, the pulpit satirist, at Oxford . G6
Southampton, Earl of, declaration concerning

Nonconformists' oath 82

Stephen, Sir James, quoted .... 109
Stillinr/fleet, Dr, espouses the cause of Noncon-
formists 88

his controversy with Owen ... 97

Sylcester, Edward, private academy at Oxford,

Owen taught by 23

Taylor, Bishop Jeremy, classed with Milton,
Vane, Locke, and Owen .... 41

his " Holy Living" faulty ... 64

Thurloe, Cromwell's secretary, Owen wrote to 61
Tillotson, Archbishop, his mistaken impres-
sions regarding Owen . . . . 71, 72

espouses the cause of Nonconformists 88

Toleration, Owen's efforts in the cause of . 41
Trevor, Sir John, Owen's friend ... 91
Triers, The committee of . . . .59, 60
Twisse, Dr, of Newbm-y, prolocutor of the West-
minster Assembly 55

Vaughan's sentiments concerning Bates and
Owen Ill

compares modern Pantheists with the

Bhuddists 63

Vitringa's Commentary on Isaiah, compared
with Owen on the Hebrews ... 86

Walton, Brian, author or editor of the London
"Biblia Polyglotta," Owen's hasty opinions

of 74

his controversy with Owen ... 75

Ward, Dr Seth, astronomer at Oxford . . 65
Warwick, Earl of, Owen's "Eshcol" dedicated

to 37

Watts, Isaac, found shelter in the Abney family 90
Wharton, Lord, Owen's friend ... 91
his house at Woburn an asylum to perse-
cuted ministers loo

Whitby, Daniel, annotator on the New Testa-
ment, at Oxford 65

Whitehall, Charles I. beheaded before the gates

of "" . 39

Wilberforce, his views of Owen's "Discoiu-se on

the Holy Spirit" 94

Willoughby, Lord, Owen's friend ... 91
Wilkins, Bishop of Chester, espouses the cause

of Nonconfoi mists 87

Wilson, Dr Thomas, a celebrated performer on
the flute, and the favourite preceptor in the
same art of Charles I. .... 24

Owen received lessons in music from . 24

Owen appointed him professor of music in

the university 24

Witherspoon, Dr, first of Scotland, afterwards
pastor and president of Jersey College, Ame-
rica 58, 59

Witsius, Owen superior to .... 38
Wood, Anthony, his caricature of Owen . 48

his accusation against Owen . . 58

refeiTed to 65

Wren, Christopher, the architect, at Oxford 65

York, Duke of, converses with Owen . . 91
The Komanism of . , . . , . 97

520

INDICES.

II.— INDEX TO THE NOTES BY THE EDITOR.

Note — In compliance with the request of some subscribers, the following Index to the Nctes of the
Editor has been given; and he is indebted for the preparation of it to a friend. Mr Edmondston,
his coadjutor in revising the sheets as they came from the press, undertook the trouble of preparing the
Indices of Words, Texts, and Authors. The General Index is chiefly an adaptation from the old Indices to
the works of Owen, dropping much supeiiiuous matter, which distracted the eye of the reader rather than
guided him to any useful matter, and adhering as much as possible to the language of Owen, but arranged
on better princij^los, and with veiy considerable additions of matter that was deemed really important.

Accommodation, committee of, by whom and when
appointed, x. 5.

Act, Five-mile, or Conventicle, vi. 154. Conven-
ticle, renewed in 1670, xiii. 576. Test, when Par-
liament passed the, xlv. 4S2.

AlexTiider, U'illiam Lindsay, D.D., of Edinburgh,
ix. 518. Extract from his preface to Owen's Sac-
ramental Discourses, ix. 518.

Alsop, Vincent, wit and acumen of, in a treatise
against Sherlock, ii. 276. "Melius Inquiren-
dum" of, in answer to Dr Goodman, vii. 74.
Withdrew from Pinnei-'s Hall lectures, viii. 474.
Witty and humorous work of, against Dr Still-
ingfleet, xiii. 304.

Alva, John de, servant in the Jesuit College of
Clermont, character of, xiv. 449.

Ambrose admitted Augustine into the church at
Milan, when, iii. 337.

America, North, Scottish Covenanters ci'owded in-
to vessels bound for, ix. 367. Missionaries sent
to, by the Church of Geneva, in 1556, xv. 72.

Amsterdam, PresViytery of, opposed the appoint-
ment of Arminius as professor, x. 3.

Amyraut, a scholar of Cameron at Saumur, x. 140.
Supported in theatonementcontroversy by Uaillij
and Blondell, x. 140. Opposed by Kivet, Span-
heim, and Des Marets, x. 140. Theory of, in re-
gard to the atonement, x. 140.

Analysis of Owen's work on " The Person of Christ,"
i. 2. On " Communion with God," ii. 2. Of
" Pneumatologia," iii. 3. Of " Causes, Ways, and
Means," etc., iv. 118. Of " The Work of the Spirit
in Prayer," iv. 236. Of " The Spirit as a Com-
forter," iv. 332. Of " Spiritual gifts," iv. 352. Of
" Justification by Faith," v. 4*. Of " The Nature
and Causes of Apostasy," vii. 2. Of " Spiritual
Mindedness," vii. 262. Of " The Dominion of
Sin and Grace," vii. 500. Of " The Death of
Death in the Death of Christ," x. 142. Of " The
Perseverance of the Saints," xi. 4. Of" The State
and Fate of Protestantism," xiv. 530. Of " Dis-
course concerning Evangelical Love," etc., xv.
58. Of "The Divine Original," etc. xvi. 296. Of
"Exercitationes adversus Fanaticos," xvi. 424.

" Anglicani, Jus Divinum Ministerii," etc., by
whom and when published, xiii. 174.

Annesley, Samuel, LL.D., preface by, to the " Morn-
ing E.vercises," viii. 474.

Anselin, Archbishop of Canterbury, where born,
extent of his works, v. 16.

Antinoniian, opinions of Dr Crisp held to be, viii.
474.

Antinomianism during the time of the Common-
wealth, V. 2.

Antitrinitarians, ceTta.\n reformers of Transylva-
nia became, ii. 393. Of Poland, their synodical
re.soIution and subsequent conduct, ii. 393.

Aquino, anciently Aquinum, a city in the kingdom
of Naples, xiv. 261.

Arianism, certain Presbyterian Dissenters com-
mitted to, i. 2.

A rimathea, Joseph of, said by some to have been
the first Christian missionary who reached this
country, xiv. 95.

Aristnbuliis, said by some to have first introduced
Christianity into Britain, xiv. 95.

Aristotle, quotation from, explained, x. 262.

Armada, Spanish, in 1588, x. 6, xiv. 511.

Arminius, his history and opinions, x. 3.

Articles, Thirt3'-nine, of the Church of England,
were not Arminiau, x. 4.

.4sW«i/, a general in the interest of Charles I., re-
mark of, to his victors, viii. 2.

Asty, information regarding Owen by, viii. 2. His
explanation of Owen's preaching on the death of
Charles I., viii. 128. His opinion concerning the
date of Sermon iv. vol. viii., viii. 208. Life of
Owen by, xiii. 576.

A ufjustine, his vicious youth, conversion, and ad-
mission to the church, iii. 337. His " Confes-
sions,"— the character of that work, iii. 337. His
advocacy of the doctrine of grace in opposition
to Pelagian error, v. 2. And Pelagius, the ques-
tions which produced encounters between, x. 2.
Quoted by Owen in support of his views on the
atonement, x. 140.

Awjustine, the Homan abbot, when he reached our
island, xiv. 101.

Baillie, Robert, principal of Glasgow University,

work of, against J. Goodwin, xi. 4.
Balcanquhal, Dr, deputy from Scotland to Synod

of Dort, X. 3.
Banians, who thev were, and what they believed,

vii. 109.
Barclay's famous " Apology for the True Christian

Divinity," iv. 4.
Barlow, Bishop, his view of Baxter's " Aphorisms,"

V. 3*.
Baronius, a Homish writer, quotiition from, xiv.

99.
Barret, Mr, of Nottingham, his work against Still-

ingfleet, xiii. 304. Second "Attempt to Vindicate

the Principles of Nonconformists," etc., by, xiii.

304.
Barrett, AVilliam, fellow of GonviUe and Caius Col-
lege, Cambridge, xi. 86.
Bartholomew Act, D. Burgess, senior, ejected under

the, 1662, ix. 2.
Basle, F. Socinus devoted himself to theological

studies at, ii. 392.
[Sates, Dr, one of the six weekly lecturers at Pinner's

Hall, 1672, viii. 474. Withdrew from Pinner's

Hall in company with others, viii. 474.
Ihiiiny, Father, Jesuit, maxim of, xiv. 449.
Baxter, his attempt at reconciliation among certain

parties, v. 3*. His "Aphorisms on Justification,"

V. 3*. And Bull, a host of opponents to, V. 3*. Sir

INDICES.

521

Charles Wolsley a suppoiter of, v. 3*. Proposi-
tions from the v.'orks of, burned at Oxford, viil.
12S. One of the six weekly lecturers at Pinner's
Hall, 1672, viii. 474. His '• Christian Directory"
alluded to, ix. 353. Exception taken by, to
some of Owen's views on redemption, x. 141.
Owen's answer, and character of discussions be-
tween them, X. 141. Owen's reply to the anim-
adversions of, on the " Death of Death," etc., x.
430. Unjustly accused Owen of Antinomianism,
X. 430. ^\'ork published by, against Mr Blacke,
1656, X. 430. Spirit of pugnacity in the conduct
of, towards Owen, x 430. Subsequent acknow-
ledgment of imprudence and incautiousness, x.
430. Dissented from the views of Owen on divine
justice, X. 482. " Answer to Dr Stillingfleet's
Charge of Separation," by, xiii. 304. " Second
True Defence of the mere Nonconformists," by,
xiii. 304. " Theses" of, sent to Owen, as the basis
of union, xv. 446.

Bellarnine, Cardinal, his writing against the doc-
trine of justificiition by grace, v. 2, 3*. His
character as a controversialist, given by Bayle,
V. 11. His history and works, v. 11.

Benge.lii Gnomon, quoted in reference to 2 Cor. iii.
18, i. 222.

Berwick, Owen's first sermon on Isa. Ivi. 7, preached
at, viii. 2S2.

" Bibliotheca Fratrum Polonorum," tracts of F. So-
cinus collected into two volumes of, ii. 393. J.
Crell's works occupy four volumes of, ii. 410.

Bickersteth, a remark of, v. 3*.

Biddle, John, the father of English Socinianism,
his history and opinions, xii. 3.

Blake, Admiral, his victorious career against Spain,
viii. 398.

Blanc, Ludovicus le, a theologian, his works, v. 67.

Blandrala, a leader of Antitrinitarians in Transyl-
vania, ii. 393.

Blonlell, a supporter of Amyi'aut in the atonement
controversy, x. 140. Pronounced much of the
Ignatian Epistles to be spurious, xi. 75.

Bogue and Bennett, remarks on Owen's pulpit elo-
quence by, viii. 2.

Bolsec, a bitter opponent of Calvin, viii. 206.

" Book of Sports," j-eferred to, vii. 2.

Bossuet, remark of, concerning Hugo Grotius,
xii. 4.

Bradbury, Rev. Thomas, Independent Church,
New Court, Carey Street, ix. 518.

Bramhall, Bishop, " Vindication of the Episcopal
Clergy " by, xiii. 344.

Brenius, Dan., works of, where to be found, v. 296.

Britain, whether indebted to Rome or Palestine
for the gospel, xiv. 95. Alarm lest Popery should
be established in, xiv. 482.

Brooks, Thomas, character of, as a preacher, ix.
341.

Brudtr's edition of the "Confessions" of Augus-
tine, iii. 337.

Buchanan, propositions from the works of, burned
at Oxford, viii. 128.

Bidl, Bishop, works of, on the Trinity, i. 2. His
" Apostolical Harmony," and its design, v. 3*.
His view of faith, v. 3*.

Burder, Rev. O., a good abridgment of Owen's
" Pneumatologia" by, iii. 3.

Burgess, Daniel, senior, ejected from Collinburn,
Wiltshire, ix. 2.

Burgess, Daniel, junior, preface to the first of
Owen's posthumous sermons by, ix. 2. His char-
acter as a preacher, and when he died, ix. 2.

Burnet, Bishop, his testimony in favour of Heni-y
Ireton, viii. 342. Statements of, against Jolin
Goodwin, xi. 2, 3. " History of His Own Times,"
quotation from, xiv. 254.

Byfield. Richard, ejected from Long Ditton, county
of Surrey, x. 148. His writings and sufferings,
X. 148.

Csecilian, Archdeacon, elected bishop at Carthage,
AD. 311, XV. 369.

Calamy, referred to, vol. viii. p. vii.

Calixtines, adherents of Huss and Jacobellus, their
creed, viii. 263.

Calvin, " Institutes" of, Owen's " Christologia" com-
pared with, i. 2. Tendered an admonition to
Lailius Socinus, ii. 392. Reproached for the death
of Servetus, ii. 393. Whether he held the possi-
bility of forgiveness without an atonement, x.
482. Pronounced much of the Ignatian Epistles
to be spurious, xi. 75.

Cameron, professor of divinity at Saumur, x. 140.

Camfield, Benjamin, rector of Whitby in Derby-
shire, XV. 446. His attack upon the "Indepen-
dents' Catechism," xv. 446.

Campbell, Dr, author of " Lectures on Ecclesiasti-
cal History," on the indelible character, ix. 461.

Can€, John Vincent, author of " Fiat Lux," a Fran-
ciscan friar, xiv. 2. Character of his work en-
titled " Fiat Lu.x," xiv. 2.

Canne published in defence of the execution of
Charles I., xi. 2.

Canterbury, effects of the elevation of Laud to the
see of, X. 4.

Cappell, practice of, in making innovations on the
text of Sci-ipture, objected to by Owen, xvi. 346.

Carleton, Dr, one of four English deputies to Synod
of Dort, X 3.

Carlyle quoted in reference to the death of Henry
Ireton, viii. 342.

Carnotensis, Arnoldus, abbot of the Benedictine
monastery of Bonneval, x. 422.

Carolina, Scottish Covenanters sold as slaves in, ix.
367.

Caryl, Joseph, author of " Exposition of the Book
of Job," born 1602, ix. 256. His character and
works, ix. 256, 257. Union between his congrega-
tion and that of Owen, ix. 257.

Case, Mr, his church in Milk Street, London, viii.
474. Edited a volume of the "Morning Exercises,"
viii. 474.

Cassius, Dion, an epitome of, written by Xiphilin,
ii. 446.

Casuistical lecture, origin of the name, and what it
was, viii. 474.

Casuistry,— t\\e sc-ience and doctrine of conscience,
ix. 358. Use made by the Jesuits of, ix. 35S.
List of the authoi's on, under Uiree divisions, by
Mayer, ix. 358. The science of, once extensively
cultivated in England, ix. 358.

Catechism on the Lord's Piayer, etc., designed by
Owen, but never executed, i. 464. Racovian,
generally said to have been compiled by Smal-
cius, -K. 561.

Catholic, Roman, authors alluded to by Dr Owen
V. 2.

Cax^i^s " Lives of the Fathers" referred to, xiii. 364.

Cawdrey, MrDaniel, Presbyterian minister at Great
Billing, Northamptonshire, xiii. 208. Pamphlet
against Owen by, xiii. 208. Another work against
Owen by, xiii, 278.

Cecil, Lord Burleigh, prime minister of Elizabeth,
alluded to, xiii. 391.

Cecil's opinion of Owen's " Pneumatologia," iii. 3.

Cclsus, the earliest author who is known to have
written against Christianity, xiv. 15.

Ccnturiators, Magileburg, pronounced much of tha
Ignatian Epistks to be spurious, xi. 75.

Clialcedrm, the fourth oecumenical council held at,
A.D. 451, i. 227.

Chalmers, Dr, his opinion of Owen's treatise on

522

INDICES.

" Indwelling Sin," vi. 154. On " Spiritual Mind-
edness," vii. 262. " On the Divine Original," etc.
X vi. 296. Train of reasoning by, similar to Owen's,
xvi. 296. Censure of Owen by, xvi. 345.

CharUs I., decapitation of, a day of humiliation in
connection with, viii. 128.

Charles II., the licentious reign of, vii. 2. Govern-
ment of, began to abate its severity against Dis-
sent in 1672, viii. 474. Declaration of, abetting
Papists, xiv. 254.

Charnock, Stephen, senior proctor, Oxford Univer-
sity, during the Protectorate, ix. 337. His works
and death, i-\. 337.

Chatham, ships of war destroyed by the Dutch fleet
at, ix. 11.

Chaunceij, Isaac, M.A. and M.D., pastor of Bury
Street congregation, London, v. 404. Preface to
Owen's " Evidences of the Faith of God's Elect,"
by, V. 402. Character and works of, v. 404. Pre-
face to Owen's treatise " On the Dominion of Sin
and Grace," by, vii. 500. Initials of, vii. 503.

Cheynel, Francis, work of, in reply to Biddle, xii. 4.

Cliiersey, council held at, in a.d. 853, x. 424. Five
canons of, condemned by council at Valence, x.
424. Excerpt from the fourth canon of council
at, X. 424.

Childeric III., last of the Merovingian race of
French kings, viii. 265.

" Christologia," Owen's title to the treatise on " The
Person of Christ," i. 2.

Chrysostom, works of, referred to, xiii. 11.

Church of Rome, I'eference to the, in Owen's treatise
on " The Caust-s, Ways, and Means," etc., iv. 118 ;
presumptuous claim of the, as to interpretation
of Scripture denied, iv. 118 ; mental prayer of
the, Owen's discussions on, iv. 236.

Circunicelliones, fanatics in North Africa, viii. 55.

Clagett, Dr, preacher to the Honourable Society of
Gray's Inn, and one of his Majesty's chaplains in
ordinary, his attempts to confute Owen's work on
the Spirit, iii. 3.

Clarendon, Lord, his commendation of the state of
Oxford University under Owen, vi. 2. Appointed
Lord Chancellor by Charles II., etc., xiv. 8. Sent
for Owen, and commended his " Vindication of
Animadversions," xiv. 174.

Clarice, Dr S., in 1712, published Arian views, i. 2.

Clarksnn, David, Owen's colleague in London,
treatise of, referred to, v. 300. Character and
works of, V. 300.

Clerc, Le, Egyptian origin of the Urim and Thum-
mim propounded by, xv. 247.

Coggeshalt, Owen's " Communion with God" pro-
bably preached at, ii. 2.

Colchester, the town of, besieged and obliged to sur-
render to the royal forces, viii. 72.

Coleman, Edward, a Roman Catholic emissary, ix.
13.

Collins, Mr, one of the six weekly lecturers at Pin-
nei-'s Hall, 1672, viii. 474.

Commons, Owen frequently called to preach before
the House of, vol. viii. p. ix.

Communion controversy, history of, ii. 276.

Concomitance, P.omish doctrine of, xiv. 147.

"Confession, Savoy," whence so called, xiii 314;
its doctrine, xiii. 314.

Conquest, Norman, date of the, viii. 265.

Constitutions, Clementine, opposed by Owen, xi. 75.

Controversy, Quinquarticular, Owen's intention to
discuss all the points in the, xi. 3.

Conventicles, seditious, act again?t, the source of
heavy sufferings, xiii. 576. Owen'sprotest against,
xiii. 576.

Convocation,'DT S. Clarke suminoned before the, i.2.

Cooke, Mrs, of Stoke Ncwington, grand-daughter of
Sir J. Uartopp, vol. viii. p. viii. (Pref.), ix. 408.

Cotton, Mr John, an eminent Congregationalist of
New England, xiii. 278. Influence of his work
on the views of Owen, xiii. 278.

Council, the fourth oecumenical, terms regarding
the hypostatical union adopted by, i. 227.

Covenanters, many of the Scottish, banished, ix. 397.

Covetus, Jacobus, Parisiensis theologus, notice of,
ii. 368.

Crell, John, a Socinian writer, not to be confounded
with Samuel Crell, ii. 410.

Cressey, Hugh Paulin de, a noted controversialist
in defence of Popery, iv. 247.

Cripplegate church, lectures delivered at, viii. 474.

Criap, Di", disputes in regard to the soundness of
some opinions of, viii. 474.

Cromivell, Oliver, military genius of, vi. 88. Owen
first introduced to, in what connection, viii. 244.
Correspondence between Presbyterian ministers
and, viii. 282. The death of, viii. 454. Body of,
gibbeted after the Restoration, and buried at Ty-
burn, viii. 342. Vigorous measures of, to restore
discipline in 1647, ix. 197. Reconciliation be-
tween Sir J. Evelyn and R. Byfield elTected bv,
X. 148.

Cromwell, Richard, in his father's place, but unable
to fill it, viii. 454.

Cureton, Mr, three epistles in Syriac purporting to
be by Ignatius, published by, xi. 75. Discovery of a
Syriac version of the Epistle to Polycarp by, xi. 76.

Cyprian, a treatise, " De CcenS Domini,'" ascribed
to, but questionably, ii. 8. Letter to Coecilius,
" De Sacramento Dominici Calicis," ii. 8.

Daille, a supporter of Amyraut in the atonement
, controvei'sy, x. 140. Learned work by, upon the
Epistles of Ignatius, xi. 75.

Damascenus, Johannes, when he flourished, where
he died, his writings, etc., xiv. 236.

Danson, Thomas, author of seveial works against
the Quakers, ii. 276. '• The Friendly Debate be-
tween Satan and Sherlock " by, ii. 276.

Davenant, professor of divinity in Cambridge, af-
^ terwards bishop of Salisbury, x. 19. His " Ani-
madversions" on Hoard's treatise, " God's Love
to Mankind," x. 19. One of four English depu-
ties to Synod of Dort, x. 3.

David, Francis, reasoned with by Faustus Socinus,
ii. 393. Cast into prison, where he died, ii. 393.

Davidson, Dr, author of " Introduction to the New
Testament," referred to, xiv. 96, xvi. 346, 418, 419.

Davis, Mr Richard, pastor of a church in Bowel,
Northamptonshire, vi. 324. Statement of Owen
to, explanatory of the occasion of the " Exposi-
tion of Psalm cxxx.," vi. 324.

Desborough, Colonel, member of Owen's congrega-
tion, brother-in-law to Oliver Cromwell, and one
of the heroes of the Commonwealth, died 10th
September 1680, ix. 341. Refused to sit on the
trial of Charles I., and opposed Cromwell when
he sought to become king, ix. 341.

Deynock, an abbot of Bangor, saying of, xiv. 102.

Dickson, David, profe.s3or of divinity in Glasgow
and Edinburgh, ix. 358. Latin work entitled,
•■' Therapeutica Sacra," by, ix. 358.

Didymus, professor of theology in Alexandria,
Owen copiously quotes from, iii. 28. Blind, yet
distinguished as an author, iii. 28. Ilis treatise
on the Holy Spirit translated by Jerome into
Latin, iii. 28.

Diognettis, extract from the epistle to, adduced by
Owen, V. 2.

Dissent, severe measures against, vol. viii. p. viii.
(Pref.)

Dnreta;, viewsof, regarding the bodyof Christ, i. 329.

Doddridge, his opinion of some of Owen's works,
vii. 2.

INDICES.

523

Donatus, a bishop at Carthage, xv. 369.

Dcinatists, influence of, upon certain fanatics, viii.
55.

Dort, Synod of, English and Scottish deputies to, x.
4. Sanction given to, by these British divines,
X. 4. Condemned the doctrine of a universal
atonement, x. 140. Object of the article on the
death of Christ emitted by, x. 140.

Dublin, Owen appointed to adjust the affairs of
Trinity College, viii. 244.

Dunbar, battle of, results of the, viii. 282.

Dundas, commandant of Edinburgh Castle, viii.
232.

Dutch, naval war with the, in 1665, viii. 366, ix. 11.

Dw:ghl, Timothy, contended for the office of rul-
ing elder, xvi. 2.

Eceholius, a sophist of Constantinople, his charac-
ter, xiii. 447.

Edwards, Presid3nt, train of reasoning by, similar
to Owen's, xvi. 2a6.

Eichhorn, view of, concerning the Hebrew points,
xvi. 346.

Eleutherius, epistle of, view of Owen concerning
the, xiv. 397.

Eliot, " the apostle of the Indians," success of his
labours, xv. 72.

Elys, Edmund, son of a clergyman in Devonshire,
xvi. 2 ; his reply to Owen's " True Natui'e of a
Gospel Church," xvi. 2.

Emett, Dorothy, conversion of, ascribed to Owen's
preaching in Dublin, vol. viii p. viii.

Episcnpixis, leader of the Remonstrants on the
death of Arminius, x. 3.

Eshcol, when and under what circumstances pub-
lished, xiii. 52 ; its design, xiii. 52.

Essex, the army of the Earl of, viii. 474.

Estiva, writer of " gumma Theologia?," and certain
commentaries, v. 348.

Estivick, Nicolas, work of, in reply to Biddle, xii. 4.

Ethel/rid, king of Northumberland, carnage by,
xiv. 102.

Eugubium, a small town about eighty miles from
Kome, XV. 300.

Eusebius, specific allusion to the Epistles of Igna-
tius by, xi. 75. Quoted regarding the introduc-
tion of Christianity into Britain, xiv. 96.

Eutychc.s, a presbyter and abbot at Constantinople,
his history and opinions, i. 229.

Evelyn, Sir John, patron of Long Ditton, county of
Surrey, x. 14S.

Everard, a disbanded soldier at Cobham, self-styled
prophet, etc., ix. 197.

Exclusion bill, stormy discussions about the, viii.
594.

Expurgatorius, Index, work of Bellarmine placed
in the, v. 11.

Ezra, Aben, his opinion apparently adopted by
Owen, iii. 96.

Fairfax, Lord, general of the Parliamentary army,
viii. 72.

Felix, bishop of Aptunga, ordained Csecilian, .xv.
369.

Ferguson, Robert, his work against Sherlock, ii.
276.

Firmin, Giles, a Nonconformist divine and physi-
cian, xiii. 20S.

Flamsteed and llallcv, observations on the comet
ofl6S0-81, by, ix. 11.

Fordham, in Essex, Owen's labours in, i. 464, viii.
2. By whom conferred upon Owen, x. 4.

France, church of, articles of synod in Holland em-
bodied in standards of the, x. 3.

Friends, Owen's ftviju nt allusion to the views of
the, in liis work on the Spirit, iv. 4. Tlie essen-

tial principle of their system, what it is, iv. 4.
Their views concerning the Scriptures, iv. 4.

GaU, Theophilus, author of " The Court of tlie Gen-
tiles," ix. 337.

Geneva, church of, articles of general synod in Hol-
land acquiesced in by, x. 3.

Gesenius, view of, concerning the Hebrew points,
xvi. 346.

Gib, Rev. Adam, superintended an edition of Owen's
"Death of Death," etc., x. 141. His edition of
Owen's " Death of Death," etc., referred to, x.
407.

Gibbon, his " Decline and Fall of the Roman Em-
pire" quoted, xiv. 235.

Gibson, Bishop, author of " Preservative against
Popery," xiv. 482.

Gieseler, referred to concerning " Utraquists," viii.
264.

Gilbert, Thomas, comliated Owen's views main-
tained in the "Diatriba," x. 482. An admirer of
Owen, and employed to write his epitaph, x. 4S'2.

Gildas, a writer of the sixth century, referred to,
xiv. 97.

Glastoiibury, Somersetshire, first Christian church
in Britain said to be erected at, xiv. 95.

Godfrey, Sir Edmondsbury, information by Titus
Gates lodged before, ix. 13. Murdered in a field
near Loudon, ix. 13.

Goffe, Colonel, Caiyl in Scotland with, and Major-
Ueneral AVhalley, ix. 256.

Gomar, a professor in the University of Leyden,
X. 3. Opposed the appointment of Arminius, x. 3.
Dispute between Arminius and, on predestina-
tion, x. 3.

Gomarists, dispute between Arminians and, in
Holland, x. 140.

Goodman, Dr, rector of Hadham, his " Inquiry,"
etc., vii. 74.

Goodwin, John, an able advocate of Arminianism,
history and cliaracter of, x. 4. Owen wrote his
treatise on " Perseverance " against, xi. 2.

Goodivin, Thomas, president of Magdalene College,
died in 1679, ix. 337. Character of, by Anthony
Wood, ix. 337.

GottSihalc, a monk of Orbais, advocated the doc-
trines of Augustine, x. 2. His death in prison,
X. 2. Dispute between Hincmar and, x. 140, 424.

Gower, Stanley, a puritan divine, and member of
Westminster Assembly, x. 147.

Grimshawe, Mr, an active clergyman of the church
of England, v. 4*. Converted by Owen's work
on "Justification," v. 4*.

Gr'itius, Hugo, allusion to by Owen, x. 268. His
treatise entitled, "Defensio Fidei Catholicae," etc.,
X. 268. Distinguished reputation of, in legal
science, x. 268. His history and creed, xii. 4.
Works of, specially his " Annotations," xii. 4.

GuericJce, referred to concerning Utraquists, viii.
264.

Hadrian, the emperor, referred to by Owen, i. 280.
Hagenbach, stranjre assertion of, in his " History of

Doctrines," x. 141.
Hale, Judge, disapproval of Dr Patrick's work, " A

Friendly Debate," etc., by, xiii. 3JS.
HaH, Dr, one of four English deputies to Synod of

Dort, X. 3.
Hallet, a Presbyterian dissenter, openly committed

to Arianism, i. 2.
Halley, comet of, 16S0-81, ix. 11. And Flamsteed,

observations on the comet made by, ix. 11
Halyburton, Professor, work on " Natural and Re-
vealed Religion," by, xvi. 206.
Hamilton, Mr, translation of Owen's " Diatriba,"

by, X. 482.

524

INDICES.

Hammond, Dr Henry, initials of, xi. 27. Owen
assails the reasonings of, in support of episcopacy,
xi. 75. Wrote in defence of the Ignatiau Epis-
tles, etc., xi. 75. Referred to, xiii. 126. " Vindi-
cation," etc., of, referred to, xiii. 175. Contro-
veisy of, with Owen respecting the orthodoxy of
Grotius, xiii. 208.

Hartupp, Sii' John, Bart., Dr Owen's friend, vii. 500.
Use made of a manuscript which belonged to, vii.
500. Alluded to, vol. viii. p. vii. Manuscripts
of, vol. viii. p. viii. Sermon on the death of, by
Dr Isaac Watts, i.\. 18. W rote certain discoui'ses
of Owen in short-hand, ix. 408.

Hayward, " Cases of Conscience " by, ix. 358.

Heath, author of " Flagellum," his testimony con-
cerning Ireton, viii. 342.

Henry, 3Iatthew, his funeral sermon on the death
of Daniel Burgess, ix. 2.

Henry, Philip, greatly benefited by Owen's preach-
ing, vi. 2.

Henrys, families of the, genial influences in, vii. 2.

Hervey, Mr, his expression of admiration for
Owen's work ou " The Glory of Christ,'' i. 274.

Hickman, Henry, pastor of an English congrega-
tion at Leyden, ii. "276. Work of, entitled " Spe-
culum Sherlockianum, etc.," ii. 276.

Hill, Dr, opinion of, on Davenant's " Animadver-
sions," x. 19.

Hoard, a treatise written by, x. 19.

Hobart, Sir Henry, Lord Chief-Justice of the Court
of Common Pleas, xiii. 330.

Holland, influence of Arminian controversy in, on
British theology, x. 3.

Homerton, Loudon, academical institution at, v.
404.

Hook, Kichard, D.D., vicar of Halifax, work of, in
defence of Stilling-fleet, xiii. 304.

Hooker, Thomas, au Independent, contended for
the office of ruling elder, xvi. 2.

Hopton, a general in the interest of Charles I.,
viii. 2.

Home, Rev. T. H., referred to, vol. viii. p. vii.

Home, Mr, minister at Lynn in Norfolk, x. 141.
His reply to Owen ou the " Death of Chi'ist," x.
141.

Horsley, Bishop, quotation from one of his charges,
V. 2.

Hosemann, German name of Andrew Osiander,
V. 11.

Hosius, Stanislaus, a Roman Catholic author, his
works, V. 40.

Hotchkis, Thomas, rector of Staunton, a supporter
of Sherlock, ii. 276.

Howe, John, letter of, to Dr Stillingflett, xiii. 304.
Withdrew from Pinnei-'s Hall lectures, viii.
474.

Hume and Milton unite in praising Lord Fairfax,
viii. 72. Testimony of, in favour of Henry Ire-
ton, viii. 342.

Humfrey, Mr John, author of " Peaceable Disqui-
sitions," iii. 3, V. 3*.

Humjihrey, " Answer to Dr Stillingfleet's Book,"
etc., by, xiii. 304.

Hup/eld settled the question regarding Hebrew
points, in 1830, xvi. 346.

Jgnatiw, Epistles of, Owen impugns the integrity
of the, xi. 75. Diversity of views regarding the,
xi. 76.

Independent ministers, five, edited folio volume of
Owen's Sermons, vol. viii. p. vii.

Independents, improperly blamed for consenting
to the death of Charles I., viii. 128. Catechism,
what, XV. 446. Attacjis upon, xv. 446.

Indies, West, Scottish Covenanters crow^ded into
vessels bound for the, ix. 367.

Indwelling scheme, the nature of, i. 2.

Ireland, sermon preached by Owen after his re-
turn from, viii. 208. Scheme for landing a French
army in, ix. 13.

Irenseus, specific allusion to the Epistles of Ignatius
by, xi. 76.

Ireton, Henrj', son of Gei-man Ireton of Attenton,
Nottinghamshire, his history and chai-acter, viii.
342.

Irish massacre of 1641, refeiTed to by Owen, viii.
232.

Jamaica, Scottish Covenanters sold as slaves in,

ix. 367.
Jansen, the piety of, x. 3.
Jansenists and Jesuits, Owen alludes to disputes

between, xiv. 239.
Jeanes, Henry, rector of Chedsey, work against J.

Goodwin b)', .\i. 4.
Jenkyn, Mr, one of si.x weekly lecturers at Pinner's

Hall, 1672, viii. 474.
Jerome translated into Latin a treatise of Didymus

on the Holy Spirit, iii. 28. Quoted regarding the

introduction of Christianity into Britain, xiv.

96. Ad Evang., expression borrowed from, xv.

300.
Jesuits, use made of casuistry by the, ix. 358. Pe-
lagian leanings of, and favour to the system of

Molina, x. 3.
Jonatlian, author of a Targum, when he lived, xiv.

135.
Junius, an eminent theologian in the University

of Leyden, x. 3.

Kendall, Dr George, rector of Blisland, near Bod-
min in Cornwall, xi. 4. His work in reply to
John Goodwin, xi. 4.

Kennicott referred to, ix. 410, 411.

" Kingdom, Christ's," etc., a sermon preached by
Owen to Parliament, viii. 366. Chai-acter of the
sermon, viii. 366.

Knox, propositions from the works of, burned at
Oxford University, viii. 128.

Lamb, Thomas, a Baptist minister, work of, against
J. Goodwin, xi. 4.

Larroque, anonymous reply by, to Pearson, bishop
of Chester, in 1674, xi. 75.

Lasitius, Joannes, large work of, on the Bohemian
Brethren, xiii. 288.

Laud, convocation of the English chui-ch under,
and the oath " Et cetera," xiv. 5:J2.

Leigh, Mr, appointed to preach before the House of
Commons, vol. viii. p. i.K.

V Estrange, Sii- Roger, work of, in defence of Still-
ingfleet, xiii. 304.

Letters, Provincial, by Blaise Pascal, when pub-
lished in this country, xiv. 191.

Levellers, defeat of, at Burford, when, ix. 197.
Their views, and extent of the mutiny and insur-
rection by, ix. 198.

Levita, Elias, a learned Jew, who wrote in 1520,
xvi. 346.

Lexicon, Dr Robinson's, referred to, i. 222.

Leyden, University of, Arminius called to the va-
cant chair of J unius in, x. 3.

Lisle, Sir George, royalist officer, execution of, viii.
72.

Lob, Mr, the "Slodcst and Peaceable Inquiry," by,
xiii. 304.

Lombard, Peter, bishop of Paris, where born, and
when died, i. 224. Why called "Magister Sen-
tentiarum," i. 224. System of divinity by, ap-
peared in 1172, i. 224.

London, Owen frequently summoned to, for con-
sultation and preaching, vi. 2. The coffee-houses

INDICES.

525

of, vii. 256. Owen's congregation in, after the
Restoration, vol. viii. p. viii. Plague in, extent of
its mortality, ix. 10. Great fire in, in 1666, ix. 11.
Leadenliall Street, Caryl's congregation in, for
some years before his death, ix. 257. Number of
communicants in Caryl's church in, ix. 257. Lord
Mayor, etc., of, commanded to suppress conven-
ticles, xiii. 576.

Lonr/, Mr, of Exeter, work of, in defence of Stilling-
fleet, Xiii. 304.

Zouis XIV., disputes of, with the papal court, xiv.
538.

Lubbcrtus, a learned protestant divine, born in
Friesland, and lived 1556-1625, x. 595. Wrote
several works, his best said to be " De Papa Ro-
mana," x. 695.

Lucas, Sir Charles, royalist officer, execution of,
viii. 72.

Luct'an, " Philopatris," a small piece ascribed to,
viii. 641.

Lucius, British prince of the name of, his useful-
ness, xiv. 98. Dominions and character of, xiv.
98.

Ludloxv, his "Memoir" quoted regarding Henry
Ireton, viii. 342.

Luther, how emancipated from the thraldom of
popish error, v. 2. Charge against, concerning
the sale of indulgences examined, xiv. 105.

Macaulay, Mr, quotation from his "History of Eng-
land," vii. 2. Quotation from, in reference to the
opposition to the Duke of York, viii. 594.

Maccovius, or Makowski, several works by, x. 471.
Said to have been the first among the reformed
that restored the scholastic treatment of theo-
logy, X. 471.

Magmis, St, near London Bridge, Caryl appointed
to the charge of, ix. 256. Caryl ejected from, in
1662, ix. 256.

Mainwaring, Major, conversion of, ascribed to
Owen's preaching in Dublin, vol. viii. p. viii.

Majorinus, a bisliop at Carthage, xv. 369.

Manton, Dr, one of the six weekly lecturers at
Pinner's Hall, viii. 474.

Marcion, the founder of the sect called "The Do-
cetJE," i. 329. His general principles, ii. 382.

Marets, Des, an opponent of Amyraut in the atone-
ment controversy, x. 140.

Marshayn, Sir John, his " Canon Chronicus Mgyp-
tiacus" referred to, xv. 247.

Martyr, Justin, Epistle to Diognctus commonly
printed among the works of, v. 2.

Marvell, his famous " Rehearsal Transprosed," when
published, xiii. 344.

Mather, Cotton, an Independent, contended for the
office of ruling elder, xvi. 2.

Mather, Nathaniel, preface to Owen's work " Of the
Spirit as a Comforter," by, iii. 2. Son of Richard,
and pastor of Lime Street congregation, London,
iv. 354. Preface to Owen's " Discourse of Spirit-
ual Gifts," by, XV. 250.

Mather, Richard, an eminent puritan divine of
Lancashire, iv. 354.

Mather, Mr Samuel, antagonist of Cane, who wrote
in reply to " Fiat Lux," xiv. 2.

Maurice, head of the house pf Orange, seized upon
the government of the States of Holland; by what
means, x. 3.

Mayer, a German theologian of the Lutheran
church, ix. 358. List of the authors on casuistry
by, in his " Bibliotheca Biblia," ix. 368.

M'Crie, the late Dr, his opinion of Owen's " Christo-
logi.^," i. 2. His " History of the Reformation of
Italy"' referred to, ii. 392. II is opinion of Owen's
sermon on the decapitation of Charles I., viii. 128.

Mede, Joseph, Owen refers to a work by, vii. 160.

Menage, witty epigram concerning Hugo Qrotius

by, xii. 4.
Merovingian race of French kings, the last of the,

viii. 205.
Metaphrastes, Simon, a writer of the tenth centuiy,

xiv. 96.
Michaelis referred to, ix. 410.
Miletiu-!, a deposed bishop, certain bishops and

presbyters ordained by, ix. 461.
Milner embodied Augustine's " Confessions'' in his

" History of the Church," iii. 337.
Milton and Hume unite in praising Lord Fairfax,

viii. 72. Proceedings against, and J. Goodwin

conjointly, why, xi. 2.
Mishna, Owen's reference to, xiii. 467.
Molina, Louis, lectures on " The Concord of Grace

and Free-will" by, x. 3.
MoUnism, what it was, and how assailed, x. 3.
Montanus, impious heresy of, xiv. 99.
More, or Moore, Thomas, author of " The Univer-
sality of God's Free Grace," x. 140. Late a

weaver at Wilts, near Wisbitch, according to

Thomas Whitefield, x. 141. Referred to by Owen,

X. 149.
Mortlake, in Surrey, David Clarkson ejected from,

V. 300.
Moscwovius, Jerome, and others, revised the first

Racovian Catecliism, xii. 4.
Moulin, Louis Du, professor of history at Oxford,

xiv. 530.

Nantes, edict of, confirmation of, secured by Pro-
testants, X. 6.

Naseby, battle of, viii. 342.

Neal, the reader referred to, viii. 428. His " History
of the Puritans " referred to, viii. 474. Represen-
tation of the Earl of Warwick by, x. 145.

Neander referred to, xiv. 96.

JVeononiiaiis, a certain party called, viii. 474.

Nestoritts born at Germanica, in Syria, i. 230.

Newton, on what basis he proved the orbit of
comets, ix. 11.

Nice, council of, its decree concerning certain
bisliops and presbyters, ix. 461.

Nicholas, Sir Edward, one of the Secretaries of
State,' xiv. 174.

Noble, his " Memoirs of the Cromwell Family"
quoted regarding Ireton, viii. 342.

Nonconformists, penal laws against, suspended,
viii. 474. A tract in defence of, by Owen, vii.
262.

Noiiconformity, stringent measures of government
against, vi. 154.

Nottingham, Lord Ch., work of Sir H. Hobart, re-
vised and corrected by, xiii. 330.

Novatianus, or Novatus, bishop of Rome, xv. 368.

Novatians, the principles held by, xv. 369.

Oates, Titus, was thought to have discovered the
Popish Plot, ix. 13,

Oleaster, a Portuguese Dominican, his Commen-
taries, ii. 443.

Omer, St, Jesuit college of, Titus Oates entered,
ix. 13.

Onh-elos lived about B.C. 60, xiv. 135.

Origen, specific allusion to the Epistles of Ignatius
by, xi. 75.

Orme, Mr, quotation from, v. 4*. Valuable Memoir
of Owen by, viii. 2. His list of Owen's works re-
ferred to, vol. viii. p. vii. A remark of, regarding
the effect of Owen's preaching, vol. viii. p. viii.
Objection by, to the warlike tone of certain dis-
courses of Owen, viii. 72. An insinuation again.st
Owen repelled by, viii. 72. Opinion of, regarding
Owen's preaching on the decapitation of Charles
I., viii. 128. Opinion of, regarding the date of

)26

INDICES.

Sermon iv. vol. -fiii., viii. 208. Opinion of, on
Owen's sermon on Ezek. xvii. 24, viii. 312. Re-
marks by, in reference to Thomas Moore, x. 141.
Opinion of Mr Home, minister at Lynn, in Nor-
follf, by, X. 141. Opinion of Owen's " Diatriba "
given by, x. 482. Supposition of, regarding an
unpublislied document of Owen, xiii. 2. Ascribes
Owen's " Word of Advice, " etc., to the year 1667,
or before it, xiii. 576. His remark on Owen's
"Discourse conci'rning Liturgies," etc., xv. 2. His
views of Presbyterianism, xvi. 2. His charge
against Owen concerning Walton's Polyglott, xvi.
345.

Osiaader, Andrew, born in Franconia, preacher at
Nuremberg, and professor of theology in the
University of Kijnigsberg, v. 11 .

Ostorodius, a Polish Socinian, x. 3.

Overbwy, Sir Thomas, junior, supposed to be the
"person of honour" to whom Owen addressed
his letter on " Indulgence and Toleration Con-
sidered," xiii. 618.

Oxford, Charles I. left, in disguise, viii. 2. Parlia-
ment met at, on account of the plague In Lon-
do:), xiv. 522. Oath imposed on Nonconformists
by Parliament at, xiv. 522.

Palmer's " Nonconformists' Memorial" referred to,
viii. 474.

Parker, Samuel, assaults on the doctrines of grace,
etc., by, iii. 2. Rebuked in severe yet calm
terms by Owen, iii. 2. " Discourse of Ecclesiasti-
cal Polity, etc.," by, xiii. 344. Author of " De-
fence and Continuation of the Ecclesiastical
Polity," iii. 121.

Parliament, Owen frequently summoned to preach
before, vi. 2. Long, patriotism of the, vi. 88.
Owen a favourite with, vol. viii. p. ix. Owen's
sermon from Heb. xii. 27 preached before, viii.
244. Summoned by Cromwell to meet at West-
minster, 1656, viii. 398. Owen preached before,
from Isa. xiv. 32, viii. 398. Agreed to support
the Protector in the war against Spain, viii. 398.
Owen preaclied before, October 30, 1656, viii. 428.
Convened January 27, 1659, viii. 454. Owen
called to preach before, February 4, 1659, viii. 454.
Met at Oxford in March 1681, viii. 594.

Parliamentary forces, a species of communism in
the, ix. 197.

Pascal, sarcasm of, against the casuistical system of
the Jesuit.?, ix. 338. The genuis of, x. 3. " Pro-
vincial Letters " by, published in this country in
1657, xiv. 191.

Patrick, Dr Simon, bishop of Chichester and Ely,
work of, referred to, xiii. 358. Paraphrase and
critical commentaries on the books of the Old
Testament, by, xiii. 358.

"Patrum Bibliotheca," reference to by Owen, xv. 20.

Paul, Gregory, first Racovian Catechism ascribed
to, xii. 4.

Paul, the apostle, the Christian chui-ch first planted
in Britain by, xiv. 96.

Pauison, Mr John, sermon of, against J. Goodwin,
xi. 4.

Payne, Mr, had charge of the original publication
of Owen's " Meditations," i. 274

Pearson, bishop of Chester, author of " Vindicise
Epistolarum S. Ignatii," xi. 75.

Pepin, deposed Childeric IIL, and succeeded to the
crown of France, viii. 265.

Perrinchief, Richard, works of, in answer to Dr
Owen, xiii. 542.

Petavius, a learned Jesuit, said prayers for the re-
pose of the soul of Grotius, xii. 4.

Peter, whether he ever visited Britain, xiv. 96.

Pezrild, Christopher, printed at Amsterdam the
best edition of the Racovian Catechism, xii. 4.

Pierce, a presbyterian minister, openly committed
to Arianism, i. 2.

Pighi, two writers of the name of, born at Campen,
Overyssel, v. 12.

Pike, " Cases of Conscience," by, ix. 358.

Pinner's Hall, in Old Broad Street, London, weekly
lectures in, viii. 474.

Piscator, a learned professor of divinity at Her-
born, author of several works, x. 603.

Pulhill, Edward, " Answer to the Discourse of Mr
William Sherlock" by, ii. 276.

Polycarp, specific allusion to the Epistles of Igna-
tius by, xi. 75. Epistle to, Syriac version of, how
discovered, xi. 76.

Poole, Matthew, author of the " Synopsis Critico-
rum," ix. 337. Work of, in reply to Biddle, xii. 4.

Popery, lectures against, delivered at Southwark,
viii. 474.

Popish recusants, penal laws against, suspended,
viii. 474. Plot, Titus Gates was thought to have
discovered the, ix. 13.

Powell, Rev. Vavasor, publications of, referred to,
viii. 428.

Prayer, Book of Common, resumed in the royal
chapel on the Restoration, xv. 2. Ordained to
be read in the House of Peers, xv. 2. Confer-
ence between bishops and Presbyterians to re-
vise the, XV. 2.

Presbyterian government, Owen's views of, xv. 446,
xvi. 2.

Presbyterians and Independents, weekly lectures
by, viii. 474.

Prideaux, Dr, regius professor of divinity at Ox-
ford in 1615, xi. 626.

Prosper, quoted by Owen in support of his views
on the atonement, x. 140.

Prynne and Edwards, enemies of John Goodwin,
xi. 3.

Puritans, exaggerated ascription of austerity to
the, vii. 2. True character of the decorum of the,
vii. 2.

Quaker, a, reviewed certain opinions of Owen, xiii.
508.

Quakers, mysticism of, and when they first came
into notoriety, iii. 2. And Romanists, in what
they agree, iv. 118. Baxter engaged in a dispute
with, xiii. 508. Their doctrine of the inward
light refuted by Owen, xvi. 282, 424.

Rainbow, Dr, bishop of Carlisle, xiii. 576.
liakau, a town in Poland, whence the name of

" Racovian Catechism," ii. 393, xii. 4.
Reformers, justification by faith the uniform doc-
trine of the first, v. 2.
Regale, what it was, xiv. 538. Disputes about the,

xiv. 538.
Regenuohcius, author of " Systema Historico-Chro-

nologicum," etc., xiii. 288.
Remigius, president of the council at A'alence in

A D 855, X. 424.
Remonstrants, why the followers of Arminius were

called, X. 3.
Resbury, Richard, vicar of Oundle, writing of,

against J. Goodwin, xi. 4.
Rhcims, an English New Te.stament printed at, in

1582, xiv. 201. Edition of New Testament highly

objectionable, xiv. iiOl.
Richardson, John, of Cambridge, his " Prfelectiones

Ecclesiasticae" referred to, xiv. 398.
Rivet, an opponent of Amyraut in the atonement

controversy, x. 140.
Rogers, John, his singular work, "The Heavenly

Nymph," vol. viii. p. viii.
Rolle, Samuel, aNonconformist,lus writings against

Sherlock, ii. 276.

INDICES.

527

romanus, Clemens, opinion of, regarding tlie
apostle Paul quoted, xiv. 96.

Home, church of, the " indelible character" a dogma
of the, ix. 461 ; its view of ordination, ix. 461.
Peter's residence in, present state of the con-
troversy in regard to, xiv. 286. Substance of the
ancient testimony regarding, xiv. 287. The au-
thority of Scripture in regard to the question, xiv.
288.

Rota, the, an important ecclesiastical court at
Rome, XV. 275.

Royalists, gallant defence of Colchester by, viii.
72.

Rule, Mr Gilbert, " The Rational Defence of Non-
conformity" by, xiii. 304.

Rumford, thanksgiving for deliverance at, viii. 72.

Rupert, Prince, di;feated Iretoa at the battle of
Naseby, viii. 342.

Rutherford, Samuel, the eminent Scotch divine,
referred to, x. 347.

Salter's Hall, lecture established at, viii. 474.

Samosatenm, Paulus, bishop of Antioch, his char-
acter and heresies, ii. 398.

Sanderson, bishop of Lincoln, two works on ca-
suistiy by, ix. 358.

Sandius, fiist Raeovian Catechism ascribed to Gre-
gory Paul by, xii. 4.

Sarpi, Paul, " History of the Council of Trent" by,
viii. 142, xiv. 392, xv. 121. " Treatise of Benefi-
ciary Matters"' by, xiii. 331.

Saumaise, De, pronounced much of the Ignatian
Epistles to be spurious, xi. 75.

Saumur, divines of, their sentiments regarding the
atonement, x. 140.

Savoi/, conference at the, in 1658, and Confession of
Faith, ix. 256.

Saxon Invasion, character and fruits of the, xiv.
101.

Schlichtingitis, Jonas, a Socinian author, his works,
ii. UO, V. 48.

Schomann, George, a confession of faith prepared
by, xii. 4.

Schultens, the Dutch critic, referred to, ii. 72. View
of. concerning the Hebrew points, xvi. 346.

Scot, Sir Edward, " Duty of Pastors," etc., dedicated
to, xiii. 2.

Sententiarii, who they were, v. 12.

Septuaginl, alluded to by Owen, xiv. 135.

Sermons, Dr Owen's, the most complete collection
of, vol. viii p. vii. Posthumous, where contain-
ed, vol. viii. p. viii.

Sherlock, AVilliam, rector of St George, Botolpli
Lane, controversies with Owen, ii. 276. Works
of, on the Trinity, i. 2. AVorks in defence of Dr
Stillingfleet, by, xiii. 304.

Simonis, an eminent critic, iii. 96.

Simson, Mr John, appointed to preach before the
House of Commons, vol. viii. p. ix.

Smalciits, Valentine, generally said to be the com-
piler of the Raeovian Catechism, x. 661. And
others revised the first Raeovian Catechism,
xii. 4.

Smith, Dr Pye, his " Scripture Testimony to the
Messiah" refeiTed to, Iv. 118, v. 404, ix. 410.

Socinus, Lfelius, uncle of Faustus Socinus, his
history, ii. 392.

Socinus, Faustus, the nephew, his life and charac-
ter, ii. 392, V. 2.

Socinianism, oi-igin of, disputed, ii. 392. When
introduced into England, xii. 3.

South. Dr, work of, on the Trinity, i. 2.

" SouthwarJc, Morning Exercises against Popery,
at," by Owen, vol. viii. p. vii.

Spain, the inveterate enemy of England, and of
English Protestantism, viii. 398.

Spanheim, to whom he ascribes the origin of the
Arminian controversy in Holland, x. 3. An op-
ponent of Amy raut in the atonement controversy,
x. 140.

Sixlman, the learned antiquarian, opinion of, re-
garding the Epi.stle of Eleutherius, xiv. 398.

Spencer, Dr, celebrated work of, when published,
XV. 246.

Sprigge, Mr Joshua, his history, x. 425.

Staphylus, a violent enemy of the Reformation,
viii. 206.

Stapleton, a celebrated Roman Catholic divine,
born in Sussex, viii. 206.

Slatoriii^, Peter, junior, joined with F. Socinus to
revise first Raeovian Catechism, xii. 4.

" Statute, Bloody," the character of the, xiii. 408.

Stillinqfieet, Dr, dean of St Paul's, reply to, by Hugh
Paulin de Cressey, iv. 247. Sermon by, before
the Lord Mayor of London, xiii. 304. A legend
repudiated and exposed as a monkish fiction by,
xiv. 95.

" Summa, Theologica," meaning of, v. 12.

Tacitus, curious incident recorded by, xiv. 97.

Targum, alluded to by Owen in reference to Job
vi. 20, ii. 225.

Targums, the principal, whose they are, xiv. 135.

Taylor, Jeremy, the " Ductor Dubitantium" of, ix.
358. Owen's great contemporary, xiii. 542.

Telescopes not i n vented till the close of the sixteenth
centmy, i. 376.

TertuUian, devotes five books to the refutation of
the errors of Marcion, ii. 3S2. Quoted regarding
the introduction of the gospel in to Britain, xiv. 97.

Testard, a scholar of Cameron at Saumur, x. 140.

" Testimony, Solemn, against Toleration," etc., by
General Assembly of the Church of Scotland, viii.
164.

Tetzel, pretext for which a commission to sell indul-
gence; was given to, xiv. 105.

Texts and words in Scripture explained :— Gen. iv. 1,
ii.l24. 2?am.xxni.5,ix.410. 2Chron. xxix. S3,
X. 368. Job XXII. 24, ii. 77; xxvi. 13, iii. 96.
Ps. xviii. 4, iii. 181; lxxvi. 5, ix. 202. Cant. v. 11,
ii. 71; V. 14, ii. 77. Amos iv. 1.3, iii. 49. Matt.
I. 19, X. 564. Acts xs. 28, ii. 416. Rom. in. 26,
X. 564 ; XII. 6, iv. 198. 2 Cor. iil. 18, i. 222.
Heb. II. IS, ix. 391; iv. 14, i. 248; x. 20, ix. 664,
2 Pet. I. 4, iii. 578. 1 John l. 9, x. 564.

Theodoret quoted regarding the introduction of
Christianity into Britain, xiv. 96.

" Theologica Summa," meaning of, v. 12.

TJieophilus of Antioch, specific allusion to the
Epistles of Ignatius by, xi. 75.

" Theron and Aspasio," Hervey's, quoted, i. 274.

Thorndike, Herbert, one of Walton's assistants In
the preparation of his " Polyglott," xiii. 12.

Tliou, Jacques- A uguste de, one of the presidents of
Parle.ment de Paris, viii. 612. His history, de-
scription of St Bartholomew's Day in, viii. 612.

Tillemont, opinion of, concerning the Epistle to
Diognetus, v. 2.

TilUitson on natural religion, iv. 4.

Todd, Mr, his charge against Owen, xvi. 345.

Toi^lady, insinuations against Venner and J. Good-
win by, -Ki. 2.

Tmdmin, estimate of John Biddle by, xii. 3.

Transylvania, divisions among the reformers of,
ii. 393. Prince of, his cruel intolerance, ii. 393.

Trent, council of, influence of the Jesuits in, x 3.

Triers, commission of, Caryl acted on the, ix. 256.

Trinity, controversy on tho subject of the, in Eng-
land, i. 2. The Second Person of the, treatise of
Owen relating to, i. 464.

Troughton, Mr John, of Bicester, " An Apology fot
the Nonconformists," etc. by, xiii. ."04,

528

INDICES.

Ttvclls, Dr, in his bio2:rnphy of Pococlce, accuses

Owen, xvi. 345.
Twisse, Dr William, prolocutor of the AYestminstev

Assembly, x. 4S2.

Ulenbergius, Casparus, author of a Komanist cate-
chism, V. 16.

XTniformity, Act for, liturgy ratified by the, xv. 2.

XJnigenitus, the bull, lasting triumph for Jesuitism
secured by, x. 3.

Ussher, an edition of the Epistles of Ignatius by, in
1644, xi. 75. Conjecture of, concerning a Syrian
manuscript of the Ignatian Epistles, xi. 76.

Valence, council held at, in a.d. 855, x. 424.

Vanini, John Baptist, a weak enthusiast, Owen
probably alludes to, xiv. 75.

Vasquez, a Roman Catholic writer, works published
at Leyden, when, v. 11.

Vatablus, a celebrated Hebrew scholar, born in
Picardy, ii. 443. His notes on the Old Testa-
ment, ii. 443.

Vedelius brought out a Genevan edition of the Ig-
natian Epistles, xi. "5.

Venner, styled by Toplady the leader of the Fifth-
monarchy Men, xi. 2.

Vernon, Rev. Geoi-ge, Owen's defence of his char-
acter from the charges of, xiii. 518.

Vicentine " colleges," Socinians trace the origin of
their peculiar tenets to, n. 392.

Vicenza, religious meetings held at, by Laslius So-
cinus and others, ii. 392.

Vincent, Rev. Nathaniel, A.M., editor of " The
Morning E,Kercise against Popeiy," etc., viii. 474.

Voidovius, a Polish Socinian, x. 3.

Volkelius, John, and others revised the first Rar
covian Catechism, xii. 4.

VossH, Q. J., "Responsio ad Herm. Ravenspergeri,"
etc., refuted by Owen, x. 590.

Vossius, an edition of the Epistles of Ignatius by,
in 1646, xi. 75.

Wales, spiritual destitution in, portrayed by Owen,
viii. 2. Owen's special interest for the religious
welfare of, viii. 428. Act passed by Parliament in
favour of, 1649, viii. 428.

Wall, Mr Thomas, "More Work for the Dean," by,
xiii. 304.

Walton, Brian, Owen's controversial writings
against, iv. 214. Editor of the " London Poly-
glott," Owen's controversy with, xvi. 282, 345.

Walton-upon-Thames, disturbance in the parish
church of, ix. 107.

Ward, Dr, one of four English deputies to Synod
of Dort, x. 3.

Warwick, Earl of, how represented by Neal, x. 145.
Admiral of the parliamentary fleet, x. 145. Owen
received the presentation to Coggeshall from, x.
145.

Watts, Dr Isaac, Owen's successor in London, i. 2,
V. 404, ix. 18.

Westminster, Racovian Catechism burnt at, xii. 4.

Whalley, Major-General, and Colonel Qoffe, Caryl
in Scotland with, ix. 256.

Whiston expelled from Oxford for his Arianism in
1710, i. 2.

Mliital-er pronounced much of the Ignatian Epis-
tles to be spurious, xi. 75.

WTiiCby, Dr, " Exam en Variantium Lectionum,"
by, xvi. 346.

^Vhitefic.ld, Thomas, " minister of the gospel at
Great Yarmouth," ix. 141. His reply to Thomas
Moore, ix. 141.

Whitehall, Book of Common Prayer in the royal
chapel at, XV. 2.

Whitelocke, SirBulstrode, " Memorials" of, referred
to, viii. 366. Lord Clarendon sent for Owen by,
xiv. 174.

Wilberforce, Mr, his " Practical "View" referred to in
commendation of Owen " On Mortification," vi. 2.

Wilkins, Dr, bishop of Chester, xiii. 576.

Willet on Daniel, referred to, ix 396.

Williams, Dr, work by, in refutation of Crisp's
views, viii. 474.

Williams, Mr Joseph, of Kidderminster, curious
fact in the life of, v. 4*.

Winer's " Idioms of the Greek Language" referred
to, X. 504.

Winter, Rev. Richard, B.D., a minister in Loudon,
ix. 518.

Wodrow the historian, statement of, regarding
Ouen and Presbyterianism, xvi. 2.

Wolsley, Sir Charles, Bart., v. 3*. His " Justifica-
tion Evangelical," v. 3*. His i-emark referring
to Dr Owen, v. 3*.

Tl'ood, Anthony, observations by, on Owen asapulpit
orator referred to, vol. viii. p. viii. (Pref ), ix. 256.

Worcester, battle of, Owen preached on day of
thanksgiving for, viii. 312.

Wordsand phrasespeculiarin themselves or as used
by Owen, and explained by the editor : — " Abode,"
viii. 595 ; " all and some," xiii. 201 ; "archiman-
drite," i. 299; "ardelio," xiii. 284 ; " cates," iii.
186; "chemarims," viii. 381 ; " Christians," xiii.
23; "communion," ii.2; "curst," xiii. 341 ; "ela,"
xiv. 169 ; " elicit," iii. 284 ; " En herbam ! " x. 254 ;
" euctical," ix. 456 ; " forisfacio," v. 37; " icono-
latry," viii. 267 ; "imperate," iii. 284; "import-
ance," ix. 32 ; " inconsutilous," xiii. 19 ; " lestri-
cal," xiv. 235 ; " lurry," xiii. 357; " mass," xiv.
113 ; " misprision," x. 154 ; " notarjecon,"xvi. 397 ;
"objected," iii. 247; "Orleans gloss," viii. 168;
"Papalins," xiii. 142; "Pcshito," xvi. 412; "pro-
catarctical," v. 207; " prolepsis," x. 517 ; " resent-
ment," iii. 597 ; " Solifidians," ix. 25; " St," xiv.
32S ; "stochastic," xiv. 6; "synaxis," xiv. 150;
" Tarshish," ii. 77; "temura,'' xvi. 397 ; "to pre-
vail one's self," vii. 6 ; " Uphaz," ii. 71; " vocales,"
xvi. 398 ; " welt," x. 72, etc.
Wycliffe Society, Clarkson's miscellaneous works
in one of the volumes of the, v. 300.

A'ipMlin, a monk of Constantinople, ii. 446.

York, James, Duke of, opposition to his accession
to tlie throne, viii. 594. Marriage with the Prin-
cess of Modena condemned, xiv. 482

ZacJiary, Pope, crown of France transfeiTed to

Pepin by the sanction of, viii. 265.
Zebedee, James the son of, said by some to have

been the first to introduce Christi;inity into our

island, xiv. 95.
Zelotes, Simon, Bishop Taylor and Dr Cave believe

that he must have been in Britain, xiv. 95.
Zurich, La>lius Socinus settled and died in, ii. 392.

INDICES. 529

III.— INDEX TO THE WORKS OF OWEN,

ACCORDING TO THE AEBANGEMENT OF THE VOLUMES IN THE PRESENT EDITION.

I. DOCTRINAL DIVISION.

Date.

I. Treatises relating cMefly to the Person and Work of Christ.

Xpumkoyia, or a Declaration of the Glorious Mystery of the Person of Christ, . 1679

Meditations and Discourses on the Glory of Christ, etc., .... lOSi

Meditations and Discoui'ses concerning the Glory of Christ Applied, etc., . . 1691

Two Short Catechisms, wherein the Doctrines of Christ are Explained, etc., . . 16-15

2. Treatises relating to all the Persons of the Trinity.

Of Communion with God the Father, Son, and Holy Ghost, each Person distinctly, etc., 1657
A Vindication of some Passages in a Discourse concerning Communion with God, . 1674

A Brief Declaration and Vindication of the Doctrine of the Trinity, . . . 1669

3. Treatise relating to the Holy Spirit.

Tlviv^xToXoyiot., or a Discourse on the Holy Spirit, etc., ..... 1674

4. Treatises relating to the Holy Spirit, continued.

The Reason of Faith, etc., ......... 1677

^Cn(ri; Tlviu/jcecTiz-/!, or the Causes, Ways, and Means of Understanding the Mind of God,

as Revealed in his Word, ......... 1678

A Discourse of the Work of the Holy Spirit in Prayer, etc., .... 1082

Two Discoui-ses, of the Holy Spirit as a Comforter, and as the Author of Spiritual Gifts, 1693

5. Treatises relating to Justification and Faith,

The Doctrine of Justification by Faith through the Imputation of the Righteousness of
Christ, etc., ........... 1077

Oospel Grounds and Evidences of the Faith of God's Elect, etc., . . . 1695

II. PRACTICAL DIVISION.
VL 1. Treatises on Experimental Religion.

Of the Mortification of Sin in Believers; the Necessity, Nature, and Means of it, . 1656

Of Temptation; the Natm-e and Power of it, etc., ..... 165S

The Nature, Power, Deceit, and Prevalency of Indwelling Sin, etc., . . 1608

A Practical Exposition on Psalm cxxx., etc., ...... 16S8

VII. 2. Treatises on Experimental Religion, continued.

The Nature of Apostasy from the Profession of the Gospel, etc., .... 1076

•tpivrifjiM rou XlviCfjLaTos, or the Grace and Duty of being Spiritually Minded, . . 1681

Of the Dominion of Sin and Grace, etc., .... . . 1688

lu. 3. Sermons Published dui'ing the Lifetime of Owen.

Sixteen Sermons, ......... 1646-1681

IX. 4. Posthumous Seimons.

One Sermon, ........... 1690

Thirty Sennons, -i ,.,,,
Fourteen Discourses on Cases of Conscience, j • • • • • "

Thirteen Sermons, .......... 1756

Twenty-five Sacramental Discourses, ....... 1760

III. CONTROVERSIAL DIVISION.
1. Arminian Controversy.

&iofj,a.X''^ AirsJouir/airTiasii, or a Display of Arminianism, etc., .... 1642

Salus Eloctorum, Sanguis Jesu ; or the Death of Death in the Death of Christ, etc., . 1647

Of the Death of Christ, the Price he Paid, etc. [in Reply to Baxter], . . . 1650

De Divina Justitiil Diatriha, etc., ........ 1053

VOL. XVL 34

530

INDICES.

VoL Dat».

XI- 2. Arminian Controversy, continued.

The Doctrine of the Saints' Perseverance Explained and Confirmed, etc., , . 1654

xn. 3. Socinian Controversy,

Vindicife Evangelicae; or the Mysteiy of the Gospel Vindicated, etc., . .. .. 1655

Of the Death of Christ [Appendix to the above, in Reply to Baxter], . . . 1655

Eeview of the Annotations of Grotius, ....--.. 1656

xin. 4. Eights and Duties of Dissent.

The Duty of Pastors and People Distinguished, etc., ..... 1643

Eshcol ; or Rules of Direction for the Walking of the Saints in Fellowship, . . 1647

Of Schism, etc., .......... 1657

Review of the True Nature of Schism, etc. [in reply to Oawdrey], . . . 1657

Answer to a late Treatise of Cawdx-ey about the Nature of Schism, . . . 1658

A Brief Vindication of the Nonconformists from the charge of Schism, etc., . . 1680

Truth and Innocence Vindicated, etc. [in reply to Parlier], .... 1669

Two Questions concerning the Power of the Supreme Magistrate about Religion, etc , 1659

Indulgence and Toleration Considered, etc., ...... 1667

A Peace-offering, in an Apology and Humble Plea for Indulgence and Liberty, etc., . 1667

Grounds and Reasons of Desire for Liberty, ...... 1667

Present Distresses on Nonconformists, ....... 1667

The State of the Kingdom, ........ 1721

Advice to the Citizens of London, ........ 1721

XIV. 5. Popish Controversy,

Animadversions on a Treatise entitled "Fiat Lux," etc., .... 1662

A Vindication of the " Animadversions on ' Fiat Lux,' " . . . . . 1664

The Church of Rome no Safe Guide, etc., ....... 1679

Some Considerations about Union among Protestants, etc., .... 1680

A Brief and Impartial Account of the Nature of the Protestant Religion, etc., . 1682

XV. 6. Church Government.

A Discourse concerning Liturgies, and their Imposition, ..... 1662

A Discourse concerning Evangelical Love, Church-Peace, and Unity, etc., . . 1672

An Inquiry into the Original, Nature, etc., of Evangelical Churches, . . . 1681

A Brief Instruction in the Worship of God, and Discipline of the Churches of the New

Testament, ........... 1667

XVI. 7. Church Government, continued.

True Nature of a Gospel Church, ........ 1689

A Letter concerning the Matter of the Present Excommunications, . . . 1667 ?

A Discourse concerning the Administration of Church Censures, ... ?

An Answer to Two Questions, with Twelve Arguments against any Conformity, etc., 1720

Of Marrying after Divorce in Case of Adultery, ...... 1721

Of Infant Baptism and Dipping, ........ 1721

Reflections on a Slanderous Libel against Dr Owen, in a Letter to Sir Thomas Overbuiy, 1670

MiSCELLAJiEOUS : —

The Divine Original of the Scriptures, ....... 1659

Vindication of the Hebrew and Greek Texts, ...... 1659

Pro Sacris Scripturis Exercitationes adversus Fanaticos, .... 1658

Poema, ........... 1654

Oi-ationes VI., .......... 1721

IV. HISTORICAL DIVISION.*
XVII. Treatise relating to the History of Theology.

QtuXtytCixivti. TlatTiUxna,, sive de Natura, Ortu, Progressu, et Studio Vera Thoologise, 1661

V. EXEGETICAL DIVISION. t

xvin.-xxiv.

Exposition of the Epistle to the Hebrews, 7 vols.,

1668-16S4

• In order to furnish a complete view of the author's works, a reference to this important treatise is here inserted, although
not embraced in the Miscellaneous Works, as originally announced for pub'ication in this edition. It forms the 17th volunie
of the entire works of our author. It may be added, t'lat his " Primer forChiliiren '* has never been recovered. His'* Exerci-
tations on the Sabbath" appear in the ijlace which Owen intended them to occupy, — among the Prelimin iry Dissertations
prefixed to his " Kxposition ot the Epistle to the Hebrews."

t A reference to this department of the author's works is necessiry to complete a general view of them. Ihe volumes under
this division are vols. xviii.-xxiv. in the complete edition of his works.

INDICES.

531

IV.— INDEX TO THE WOEKS OF OWEN",

IN THEIR ALPHABETICAL ORDER.

TITLES OF THE WORKS.

NOTES AND OPINIONS EESPECTING THEM.

Advice to the Citizens of London,
Animadversions on " Fiat Lux,"
Animadversions, Vindication of
Annotations of Grotius, Review of the
Apostasy, Nature of ... .
Arminianism, Display of . . .
Baptism, On Infant ....
Catechisms on the Doctrine of Christ,
Causes, etc., of Understanding tlie Miudof God,
Churches, Evangelical, Inquiiy into .
Churches, Instruction in Discipline of
Church, True Nature of a Gospel
Church Censures, ....

Church of Rome no Safe Guide,
Comforter, AVork of the Iloly Spirit as a
Communion with God,
Communion witli God, Vindication of
Conformity to Worship not of Divine Institution,

Twelve Arguments against
Death of Death in Death of Christ,
Death of Christ, its Satisfaction and Merit,
Death of Christ, and Justification,
Distresses on Nonconformists Examined, .
Dominion of Sin and Grace,
Eshcol, or Rules for Church Fellowship, .

Evangelical Love, On

Excommunications, Letter concerning
Exercitationes adversus Fanaticos,

Exposition of the Epistle to the Hebrews,

Exposition of Psalm cxxx. .

Gloiy of Christ, Discourses on the

Glory of Christ Applied

Gospel Grounds of the Faith of God's Elect,

Indwelling Sin, Of ... .

Indulgence and Toleration Considered,

Justice, On Divine ....

Justification by Faith, On .

Liberty, Grounds and Reasons of Desire for

Liturgies, Discourse concerning

Marriage after Divorce, On .

Mortification of Sin, On the

Mystei-y of the Gospel Vindicated,

Oiationes VI.

Original of the Scriptures, The Divine
Pastors and People, Duty of
Peace-offering, or Plea for Indulgence
Perseverance of the Saints, Doctrine of the
Person of Christ, Glorious Mysteiy of the

Poema,

Power of the Magistrate in Religion,
Prayer, On the Work of the Holy Spirit in

Reason of i'aith,

Reflections on a Libel,

Schism, Of

Schism, Review of the True Nature of
Schism, Answer to a late Treatise about

gei-mons.

Vol. and page.
Xm. 587
XIV. 3

XIV. 175
XII. 619
VII. 3
X. 5

XVL 258
1.465

!. IV. 119

XV. 189

XV. 447

XVI. 3
XVI. 223

XIV. 483

IV. 353
U 3
n. 277

; XVI. 248

X. 145
X. 431

XII. 591
xm. 579
VII. 501
xm. 53

XV. 59

XVI. 211
XVI. 425

■ xvni. to

, XXIV.
VI. 325
1.275
L418

V. 404

VI. 155
Xin. 519
X. 483

V. 3

XIII. 577

XV. 3

XVI. 254

VI. 3

XII. 5
XVL 481
XVL 297

xm. 3

xm. 643
XL 5
L3

XVL 477
xm. 509
IV. 237
IV. 5
XVL 271

XIII. 91
xm. 209
xm. 279

Vm. 3, etc.

Sermons, Posthumous IX. 3, etc.

Spirit, On the Holy IIL 5

Spiritual Gifts, On the Holy Spirit as the Author of IV. 420

Spiritual Miiideilncss, On VII. 203

State and Fate of Protestantism, . . . XIV. 531

State of the Kingdom, XlU. 583

Temptation, On VI. 89

Theologoumena, XVn.

Trinity, Doctrine of the II. 367

Trutliand Innocence Vindicated, . , . XIII. 345

Union among Protestants, .... XIV. 519

Vindication of the Nonconformists, . . XIII. 305

Vindication of Greek and Hebrew Texts, . . XVI. 345

Vol. and pag

I. LXXIX.
I. LXSX.

I. XXXI.
I. XXXIV.
I. XCVII.

L LXXII.

I. XXXVII.
I. XCIII.

I. IX. and

LXXXIV.
I. IX,

I. LIV.
I. XCVI.

I. LXIV.
I. LXII.

I. LXXIV.
I. XXXIII.

I. LVI.
I. XCIX.

1. Lxxin.

I. LXXIV.
I. LXXIV.

I. XCIV.
I. XCIX.

I. LXXVl.

I. X. and

LXXVI
I. XCIII.
I. LXXXVIII.
I. LIV.

X. and \

.XXVIII. /

I. LXXIV.

Vol. and page.
xm. 576
XIV. 2

XIV. 174
XIL 618
VU. 2

X 2

XVI. 240
I. 464
IV. 118

XV. 188

XV. 446
XVL 2
XVL 210

XIV. 482
IV. 352
n. 2

n. 276

XVI. 240

X. 140
X. 430

xiii.' 676
vn. 600
xin. 52

XV. 58

XVI. 210
XVL 424

VI. 324

I. 274

V.'4b2
VI. 154
xm. 518
X. 482

V. 2
xm. 576

XV. 2
XVL 240

VI. 2
XIL 3
XVL 480
XVL 282, 296

Xin. 2

Xin. 542
XL 2
I. 2

XVL 477
XIII. 508
IV. 236
IV. 4

XVI. 270

XIII. 90
xm. 208
XnL 278

vm. 2,72,128,208,
244, 282, 312, 342,
366, 398, 428, 454,
474, 594

IX. 2, 18, 358, 408,
518

III. 2

IV. 352

VII. 262

XIV. 630
xm. 676
VL 88

II. 366
XIIL 344
XIV. 618
XIII. 304
XVI. 345

532 INDICES.

LIST OF OWEN'S PREFACES TO WORKS OF OTHER AUTHORS.

A Collection of the Works of Dr Thomas Taylor, . . ..... 1653

Justification without Conditions. By W. EjTe, ministei- of the gospel, and pastor of a church in

the city of New Sarum. 8vo. [This preface was omitted in the second edition,] . . 1653

The Pi'ivate Cliristian's Non Ultra ; or, a Plea for the Layman's Intei-preting tlie Scriptures. By

Philolaoclerus, ........... 1656

A Defence of Mr John Cotton from the Imputation of Self-contradiction, charged on him by Mr

Dan. Cawihey. 12mo, .......... 1658

The True Idea of Jansenism, both Historic and Dogmatic. By Theophilus Gale. 12mo, . 1669

Clavis Cantici ; or, an Exposition of the Song of Solomon. By James Dm'ham, late minister at

Glasgow. 4to. [Wood ascribes this preface to Owen, but it is anonymous, and not in Owen's

style], 1669

An Introduction to the Holy Scriptures, etc. By Henry Lukin. 12mo, .... 1669

The Freeness of the Grace and Love of God to Believers. By W. Bridge, . . . 1671

Sermons on tlie whole Epistle of St Paul to the Colossians. By Mr Daillfe. Translated into English

by F. S. With Dr Tliomas Goodwin's and Dr John Owen's Epistles Kecommendaloiy. Folio, 1672
New and Useful Concordance to the Holy Bible. By Vavasor Powell, .... 1673
The Divine Will Considered in its Eternal Decrees and Holy Execution of them. By Edward Pol-
hill. 8vo 1673

The Natui'e and Principles of Love as the End of the Commandment, declared in some of the last

Sermons of Mr Joseph Cai-yl, with an Epistle prefixed by John Owen, D.D. 12mo, . 1673

Scuddei-'s Christian's Daily Walk, ......... 1674

The Difference between the Old and New Covenant Stated and Explained. By Samuel Petto,

minister of the gospel. 12mo, ......... 1674

The Surest and Safest Way of Thriving, By Thomas Gouge, ..... 1674

The Best Treasure ; or, the Way to be made Truly Rich. By Bartholomew Ashwood, . 167-

'i'he Law Unsealed ; or, a Practical Exposition of the Ten Commandments. By James Duiliam,

late minister of the gospel at Glasgow. Svo, Edinburgh, ..... 1676

The Ark of the Covenant Opened ; or, a Treatise of the Covenant of Redemption between God and

Christ as the Foundation of the Covenant of Grace, etc. By a minister of the New Testament.

4to. [The author was Patrick Gillespie, one of the ministers and principal of the University

of Glasgow] 1677

A Practical Discourse of God's Sovereignty, with other material points, etc. By Elisha Coles, 1678
The Glory of Free Grace Displayed. By Stephen Lob. 12mo, ..... 1680
The Holy Bible, with Annotations and Parallel Scriptures, etc. By Samuel Clark. Folio, . 1690
Ness's Antidote to Arminianism. [The preface was given, but not published in the work], . ■

INDICES.

533

v.— INDEX TO PEINCIPAL SUBJECTS AND OCCASIONAL

TOPICS.

Aaron confessing the iniquities of Israel, ix. 597.
Resemblance of Christ's office to that of, xii. 398.
Sons of, properly priests, xii. 400. Enjoined to
teach the people, xiii. 1-5.

Abasement in the remembrance of the deiilement
of sin, a necessary duty, iii. 459. How promoted,
vii. 380. Constant, vii. 532.

Abba, Father, the words explained, iv. 268.

Abfl and Cain, their offerings, iii. 294.

Abhorrence for sin, vi. 374. Self, vi. 540. Of sin in
others, necessity of, ix. 324.

Abiding of the Holy Spirit with believers, ii.
232. Consolation, ii. 251. In Christ, iv. 146. Of
indwelling sin, vi. 10, 166. In prayer, vi. 126. Of
the love of God, vi. 334. With God, vi. 421.
Sense of heavenly things, how attained, vii. 319.
With God, what it is, viii. 444. In Christ, in
spite of opposition, an evidence of true faith, ix.
362. With Christ, the way to recover from decays
of grace, ix. 370. In communion with those from
whom we first receive religion, xiv. 21, 211.

Ability and power lost by man through sin, i. 184.
Of Christ, for his work, i. 228. Of man to discern
the will of God, iii. 102. No, in sinners to purge
themselves from natural pollution, iii. 433. To
comply with the commands of God, mistakes
about, iii. 618. For duty not in ourselves, iii. 619.
Of assent upon testimony, iv. 102. To interpret
Scripture, Iv. 121. Scripture not to be read in
dependence upon our natural, i v. 193. For prayer,
how obtained, iv. 260. Use of, in pi-ayer, iv. 306.
Of speech, iv. 459. For the ministry, whence
obtained, ix. 442. For the administration of
Christ's institutions, xv. 10. No, in man to come
to the knowledge of God, xvi. 468.

Abraham, justification of, v. 162. Issue of tempta-
tion with, vi. 103.

Absence of Christ, impatience of the, ii. 126. Bodily,
of Christ supplied by the Spirit, iii. 193. Of God
from the soul, vi. 619.

Absolute, perfection of God, ii. 90. Authority pos-
sessed by God, iii. 609. Power of God, what he
can do by it, v. 369. Judgments, viii. 616. The
purposes of God are, xi. 142. And supreme head
of tlie church, Christ the, xiv. 363.

Absolution from sin, ii. 176, x. 470.

Abstinence from known sin, v. 78. From things
which Christ has not appointed, part of a Chris-
tian profession, ix 542.

Abuse of spiritual gifts, iii. 16. And deceit, under
pretence of the work of the Holy Spirit, iii. 29.
Of the best duties possible, iii. 455. Of eternal
love, iii. 597. Of the faculties of the soul, iv. 83.
Of learning, iv. 216. Of the doctrine of justifica-
tion, v. 5. Of gospel grace, effect of, vi. 218 Of
the patience of God, vi. 448.

Abyss of providence unsearchable, xiv. 70.

Accents and vowels, Hebrew, iv. 21S, xvi. 386.

Acceptance of obedience, the rule of, iii. 471. Of
Christ in his work, iv. 356. With God, nature
of, V. 30. Many have found, vi. 443. Gracious,
of th ■ satisfaction of Christ, x. 441.

Acceptation with God, grace of, ii. 109.

Access to God in worship, i. 270. Advantage un-
der the new testament in, iii. 190. Boldness in
our, iv. 293. Procured by the blood of Christ,

ix. 55. The glory and beauty of gospel worship,
ix. 65. By the Spirit, ix. 69.

Accidental adjuncts of prophecy, iii. 1.3S. Height-
eniugs of lu-t, vi. 29. Form, what it is, xii. 289.

Accommodation of religion, evil effects of, v. 46.

Accomplishment of Scripture, when improperly ex-
pected, viii. 647. Of the purpose of God, ix. 418.
Of the promises certain, xi. 166.

Account of the Protestant religion, xiv. 531.

Accursed, Christ blasphemously, by the Jews, iii.
17. The death of Christ was, xii. 486.

Accuser, Satan an, iv. 360.

Acknowledgment of sin, vi. 302.

Achor, the valley of, xi. 278.

Acquaintance with the love of Christ, ii. 62. Ne-
cessary to walking with God, ii. 108. With Christ,
ii. 286. With the pollution of sin necessary, iii.
450. With the word of God, how acquired, iv.
200. AVith the work of God, a qualification for
the ministry, iv. 511. With the success of sia
necessary, vi. 31. Special, with spiritual things,
how acquired, vii. 321, 332.

Acguiescency of the heart in God, v. 101.

Acquiescing in God in Christ, ix. 599.

Acquisitioii of the gospel ministry, iv. 489.

Acquitment from sin, v. 9, vi. 400.

Act of the Spirit in forming the human nature of
Christ different from that of the Son in assuming
it, iii. 165. Of believing, the work of God, iii.
320. Every gi-acious, of the will wrought by the
Holy Spirit, iii. 635. Of testimony to the Scrip-
tures, iv. 36, 37.

Actings, eminent, of grace, i. 117. Of Christ in our
communion with him, ii.l97. Of faith in receiving
the Holy Ghost, ii. 2:31. Of the Holy Spirit in be-
lievers, ii. 233, 234. Internal, of the Trinity, where
one person is the object of the love of another,
natural and necessary to the being of God, iii. 66.
Of one divine person towards another, external,
iii. 67. Of the person of the Son of God towards
the human nature, voluntary, iii. 161. Of the
Holy Spirit, not ascribed to him exclusively, iii.
162. Of mind, rational, iv. 83. Of the offices of
Christ, all from God, v. 121. First, of sin to be
resisted, vi. 62. Of grace, vigorous, vi. 566. Of
faith, special, vii. 283.

Actions, symbolical, iii. 138. All, to be tried by the
word of God, iii. 469. Mixed, xi. 518.

Active obedience of Christ, ii. 155.

Activity of indwelling sin, vi. 11. Of the will in
believers to do good, vi. 161.

Acts of the Trinity, how undivided, iii. 162. Of
spiritual life, iii. 283. No vital, under the power
of spiritual death, iii. 291. All, of natuial life
from God, iii. 530. Of God in imputing guilt lo
Christ, V. 200. Of mercy, the proper work of
God, viii. 83. Of tlie will, what they are, x. 120.
Of God towards sinners, antecedent and conse-
quent to the satisfaction of Christ, x. 451. First
and second, how connected, x. 558. And habits
distinguished, x. 579. Of grace, all, have a re-
spect to Christ, X. 615. Of grace, concatenation
of, xi. 1.51.

Actual sins, how they spring from original, iii.
338, 339. Twofold event of men falling into, iii.
342. How we are strengthened against, iii. 438.

534

INDICES.

And habitual grace, iii. 529. Supplies of grace
necessary to the mortification of sin, iii. 553.
Assistance of grace necessary to obedience, iii.
622. Opposition to good, vi. 194. Reconciliation
procured by Christ, x. 97. Exercise of the mind
about spiritual and heavenly things, vii. 270.
Sin, its cause and spring, vii. 411.

Adam, how poor in himself, 1. 208. Mental state
of, when created, ii. 112. How he had the Spirit
of God in the state of innocence, iii. 102. Had
many things revealed to him, iii. 128. Super-
natural life of, iii, 284, How God dealt with,
V. 76. And Christ compared, v. 323, x. 391. Issue
of temptation with, vi. 103. State of, before the
fall, X. 82. A type of Christ, x.353. Man not in
that state by Christ which was lost by, x. 399.

Adaptation of the gospel to all nations, viii. 20.

Addition, no, can be made to God, i. 368, vi. 4S2.

Additions, of, to divine institutions, xv. 467.

Addresses to Christ, how to malce, ix. .376.

Adduction of sacrifices, iii. 177.

Adherence of defilement and guilt to our nature,
i. 199. And assimilation, effects of love, iii. 564.
To corrupt traditions, iv. ISO. To spiritual things,
vii. 482. Faith of, ix. 600.

Adhering to ministers, xiii. 61.

Adjuncts of divine inspiration, iii. 138.

Adjuvant cause of the sufferings of Christ, ix. 526.

Administration of grace not equal at all times, iii.
620. Of the kingdom of Christ, iv. 357. Of or-
dinances, authority for, iv. 444. Of forgiveness,
vi. 406. Of the new covenant after the coming
of Christ in the flesh, x. 298. Of holy things be-
fore the law, xiii. 7. Of discipline, xv. 514. Of
church-censures, xvi. 223.

Admiration of the glory of Christ, i. 320. An
effect of love, iii. 586. Of the perfections of God,
vi. 66. Of what is incomprehensible, vii. 372.

Admission of things into the mind, effect of in-
ordinate, i. 461. Of Christ, ix. 575. Of persons
to the Lord's supper, xv. 169. Into church fel-
lowship, XV. 525.

Admonition, brotherly, xiii. 84, xv. 517.

Admonitions, end and use of, xi. 585.

Adoption, pledge of, ii. 186. Nature of, ii. 207. Pri-
vileges of, ii. 211. Spirit of, iv. 265.

Adoration of Christ, i. 107. Of images, xiv. 426.

Adorning our profession, iv. 436.

Adrian, verses of, on his death-bed, i. 280, ii. 86,
X. 520. Choked by a fly, viii. 93.

Advantage of contemplating the mystery of the
pei'son of Christ, i. 221. And privilege in tl\e
participation of the gift of the Spirit, iii. 110.
Of the new testament in our access to God, iii.
190. Of duties vitiated in their performance, iii.
295. Of spiritual experience, great, iii. 390. Our
highest, promoted by submission to the autho-
rity of God, iii. 616. Taken by temptation, vi.
98. From sin, sometimes there is none, vi. 204.
Sin takes, of former jji-evalency, vi. 207. Proposed,
of sin, vi. 2.56. Of the kingdom of Clirist, viii. 315.
Of faith in a time of public calamity, ix. 491.

Adversaries and assertors of the doctrine of the
saints' perseverance compared, xi. 481.

Advice to the citizens of London, xiii. 587.

Advocate, work and oflice of an, iv. 288. The Holy
Spirit an, iv. 360, x. 385.

Affection, natural, perverted by sin, vi. 305. In-
ordinate, to the world, vii. 273.

Affections excited by conviction, iii. 239. Fixed
by grace on spiritual things, iii. 240. How de-
praved and sanctified, iii. 335. When renewed,
work readily, iii. 403. The, how engaged to God,
iii. 496. Corrupt, seductive power of, iv. 177, 178.
And graces, excitation of, iv. 268. Entanglement
of, by sin, vi. 109, 199. Alienated from God, vi.

183. The, how to be kept, vi. 249. Towards law-
ful things, vi. 579. Engagement of natural, in
prayer, vii. 290. Spiritual, vii. 395. Influence of
thej vii. 396. The sails of the soul, viii. 80. With
what, we were engaged to God, ix. 427. And pas-
sions, how attributed to God, xii. 109.

Afflations, new, not necessary for understanding
the Scriptures, iv. 125.

Afflatus of the Holy Spirit, iii. 148, iv. 59. No sud-
den, to be expected, iv. 518.

Affliction and trouble, increase of, with age, i. 433.
Compassion of Christ to his people in, ii. 145.
No promise against, ix. 413.

Afflictions, comfort under, ii. 259. The means of
convictions, iii. 347. How they purge away sin,
iii. 447. How sanctified and made useful, iii. 447.
Sent to mortify sin, vi. 137. The means of pre-
venting sin, vi. 278. Permitted by the covenant,
vi. 338. Produce disquietude, vi. 575. Conti-
nued, how to be regarded, vi. 581. Believers to
grow better by, vi. 583. Consistent with the spe-
cial presence of God, viii. 439. When the bounds
of, are exceeded, it is a calamitous season, ix. 492.

Affrightments and alhu'ements of temptation, vi.
100.

Age, increase of trouble with, i. 433. Horoscope of,
xiii. 5.

Agent in the work of redemption, x. 163.

Aggravation of the guilt of sin, vi. 51, vii. 509.

Aggravations of the defilement of sin, iii. 432. In
the sins of believei's, vi. 344. Of sin, how to be
considered, vi. 557. Of death, xii. 485. Of the
evil of schism, xiii. 91.

Agony of Christ in the garden, ix. 533.

Agree, things wherein Christians, should be con-
sidered, xiv. 316.

Agreement necessary to walking with God, ii. 106,
ix. 87. Of spiritual gifts and saving graces, iv.
425. Of universal and particular justice, x. 573.

Aids of grace, the end for which they are granted,
vii. 547.

Aivi of man different from that of God, viii. 160.

Aiming at the highest degree of spiritual minded-
ness necessary, vii. 274.

Alacrity against sin, vi. 32. In our entrance into
sufferings, vii. 350.

Alienation of the minds of men from the gospel,
iii. 277. From the life of God, iii. 256. Between
God and man, x. 262.

All men, Christ nowhere said to die for, x. 245, 349.
Why the elect are called, x. 299. The word, how
used in the Scriptures, x. 307.

Allegories and types of Scripture, on, iv. 197.

Alleviation of afflictions, where to be found, i.278.
Of guilt, false, vi. 260.

Alliance between Christ and the church, i. 87. Of
words in Scripture, iv. 215.

Alpha a.nd Omega, a title of Christ, ii. 393.

Alteration in the state of the church, xv. 202. No
further, under the gospel in the worship of God,
XV. 452.

Ambition of the clergy, xv. 198.

Amendment, one end of punishment, xii. 437.

Ampliation of prayer, iv. 316.

Amplitude, spiritual, of divine truths, how re-
strained, V. 10.

Amyraldus, his opinion of the nature of a church,
xiii. 138.

Anabaptism, xiii. 184.

Analogy or proportion of faith, iv. 198. Of the
eternal purposes of God, x. 456. Definition of,
X. 498.

Anathema, Jesus how called, iii. 17.

Ancients, their opinions on the subject of imputa-
tion, V. 61, 175. Testimonies of the, on the extent
of the atonement, x. 422. Their authority, xi. 24.

INDICES.

535

Angels, ministry of, i. 89. Their adhesion to Christ
by love, i. 147. Glory of God manifested to the,
i. 264. The sinning,!. 370, vi. 430. The sons of
God, ii. 209. The host of God, iii. 95. About
the body of Christ, when dead, iii. 181. The love
of Christ passes the comprehension of, ix. 610.
And devils, how they agree and differ, xii. 487.
The only beings that had no hand directly in the
death of Christ, xii. 487.

Anger of God, how it should be regarded, viii. 82.
In what sense attributed to God, x, 451, xU. 113,
533. Definition of, x. 542.

Animadversioiis on Fiat Lux, xiv. 11.

Anijnosities, how best prevented, viii. 118.

Anniversary sacrifice, Jewish, how typical, xii. 447.

Annotations of Grotius, review of, xii. 619.

Anointed, how Christ was, iv. 392, ix. 291. Ones,
believers are God's, ix. 291.

A nointing, use and design of, i. 85. Of believers by
the Spirit, ii. 246. At the inauguration of govei'-
nors, what it signified, iii. 148. Of the Holy Spi-
rit, iv. 145, 390. With oil, iv. 465. Fits men for
the service of God, ix. 292. Of Christians gives
God a peculiar interest in them, ix. 292. Of
Christ, X. 165.

Anselm, his directions for the visitation of the sick,
V. 16.

Answer to Stillingfleet on Separation, xv. 375.

Answerable practice, importance of, vi. 301. An-
swerableness between the heart of a believer and
the truth, vi. 456.

Antecedent love of God, ii. 29. Acts of God towards
sinners, x. 451.

Antecedents and consequents to be observed in
reading the Scriptures, iv. 201.

Anthroponiorphites, their notion of God, xii. 99.

Antichrist, the spirit of, what, iii. 63. Destruction
of, viii. 618. Contest with, ix. 401. The season
for his destruction determined by God, ix. 505.
In the temple, xiii. 154. Some writers deny that
the Pope is, xiv. 547.

A ntichristian errors dangerous, viii. 25. The pro-
moters of them, how qualified for that work, viii.
29.

Antiquity of the sacred writings, iv. 21. Of
liturgies, xv. 25.

Anti-spirit, against whom set up, iii. 36.

Apostasies, causes of total, vi. 309.

Apostasy under the old testament, i. 125. Nature
of man's, from God, i. 181. Greatness of our, from
God, i. 190. Of the church in several ages, with
respect to the persons of the Trinity, iii. 43. Of
Christian churches in the rejection of the Spirit
and his work, iii. 44. From beginnings of con-
version, how brought on, iii. 353. Due sense of,
necessary, v. 20. Door of, vi. 15. Beginning of,
vi. 184. From the profession of tha gospel, vii.
11. Wickedness of, vii. 354. Causes of, vii. 79,
90. Of the church of Rome, xiv. 221. From pure
religion predicted, xiv. 534. Predictions of, ful-
filled in the church of Rome, xiv. 534. In the
church, XV. 476.

Apostates from the gospel, the guilt of, x. 365.

Apostles, commission of the, iv. 439. The followers
of the, iv. 458. How Christ taught the church by
the, V. 59. How Christ spake by the, after his
ascension, v. 60. 'Worship of God as conducted
by the, xv. 16.

Apparel, vanity in, vii. 207.

Appealing to God as the searcher of the heart,
vii. 287.

Appearance and condition of believers, mean, ii.
5. Of good, the will chooses the, vi. 254. Of
Christ in the presence of God, xi. 306.

Appearances of Christ in the likeness of human
nature, i. 89. Personal, of Christ under the old

testament, i. 349. Of the Holy Spirit under
a visible sign, iii. 74. Of persons in divine visions,
iii. 137. Of God in a way of grace to be improved,
vi. 573. Extraordinary, for his people, viii. 124.
For his people, tokens of his special presence,
viii. 443.

Appellations or titles of the Holy Spirit in Scrip-
ture, iii. 54^ xi. 334.

Appetite, loss of spiritual, i. 450. The will is a
rational, vi. 254. Intellectual, x. 427.

Application to the promises for i-elief, ii. 129. Of
the blood of Christ for the cleansing of sin, iii. 423.
To the blood of Christ for the cleansing of sin,
iii. 441, 457, 463. Of the death of Christ to sub-
due sin, iii. 562. Of mercy to the soul, vi. 407.
Ignorance of the way of making, to Christ, vii.
173. To Christ for aids of grace, vii. 548. Of
the soul to spiritual objects, vii. 482. Special,
of Christ, ix. 600. And impetration, difference
between, x. 222, xii. 424. Of the death of Christ
to tlie soul, xi. 393. Of the grace of Christ, how
to be made, xv. 53.

Appointment of Christ to death, x. 607.

Apprehending Christ, v. 111.

Apprehension of eternal danger from the law, be-
fore conversion, iii. 359. Assent of the mind on
its first, of things, iv. 82. Of the evil of tempta-
tion to be cherished, vi. 123.

Apprehensions of divine operations to be tried by
the word of God, iii. 225.

Approach to God, way of, ii. 121.

Approaches to gloiy consist in growing holiness,
iii. 583. How enjoyed, vii. 497. Of calamities,,
use of faith in the, ix. 491.

Api^roaching to God in duty, vii. 293, 434. Judg-
ments, warnings of, viii. 602.

Approbation, God's love of, ii. 21. Saints', of the
righteousness of Christ, ii. 187. Of divine things,
how produced, iv. 397. Of the way of salvation,
V. 100, 411. Of the gospel by faith, v. 422. Self,
often unfounded, viii. 633.

Appropriation, the use of a seal in, ii. 243.

Approving of and delighting in the sins of others,
iii. 454.

Approximations to God, vii. 433.

Aquinas, his relation concerning a corpse, viii. 23.

Arausican council, a decree of, iii. 245. Testimony
of the, to the necessity of grace, iv. 113.

Arguments in prayer for the further communica-
tions of the Spirit, iii. 411. Weak, for holiness
prejudicial to it, iii. 567. Extei'nal, for the truth
of the Scriptures, iv. 45. Against universal re-
demption, x. 173, 182, 193, 214, 215, 225, 236.
Twelve, to prove the preservation of the Scrip-
tures, xvi. 358.

Arian heresy, whence it sprang, i. 13. Its preva-
lence, i. 39. Persecutions, violent, viii. 65, 178.
Its early abettors, xii. 13.

Aristotle, his character of virtue, iii. 502. Mint of,
V. 56. Uis terms and distinctions, vii. 125.

Ark of the tabernacle, what it was, viii. 293. Of
the covenant, called the " gloiy " of God, viii. 460.
Christ the, ix. 495, x. 284.

Arminianism, display of, x. 11. Progress of, xi. 16.
In regard to the perseverance of the saints, xi. 86.
Embraced by Romanizing bishops, xi. 493. Op-
posed by Puritan divines, xi. 498.

Arrows of conviction, vi. 270. Divine, fixed in the
soul, pain of, vi. 337.

Articles of faith, xiv. 315. Of the chui'ch of Eng-
land, xv. 356.

Artificial union, employed by some to set forth the
mystei-y of Christ's person, i. 230. Science, iv.
157. Disposition of truth not found in the Scrip-
tures, iv. 189. Skill in teaching, evil of, v. 10.

Artist, good, a simile from a, viii. 18.

536

INDICES.

^rts and sciences, use of, in the interpretation of
Sci-ipture, iv. 126.

Ascension of Christ into heaven, i. 247-249.

Ascription of divine properties to God, i. 110. Of
glory to God, vi. 483.

Ashamed of the gospel, what it is to be, ix. 221. Of
what men ought not to be, in the gospel, ix. 224.
Why we should not be, of the gospel, ix. 230.

Asleep in security, who are, i. 446.

Ass's head, worship of an, xiv. 476.

Assault the soul, sin does, vi. 198.

Assaults of our spiritual enemies, how managed,
vi. 108.

Assemblies of bishops and councils, i. 10. We
should pray for the presence of Christ in oui', ix.
457.

Assembly of saints and angels in heaven, i. 257.

Assent to truth, iii. 2.32. To the Scriptures, iv. 46.
Ways of, iv. 82. Upon testimony, faith an, v. 72,
81. Sincere, to divine revelation, v. 99. Upon
light and conviction, xi. 641.

Assignation of honour to Christ, its principle and
spring, i. 119.

Assimilation, love of, i. 154. To Christ, iii. 564.
To heavenly and spiritual things, vii. 445.

Assistance of Christ, what, is afforded in prayer,
ii. 121. Actual, imparted to believers, ii. 206. In
duty, iii. 499. Internal, of the Spirit of God ne-
cessary to every act of obedience, iii. 530. Of the
Holy Spirit for understanding the Scriptures, ne-
cessity of, iv. 161. In prayer promised, iv. 240.
Full and speedy, from Christ, vi. 83. Of God
against indwelling sin, vi. 285. Whence derived,
viii. 153.

Assistances, deceitful, leaning on, vi. 147.

Assisting, special gi-ace, vi. 276.

Assumption of human nature by Christ, i. 16, 224.
The only immediate act of the person of the Son
towards the human nature, iii. 160. Caution
against false, of grace, vi. 49.

.4ss«ro«ceacconipauyingdivinerevelations, iii. 133.
Of success and final preservation, an encourage-
ment to duty, iii. 601. Of the end, an encourage-
ment to the use of the means, iii. 603. Of the
truth of the Scriptures, iv. 47, 100, 149. How
given, iv. 405. Of faith, vi. 413, 548. Nature of
gospel, vi. 548. By what lost, vii. 460. That sin
shall not have dominion over believers, vii. 542.
Foundation of, xi. 83. Of the love of God, xi.
410. Of a call to the ministry, xiii. 31.

Assured knowledge that the Scripture is the word
of God, how to be obtained, xvi. 306.

Aihanasius falsely accused by the Arians, viii. 65.

Atheism, secret, of the heart, vi. 441. Abounding of,
vii. 368. To be renounced, viii. 6. The sin of,
viii. 612. Transcendent, what, x. 14.

Atheistical thoughts, presumption as to God, vi.
393. Influence of, vii. 352

Atheists, generally the most abandoned of mankind,
X. 496.

Athenians would not admit strange objects of wor-
ship, xiii. 525.

Atonement, the, how pleaded by Christ in heaven,
i. 254. For sin not required of us, iii. 377. False
ways of making, the ground of superstition, iii.
378. Extent of. x. 236.

Attempts, vain, for the mortification of sin, iii. 544.

Attendance on the word of God, iii. 230.

Attention, how awakened to the gospel, iv. 484.
To particular actions necessary, vi. 217.

Attractive, how the sufferings of Christ are, ix. 595.
Power of the love of Christ, ix. 608.

Attributes of God, i. 471; goodness, i. 59; wi.s-
dom, i. 178-223. As revealed in salvation, i. 191.
Of God's being, i. 471. In the acts of his will, i. 472.
Some, only known through Christ, ii. 81. Some,

only known fully through Christ, ii. 83. All-suffi-
ciency of, ii. 90, viii. 123. Saving knowledge of,
in Christ only, ii. 91. How laid out in our behalf,
ii. 93.

Augmentation, the love of God not capable of, ii.
3U. Of grace, ii. 201.

Augustine, maimer of conversion explained in the
instance of, iii. 3.37.

Auricular confession, its accommodation to sinful
inclinations, iii. 435.

Austin, his testimony to the Scriptures, iv. 112.

Author of all good, the Holy Spirit is the, iii. 157.
Of sanctiiication, God is the, iii. 367. Of all gra-
cious actings, the Spirit is the, iii. 534. Of the
covenant, God is the, ix. 416. And the finisher
of grace, God is the, x. 103.

Authoritative instruction of any church not neces-
sary for understanding the Scriptui-es, iv. 125.
Blessing the congregation not, ix. 456.

Authority of Christ to send the Holy Spirit, i. 95,
ii. 229. God communicates grace by way of origi-
nal, ii. 16. The giving of the Spirit by the Fa-
ther denotes,.iii. 107. Of God to be always consi-
dered in his commands, iii. 609. Sense of, to be
carried into all our transactions, iii. 615. Of the
church as to the Scriptures, iv. 30. How commu-
nicated to Christ, iv. 402. And right of preach-
ing, iv. 442. In the church, iv. 484, XV. 236. Minis-
terial, iv. 513, ix. 454, xv. 499. of God gives efficacy
to the word, v. 287. The law has the, of God, vi.
391. Among men, when such as God will own,
ix. 210. Opposition to righteous, rendered fruit-
less, ix. 212. Experimental, sense of, ix. 502. Of
Christ, respect of faith to, ix. 621. Of the an-
cients, xi. 24. Of the magistrate over the con-
science denied and refuted, xiii. 369, 409. Koyal,
in matters ecclesiastical, xiv. 378. The, needful
for appointing forms of worship, xv. 43. Of the
Scriptures, xvi. 297.

Autographs of Scripture lost, xvi. 353.

Aversation of the mind from God, vi. 182, vii. 412.
And fear of suffering, vii. 324.

A we, religious, excited by the word of God, iv. 98.
Of the judgments of God, how duly impressed on
the mind, ix. 413.

Baal, the prophets of, iii. 30.

Babylon, «r Babel, Komish, her utter destruction,
viii. 267. Persecution for religion first arose
there, ix. 4. The origin of apostasy from the wor-
ship of God to idolatry, ix. 3. Its idolatry in gra-
ven images, ix. 4. The name, why transferred to
the church of Home, ix. 4.

Badcsliders, recovery of, an act of sovereign grace,
i. 454.

Backsliding, issue of, vii. 236.

Bagdad, martyr at, xiii. 148.

Balaam, how a prophet and a sorcerer, iii. 140, 141.

Balance, our own righteousness weighed in the, ii.
188.

Balancing eternal things with present sufferings,
vii. 348.

Banishment of ministers from corporations, xiii.
585.

Banquetiixg-honise, what, ii. 44.

Baptism, i. 491, vi. 465. Into the name of Christ,
i. 129. Of Christ, the time of his being anointed
to his prophetical office, iii. 171, 172. Not regene-
ration, iii. 216. How it expresses our sanctifica-
tion, iii. 424. Washes not away sin, iii. 434. In-
fant, xvi. 258. Two passages of Irenaius on, ex-
plained, xvi. 263.

Baptized into the name of Christ, iii. 73. Into the
name of the Holy Spirit, iii. 74. All that are, not
regenerate, iii. 217.

Barchochab, the false Messiah, xvi. 377.

INDICES.

537

Sarrermess in the knowledge of God, i. 78. Signal,
vi. 343. Under the gospel to he guarded against,
viil. 33. A sore judgment, ix. 185. How God
proceeds in giving men up to it, ix. 187.

Basilhis, his testimony to the Scriptures, iv. 112.

Biisis of gospel obedience, xi. 400.

Bearing the cross, vii. 349. Of sin by Christ, x.
212, 2S0, 286. Each other's infirmities, xiii. 70.

Beast, worshipping the, xiii. 136.

Beasts, sinners compared to wild, vi. 320.

Beauty of the person of Christ, i. 159. And comely
order of things, i. 370. And glory of Christ, ii.
74. Of the soul, its conformity to God, iii. 429.
Of heavenly truth, why not discerned, iv. 176.
Of spiritual things must be pressed on the mind,
vi. 188. Of spiritual things, vii. 103, xi. 345. Of
spiritual things must be apprehended, vii. 475.
Of Zion, viii. 282. Of gospel worship, ix. 53 ; on
what it depends, xv. 468.

Beginning and end of the spirit of prophecy, iil.
128. Of holiness small like seed, iii. 388. Of good,
not from ourselves, iii. 531. And progress of the
church of God, iv. 220. Of justification, v. 31.
Of sinful aversation to be prevented, vi. 186. Of
spiritual declension, vi. 231. Of the covenant, ix.
417. How Christ was in the, xii. 217. Of great
evils to be resisted, xiii. 80.

Being, all, in God, i. 368. Of God, the foundation
of religion, iii. 64; little known of it, vi. 66. Of
God, think much of the, vii. 367.

Belial, who are designated by that word, ix. 411.

Belief of the gospel, how prevented by sin, vi. 306.

Believers, pi'ivileges of, i. 489. Their estimation of
Christ, ii. 136. Alone receive the Spirit, iii. 108.
Often unacquainted with the nature of holiness,
and their interest in it, iii. 373. The only object
of sanctification, iii. 406. Their testimony to the
Scriptures, iv. 34. In spiritual distresses, vi. 344.
God's house, viii. 286. God's consecrated portion,
ix. 290. How begotten of God, xii. 241.

Believing in Christ, i. 127. Gives an interest in
forgiveness, vi. 507. Justification before, x. 449.
State and right of those for whom Christ died, be-
fore, X. 405.

Bellarmine, his definition of justification, v. 32.

Benejit and use of the word preached, iii. 389. Of
trials, vi. 636.

Benefits received from Christ should induce us to
love him, i. 163. Of Christ's offices, to whom they
belong, i. 484. Of spiritual thoughts, vii. 363.

Benevolence, love of, i. 155.

Benignity and charity the great resemblances of
God, iii. 5S6. Of gift of healings, iv. 464.

Bent, habitual, against sin, ii. 143.

Berjued of the Spirit by Christ, iii. 153.

Bernard, his account of trust in God, v. 103.

Beza, his manuscript copy of the New Testament,
an account of, xvi. 365.

Biblia Polyglotta of London, great usefulness of the,
xvi. 348 Opinions prejudicial to the authority
of Scripture in its Prolegomena, xvi. 367. Of the
translations in it, xvi. 408.

Bilson, Bishop, his opinion on church government,
xiii. 407.

Binding of Satan by the power of Christ, xi. 307.

Births, two, implied in regeneration, xi. 553.

Bishop of Rome, whether Peter was, xiv. 292.

Bishops and presbyters, of, iv. 448, xvi. 42. And
deacons, xi. 41.

Blasiihemmts imaginations insinuated by Satan,
vii. 369.

Blaspliemy of the Jews against the name of Jesus,
iii. 17. Against the Holy Ghost, iii. 89, vii. 51.
Of, viii. 166.

Blessedness of the angelical state, i. 148. Of God,
i. 325.

Blessing God for the privilege of the Spirit, iv. 315.
A man's self, vi. 45. The congregation, how it is
best done, ix. 4.56.

Blessings, all, forfeited by sin, iv. 409.

Blindness, natural, of men, iii. 244. Of many about
the nature of sin, iii. 545. Of mind, iv. 57. Of
heart, vii. 534.

Blood of Christ, eyeing the, ii. 204. Of Christ,
purifying virtue of, iii. 436 ; how it cleanseth
from sin, iii. 438. In sacrifice both offered and
sprinkled, iii. 440. Of the sacrifice of Christ al-
ways efficacious, iii. 440. And cross of Christ, how
iM'Oughtto remembrance, vi. 371. Its value, viii.
20, X. 89. What is meant by drinking the, ix.
620. How the church is purchased with the,
Xii. 262.

Blossoms in the spring, our thoughts are like, vii.
275.

Boasting and despondency prevented by the same
means, iii. 394. And glorying in sin, iii. 454.

Body and soul, union of, i. 229. The glorification
of, i. 383. State of, at the resurrection, i. 412. Of
Christ, how formed of the substance of the Virgin,
iii. 164. The, how depraved, iii. 418. How sancti-
fied, iii. 420. Of Christ, the mystical, iii. 518, x.
598, xi. 339, 544. The metaphorical meaning of
the word, vi. 7. Bringing the, into subjection, vi.
61. The church a spiritual, ix. 448. Effect of ori-
ginal sin on the, x. 79. How Christ suffered in
his, xii. 490.

Boldness, what, is necessary for walking with God,
ii. 110. In approaching God, ii. 122. With God,
a privilege of adoption, ii. 221. In our access to
God, iv. 293. In the faith, iv. 461. And holy
confidence, iv. 512. As to temptation, vi. 124.
In sinning, viii. 612.

Bonaventure, his account of science and faith, iv.
101.

Bondage, deliverance from, ii. 166. Frame of spirit,
vi. 219. Gendered by the law, vii. 549.

Books of the Old Testament, their character, iv. 107.

Born of God, what it is to be, xi. 563.

Bought by Christ, in what sense we are, x. 362.

Bounty, the love of God a love of, ii. 28. Of Christ
to his people, ii. 152. Of God, iii. 109. Expressed
in pouring forth the Spirit, iii. 115.

Bow of God, what it is, and liow made naked, viii.
112. When made naked, viii. 115.

Branches of supplication, iv. 258. Of original cor-
ruption, how they exert themselves, vi. 343.

Breach made by sin, how repaired, i. 373. Made by
temptation to be restored, vi. 137. Of peace and
friendship with God, xii. 531.

Breaches and differences between God and man,
how healed, xi. 232.

Breath of the mouth of God, the Spirit how called,
iii. 60. Of life, how God breathed into man,
iii. 100.

Brethren of the church, iv. 467.

Britain, inhabitants of, their sacrifices, x. 528.
From whence Christian i-eligion came into, xiv.
19, 206, 327.

Brotherly forgiveness required, vi. 494. Want of,
ix. 498. Love, xiii. 62.

Bruising Christ's heel, what it is, ix. .316.

Building and foundation work not to be mixed, vi.
564.

Burden, sin the greatest, ii. 260. Of the Lord, whence
that name was given to prophecies, iii. 137. And
danger of government, iii. 149. The decay of sjii-
ritual affection is a, to believers, vii. 458. To the
soul, when sin is a, vii. 523.

Bnrdeiu, participating in those of others, xiii. 72.

Burning bush, the meaning of, i. 311.

Business, a fre(iuent hinderance to religion, i. 430.
And trade, how it should be governed by the au-

538

INDICES.

thority of God, iii. 615. Proper, how we are di-
verted from, vi. 36. And society, when to be
avoided, vii. 3S6. Spiritual mindedness to be car-
ried into, vii. 390.

Buxtorf, character of his writings, xvi. 288.

By-opinion, evil fruit of one, ix. 460.

Cabalistical Jews, iv. 217.

Cxciliamis, ordination of, xiii. 158.

Cain and Abel, offerings of, iii. 294.

Calamity, use of faith in, time of public, ix. 490.

Call, what it is to, Jesus Lord, iii. 17. To an office,
iv. 439. Of pastors in the church, xvi. 54.

Calling, of effectual, i. 486, xi. 157. To the office
of the ministry, xiii. 29.

Callings, worldly, thoughts about, vii. 302. The
sins of our, viii. 651.

Calls of providence to be observed, vii. 308. And
promises to backsliders, vii. 4G6.

Canaan's everlasting mountains, how scattered,
viii. 94.

Candlestick of the gospel, removal of the, vii. 142.
In the tabernacle, what it signified, viii. 295.
The church compared to a, xv. 482.

Canon of Scripture complete, iv. 62.

Canonical books of Scripture, none ever lost, iv.
233. Submission required, xv. 160.

Ccinon.s of councils about forms of church admini-
strations, XV. 25.

Capacity in the mind, a twofold, with respect to
spiritual things, iii. 261.

Captivity of the soul led by sin, vi. 202. Deliverance
from, xii. 513.

Care of us, how God evidences his, iii. 626. Of
God over his written word, iv. 232. Christ's pas-
toral, ix. 271. Of the flock committed to minis-
ters, XV. 166.

Careless security, causes of, i. 405. Influence of,
vii. 135. Under the word, vii. 540.

Carnal, nothing, in tlie worship of heaven, i. 256.
Mind in all mankind by nature, iii. 288. Con-
fidi'uce, effect of, iv. 179. Boldness, effect of, v.
439. Men, the power of sin over, vi. 159. Wis-
dom a help to sin, vi. 302. Interest prevailing in
religion, vii. 179. Mindedness, what it is, vii.
272. Boldness, vii. 365. Fear, viii. 105, 146.
Administration of ordinances, evil of, ix. 448.
Weapons not to be used in religion, xiv. 226.

Carnijicina Rabbinorum, what so called, xii. 455.

Carthage, cbuich of, vii. 13.

Cases of mortification, vi. 24. Of conscience re-
solved, ix. 358.

Catechism, the Lesser, i. 467. The Greater, i. 470.
Kaeovian, considered, x. 561, xii. 205. Mr Bid-
die's preface to his, xii. 59. Mr Biddle's, ex-
amined, xii. 85. A, proposed for Socinians, xii.
588. The Independents', or a brief instruction
in the worship of God, xv. 445.

Catholic church, xiii. 124. Nature of, xv. 77.

Causes of quarrel taken away by Christ, ii. 169
Of the purification of sin, iii. 436. Ways, and
means of understanding the mind of God in his
word, iv. 117. Of spiritual ignorance, iv. 174.
Of faith, V. 74. Of apostasy, vii. 60. Of deliver-
ance from sin, vii. 552. How they produce their
effects, X. 24. Of divisions and schisms, xv. 104.

Celsus, objections of, to Christianity, xlv. 15.

Censures, church, how to be regulated, viii. 68,
xiii. 539. Administration of, xvi. 223

Century, state of churches to the end of the second,
XV. 277.

Ceremonial law, v. 30.

Ceremonies, of religious, iv. 244. Distinction be-
tween words and, as signs, xiii. 461. Mosaical,
under the gospel, xv. 145, Of, appointed by the
church, XV. 163.

Certainty in hearkening to the articulate and ex-
ternal voice of God, produced by the Spirit, iii.
135. Moral, iv. 49. Various degiees of, iv. 83.

Cessation of vital acts, iii. 291. Of spiritual gifts,
iv. 474.

Chaldee paraphrast on Isa. liii., xvi. 387.

Cliamhers, secret, where Christ is not, what intended
by, iii. 186. Of imagery in the church of Rome,
viii. 547, 553.

Change and transformation of the soul by the
power of faith, i. 221. No, in the divine nature,
when Christ assumed the human, i. 327. In the
course of our thoughts, vii. 299. Habitual, of the
affections, vii. 413. Of affections, vii. 518. The,
wrought in men by grace, xi. 95. And muta-
bility ascribed to the affections, xii. 110.

Cfian/jes, providential, an argument for universal
holiness, ix. 131. Of Providence to be expected,
ix. 414.

Characters of divine truth on all divine inspira-
tions, iii. 133. Of God in the Scriptures, iv. 91.

Chariots of salvation, God can make any of his
creatures, viii. 111.

Cliarity, gospel, ix. 256. The rule of judgment, x.
310. How far to be extended, x. 360. How men
are esteemed for their, x. 364. Exhortation to,
xiii. 503. And faith of Catholics, xiv. 349.

Charles the Fifth, death of, v. 32. Issue of his per-
secutions, viii. ISl.

Chastisement, when judicially forborne by God, iv.
417.

Cliastity, spiritual, ii. 146.

Cliecks and rebukes to sin, vi. 238.

Clieelcs, how metaphorically ascribed to Christ, ii.
75.

Clierem, nature of, x. 535.

Cherubims, their typical design, i. 310.

Childhood, the vanity of, iii. 340.

Cliildren, natural love of parents to their, vi. 304.
Obedience of, to their parents, xi. 477.

Choice of that which is good for its excellency, vi.
160. Of the service of God, vi. 422. Of God in
election, xii. 554.

C%rist, person of, i. 3-272, 478, ii. 413. Sonship of,
how understood by the ancient church, i. 13-17.
Offices of, as prophet, i. 87; as king, i. 96; and
as priest, i. 99. The object of divine honour, i.
104. When to be invoked, i. 113. The object of
faith, i. 126. Hypostatical union in, i. 223. The
life and centre of the glory of heaven, i. 235,
vii. 344. His glory, how beheld, i. 287, 375; by
faith and by sight, i. 241. Personal excellen-
cies of, i. 323, ii. 59, ix. 140. His glory under
the old testament, i. 348. His intimate conjunc-
tion with the church, i. 352. Communication
of, to believers, i. 360. Recapitulation of all
things in, i. 367. Incarnation of, i. 478. How
he gives himself to his people, ii. 56. Grace
of, boundless, ii. 61. Love of, in what it con-
sists, ii. 118. Values his people in comparison
of others, how, ii. 136. Obedience of, ii. 155.
A common and public person, ii. 177. God re-
vealed through the person of, ii. 297. Divinity of,
ii. 382, xii. 205. Satisfaction of, ii. 419. Is the
Lord, what it includes to say, iii. 19. Not the
Son of the Holy Ghost, iii. 164 Raised from the
dead by the Holy Spirit, iii. 181. How he is our
life, iii. 292. Not defiled by sin, iii. 464. How he
is made unto us sanctification, iii. 506. The ex-
emplaiy cause of our holiness, iii. 509. A head
of influence to the church, iii. 514. Not pro-
posed in the law, nor his grace communicated
by it, vii. 551. The want of him the greatest
loss, viii. 35. Scriptural representations of,
viii. 36. The name of God in him, viii. 154,
How many ways he may be provoked, viii. 154.

INDICES.

539

His relation to the church as his house, viii. 291.
The owner of the church, viii. 297. The builder
of_tlie church, viii. 300. The watchman of the
church, viii. 302. The indweller of the church,
viii. 303. His presence lost by grieving the Spirit,
viii. 306. The avenger of the enemies of his
church, viii. 308. The presence of, the glory of a
people, viii. 460. In our hearts, fits us for the
work of God in tlie world, viii. 467. A hiding-
place, ix. 50. Our high priest, his dignity and
glory, ix. 64. Priesthood of, the comfort of be-
lievers, ix. 66. Coming in providential altera-
tions, an argument for holiness, ix. 138. Autho-
rity of, ix. 139, 141. Ilis Icindness to and care of
his people, ix. 141. Pleads with men in providen-
tial events, ix. 142. Coming in his providen-
tial kingdom, a lesser day of judgment, ix. 142.
Judges the profession of hypocrites, ix. 142. In
judgment blinds and hardens wicked men, ix.
143. Exercises judgment among the saints, ix.
145. Pleads with his own people, ix. 146. His
coming in the world witnessed to by the holiness
of his people, ix. 178. Kingdom of, saints bear
witness unto, nature of, ix. 178. The King of
his church, ix. 315. Evidences of closing with,
ix. 302. His person, how to be addressed in wor-
ship, ix. 373. Absolutely, as God incarnate, the
immediate and ultimate object of faith and prayer,
ix. 374. Death of, immediate object of faith, ix.
603. Undertakes the work of redemption, x. 174.
And Adam compared, x. 229. The judge of all,
X. 402. Mediation of, xi. 288. Intercession of,
xi. 365. Satisfaction of, xii. 419, 619. Headship
of, xiv. 361. Liberty conferred by, xv. 4. In
what sense the Word, xvi. 429. Not the internal
light of the Quakers, xvi. 469, 470.

Christians, the temple of God, ix. 285. How dedi-
cated, or made holy, ix. 287.

Church, built on Christ, i. 33. Opposed by persecu-
tion, i. 36; and by heresies, i. 37. Christ un-
dertook the care of the, i. 88. Militant and
triumphant, communion of, i. 259, 268. Twi-
light of the, i. 298. Intimate conjunction of
Christ with the, i. 352. Of the, i. 484. Jewish,
first fell by idolatry, iii. 43. Head of the, first re-
spected in the new creation, iii. 159. The work of
the Holy Spirit towards the, iii. 188. Testimony
of the, to the Scriptures, iv. 30. The believing and
the professing, iv. 427. Divisions in the, iv. 477.
Presence of Christ with, iv. 499; of the Holy
Spirit in the, i v. 501. Government of the, iv. 514.
Ordinances, vi. 465. Primitive, its conduct with
regard to offenders, vii. 13. Government, viii. 49,
XV. 187 ; an essay for the practice of, viii. 43. Of
Christ, what it is, viii. 286. How related to Christ,
viii. 297. Testimony of the, neither the only
nor the chief reason of belief, viii. 497. Its beauty,
viii. 569. A bloody image of, in the church of
Rome, viii. 571. Its rule and discipline, viii. 571.
Catholic, what, viii. 574, xiii. 136. Danger and
solitarinessof the, an argument for the help of God,
ix. 284. A'isible, ever preserved in the world, ix.
311, xiii. 125. Fellowship, rules of, xiii. 55. Of
Rome no church of Clirist, xiii. 115. Departure
from a, wlien blaraable, xiii. 120. Several accep-
tations of the word, xiii. 124. Visible, xiii. 125.
Catholic, xiii. 136. Of England, xiii. 181. Falsely
asserted, that, being before the Scriptures, it
gives them authority, xiv. 299. Of Rome no safe
guide, xiv. 488. Of a national, xiv. 620. Defini-
tion of a, XV. 480. Constitution of a, xv. 4S6.
Duty of the, to ministers, xv. 502. True nature
of a gospel, xvi. 11.

Churches, how at first founded by the Holy Ghost,
iii. 21. Gathering the, iv. 442. Their com-
munion in primitive times a means of discounte-

nancing heretics, viii. 171. God's dealings with
sinful, viii. 600. Why instituted by Christ, ix.
262. When filled with love, beautiful and glori-
ous, ix. 268. Particular, when in danger, ix. 313.
Causes and means cf their protection, i.\. 315.
Where first planted, xv. 203. Congregational,
alone suited to the ends of Christ, xv. 302. What
sort of, the disciples of Christ should join, x v. 3.34.
Duty of, to each other, xv. 528. The communion
of, xvi. 183.
Circuits of the Jewish priests, xiii. 17.
Circumcision with Christ, ii. 179. Of the heart, iii.

324, 476. Initial seal of the covenant, xvi. 259.
Circumsa-iptionoi God to places, xii. 96.
Circumspection, neglect of, vi. 2^17.
Citizens of London, advice to, xiii. -587.
Clemens Alexandrinus, his testimony to the Scrip-
tures, iv. HI.
Clemens, epistle of, its antiquity, xi. 27.
Clergy, of the Protestant, xiv. 642. Ambition of

the, XV. 198.
Cloud, the sign of the presence of God in th-i
temple, ix. 289. Metaphorically applied to the
case of converts, ix. 293.
Cogitative faculty, the, vii. 520.
Cognation and alliance of words in Scripture, iv.

215.
Coins, Judaical, xvi. 390.

Collation of graces on the believer, ii. 203. Of the
Spirit on believers, ii. 228, iv. 394. Of the Spirit
on Christ, iii. 173. Of grace by God, vi. 71. Of
gifts on Christ, xii. 214.
Colonizing, a simile from, vi. 112.
Comfort derived from the words of Christ, ii. 237.
Of spiritual life depends on mortification of sin,
vi. 21. Of a promise, when we may take the,
vi. 77. How withheld from Christ in his agony,
ix. 533. Of uprightness, xi. 84.
Comforter, the Holy Spirit a, ii. 225, iii. 409, iv. 355,
379. Properties of his ofiice as, iv. 368. To
whom, iv. 379.
Comforts of the Holy Ghost, ii. 259. Earthly, im-
perfection of, ix. 412.
Coming to Christ, twofold, i. 396. Of Christ in the
flesh, the first and principal promise of the Old
Testament, iii. 23. Of the Spirit, iii. 118. To
Christ by faith, v. 293. Of Christ, how to prepare
for it, ix. 398.
Command, respect to the, the formal reason of obe-
dience, iii. 605. Why love is called a new, ix.
264. And decree of God, how connected, x. 48.
Commands of God, how possible to us, iii. 262. Of
God, our duty in regard to the, iii. 384. Con-
sistent with promises, iii. 384, xi. 586. Of the
covenant, what they respect, iii. 492, 606. Of
duty, when not grievous, iii. 508. Divine, posi-
tive, iii. 528. Of God, holiness necessary from
the, iii. 604. Obedience to, pi'oportioned to our
ability, iii. 616. Of holiness, just and equal, iii.
624. For holiness, why multiplied, iii. 626. Not
declarative of God's will, but our duty, x. 300.
Of God, in what sense revealed and explained by
Christ, xii. 360. Of keeping and obeying them,
xii. 564.
Comminations conditional, how fulfilled, x. 366.

And threatenings conditional, xi. 646.
Commission of the apostles, iv. 439.
Committing our souls to Christ in death, i. 2S0.
Ourselves wholly to God for protection from sin,
vi. 175.
Common-prayer, lawfulness of joining in worship

by the, xvi. 248.
Communication, mutual, of the natures of Christ,
i. 232, 233. Of Christ to believers, i. 360. Mutual,
of good, ii. 9. Of spiritual things from Christ by
the Spirit, iii. 196. Of holiness by the interces-

540

INDICES.

Bion of Christ, iii. 506. Spiritual, frequency of,
xiii. 69.

Communications, how made in glory, i. 414. In a
way of grace through Christ, iii. 515.

Communicative property of God, his goodness is
the, i. 179. Love of God, i. 334.

Communion of the natures of Christ, i. 232, 233.
Of tiie church militant and triumphant, i. 259,
268. Of saints, i. 492, ix. 266. With God, ii. 5.
Distinctly with Father, Son, and Holy Ghost, ii.
9. With the Holy Spirit, ii. 222. By the gospel,
iii. 199. How not obstructed by sin, iii. 465.
Holiness necessary to our, with God, iii. 573.
With God, neglect of, vi. 182, 298. And consola-
tions of the Holy Ghost, vi. 372. With Christ, vii.
344. AVith Christ in his death, vii. 528. Value of,
viii. 36. Of, in the church of Rome, xiv. 143, 476.
Rule of, established by Christ, xv. 143. In paro-
chial assemblies, xv. 344. Of churches, xvi. 183.

Commutation with Christ, how made, ii. 193. Be-
tween Christ and believers, v. 34.

Comniuiath'e justice of God, x. 501.

Compact between the Father and the Son, si. 299,
xii. 496.

Companies and societies, how they should be go-
verned by the authority of God, iii. 616.

Compassion and pity of Christ, i. 166, i. 335 ; bound-
less, ii. 61; to men, iii. 177. And kindness to
others, the fruit of election, iii. 600. For the souls
of men, viii. 655. To the souls of men, necessary
in ministers, ix. 455.

Compensation in other duties sometimes the plea
of neglect, vi. 230. For sacrifices, God gives us a,
vii. 329.

Complacency of soul in beholding the glory of
Christ, i. 292. Love of, i. 155, ii. 25. Of mind
in spiritual things, vii. 270. Of soul, from whence
it arises, vii. 283. In and after duty, what it
proves, vii. 292.

Complaints in prayer of sin derided by men, but
acceptable with God, iii. 558. All our time not
to be spent in, vi. 566.

Compliances, sinful, viii. 144.

Coviplication of temptations, vi. 99.

Composing of Scripture the work of the Spirit, iv.
187. The Spirit not promised for the, of prayers
for others, iv. 339. Prayers lawful, iv. 347.

Composition cannot be made with sin, vi. 11, 177.

Composure of mind, holy, i. 337.

Compreliension of the mind of God by Christ, i. 91.
What, the prophets had of divine revelations,
iii. 131. Of grace and mercy, iv. 284. Of the
harmony of grace, how attained, v. 51.

Compromise of religion for worldly interest, vii. 179.

Compunction for sin, v. 74.

Cmnijutaiions, chronological, uncertainty of, iv. 199,
221. DifBculty and hazard of making, ix. 510.

•Concatenation of graces, iii. 392. Of the acts of
grace, xi. 151.

Conceit, self, evil of, iv. 183.

Conception of Christ, how ascribed to the Holy
Ghost, ii. 65, iii. 166. In the womb instantane-
ous, iii. 165. Of sin in the heart, vi. 215, 251.

Conce.ptions, first, of sin, to be resisted, vi. 62.

Concernments, greatness of spiritual, iv. 415.

Concomitant liberty, x. 586.

Concupiscence strengthens by age, ill. 342. Inor-
dinate, of corrupt nature, x. 85.

Concurrence of the Spirit with our exertions, vi.
75. Of God with second causes, x. 24. Of Scrip-
lure rules in a call to the work of the ministry,
xiii. 35.

Condemnation, self, for sin, vi. 547.

Condemnatory judgment of men, a rule for, xi. 93.

Condescension and love of Christ in becoming a
mediator, i 323. Of the Holy Spirit, ii. 263, iv.

358, 368. Of God to be admired, vi. 523. Of God
in his covenant, ix. 428. Of Christ in assuming
our nature, ix. 610.

Condition, the sad, of those who contemn the Spirit,
ii. 255 ; who have not the Spu-it, ii. 273. Of all
unregeuerate persons, the same, iii. 215. In this
world, our, proves the necessity of holiness, iii.
641. And state of the chm-ch regarded in Scrip-
ture, iv. 189. Meaning and use of the word, v.
114. Of life, temptations from, yi. 120. Spiritual,
Christ only judge of our, vi. 542. An afflicted, how
made comfortable, viii. 102. Of the new covenant
not said to be required, but absolutely promised,
X. 236, 255. Of promises and intentions of doing
good, X. 243. Of faitli, none to be assigned, x. 254.
A necessity upon a, as it respects the punishment
of sin, X. 607.

Conditions of justification, what are not, v. 78.
Prescription of, x. 104. God's promises do not
depend on any, in believers, xi. 237. Of commu-
nion.with the church of England unscriptural,
XV. 143.

Condonation of pardon, vi. 407. Gracious, x. 444.

Confession of sin, affectionate, i. 456. Of sin, ix.
597.

Confessions of faith, the ancient and constant prac-
tice of the church, viii. 203. Of faith, subscrip-
tion to, xiii. 514.

Confidence, what, is necessary for walking with
God, ii. 110. And boldness, some have, in their
condition, iii. 453. Carnal, effect of, iv. 179.
Of acceptance, iv. 294. In God, v. 101. Influ-
ence of groundless, vii. 135. Vain, vii. 137. In
God in the day of evil, viii. 93. Vain, to be
guarded against, viii. 645. Sinful, xv. 104.

Confirmation of the moral law by Christ, i. 136.
Episcopal, its natui'e, viii. 587. Of faith, ix. 527.

Conflict against sin, i. 461. Between corruptions
and convictions, iii. 354. Spiritual success of,
iii. 646. Of sin and conscience, vii. 101. Spiritual,
continual, vii. 171. With sin, vii. 530. With sin,
continuance of, vii. 556.

ConflvAnce of trouble on Christ in his ministry, iii.
175.

Conformity to Christ, i. 169, iii. 188. To the world,
iii. 254, vi. 147, viii. 651. To God, the beauty
of the soul. iii. 429. To God, the honour of
the soul, iii. 430. To God, its nature, iii. 478.
To the death of Christ, wherein it consists, iii.
561. To God our only gloiy, iii. 572. To Christ,
endeavours for, vi. 85. To the world, evil of,
ix. 512. To the death of Christ, ix. 579. To
God, how produced, xi. 381. In parochial as-
semblies, XV. 344.

Confusion among men, from whence it proceeds,
i. 297. Of worldly things, vii. 369.

Congregation, blessing the, how it is best done, ix.
456. Of the great, among the Jews, .\vi. 404.

Congregational churche.s, constitution of, xv. 302.

Congregations, particular, xiii. 63.

Conjectural emendation of Scripture, iv. 218.

Conjugal relation of Christ to his church, ii. 54.

Conjunction of Christ with the church, i. 352. Na-
tur.al, i. 355. Mystical, i. 356. Federal, i. 357.

Connection of justification and holiness, v. 53. Be-
tween sin and destruction, vi. 54.

Conquest of sin, guard against the, vi. 186. AVhat
is included in it, vi. 315.

Conquests, occasional, of sin no mortification, yi.
26. Made by Chiust on behalf of his people, vi.
145.

Conscience, distress of, we should invoke Christ in,
i. 113. How the gospel is applied to the, ii. 210.
Must be awakened, iii. 239, 342. Under the do-
minion of God, iv. 96. Relief of, under convic-
tion, V. 7. When falsely quieted, vi. 37. Load-

i

INDICES.

541

ing, with guilt, vi. 56. Christ speaks peace to,
vi. 71. Reflex acts of, vi. 233. Sins wasting, vi.
344. Voice of, as to the guilt of sin, vi 3S7.
The, and the law of God, unison of, vi. 390. Con-
tentment with present spiritual attainments in-
consistent with, vii. 452. Awakened, seeking
peace in external duties, ix. 86. Cases of, re-
solved, ix. 358. Interveniency of, by special sins,
ix. 557. Liberty of, xiii. 543. Persecution for,
xiv. 226.

Consciences, fear of wounding, vi. 107. Of mankind
bear testimony to the justice of God, x. 519. Of
men, forcing of, xiii. 438.

Consecration of persons by anointing, Iv. 391.

Consent between the will of God and the will of
Christ, i. 231. Of the will to spiritual things, how
produced, lii. 494. Of the fathers ,its proper use,
iv. 227. Of the will, faith includes, v. 101. Of
the will to sin twofold, vi. 252, vii. 512. The soul
gives its, to the tenor of the law, vi. 390. Of
mankind, universal, as to the justice of God, x.
617. To sin in unregenerate men, full and whole,
xi. 512.

Consequences of the withdrawmentof Christ, i. 392.
Of the miraculous conception of Christ, iii. 167.
Falsely charged on the doctrine of the gospel, iii.
577.

Consequents and antecedents to be observed in
reading the Scriptures, iv. 201.

Consideration of grace, the true spring of all spi-
ritual diligence, iii. 395. Of the nature and end
of sin subservient to mortification, iii. 565. Ra-
tional, iv. S3. And observation of ourselves in
reference to prayei', iv. 320. Of God, necessary
to right views of justification, v. 13. When par-
ticularly useful, vi. 595. Due, of God, ix. 548.
Faculty of, xi. 108

Considerations, general, on justification, y. 7. Pre-
serving, vi. 144.

Consistency of truth with Itself, i. 83. Between
efi"ectual grace and our own endeavours, iii. 94.

Consolation from fellowship with Christ, ii. 45. Of
believers, its adjuncts, ii. 249. Nature of, ii. 250.
From the continuance of grace, iii. 375. To whom
it belongs, iii. 409. Administered by the word of
God, i V. 99. Guilt destructive of, vi. 341. To bo
expected only from God, vi. 422. To believers by
the convictions of the word, x. 385 ; not marred,
but promoted by the doctrine of their persever-
ance, xi. 578.

Consonancy of things revealed with themselves, iv.
85.

Consonants of the Hebrew language, xvi. 394.

Constancy of the view of Christ in heaven, i. 378.
Of the love of God, ii. 30, xi. 396. In holy duties
a necessary consequent of a principle of grace,
iii. 486. The necessity of, in obedience, iii. 500.
In reading of the Scriptures, iv. 201. In the mor-
tification of sin necessaiy, vi. 21. And resolu-
tion in actions, vi. 171. In keeping the soul in
a universally holy frame, vi. 185. In pi-ayer, vi.
358. Of God, xi. 280.

Constantine, edict of, for tolei'ation, viii. 185.
The emperor, a saying of, xiii. 473.

Constitution of spiritual life, i. 437. No excuse for
sin, iii. 422. Sin in the, vi. 60. Divine, sin pu-
nished according to the, x. 591.

Constitutions, gospel, in case of heresy, viii. 202.
Apostles', a counterfeit, xi. 32.

Constraint, when to be put on the mind, vii. 386.

Consuming fire, God is a, x. 553, 003.

Contemperation of the holiness of God, iii. 571.

Contemplation of the glory of God in heaven, i. 222.
Heavenly, the mind must be fitted for, i. 336.
An effect of love, iii. 585. Quiet repo.«e of, in
prayer, iv. S28. Of heaven a duty, vii. 341.

Contemplative power of the mind, iii. 280. Prayer,

what so called, iv. 334.
ContemiJt cast on God by sin, i. 184. And reproach
of the Spirit of God, ii. 254, viii. 613. Of regene-
ration, iii. 242. Of the gospel, iii. 265. Of the
world from the consideration of electing love, iii.
600. Of danger, vi. 209. Of the things of the
gospel, vii. 232. Of gospel light, its influence,
vii. 354. Of worldly things, when proper, vii.
397. Of the love of God, vii. 451. Wlio cast, on
Christ, vii. 553. Of the people in churches, xv.
104.

Contention, fruitless, people sometimes given up to,
viii. 155. How best prevented, xiv. 313.

Contentment, gracious, vi. 76. With our lot, viii.
94. Worldly, not to be unduly valued, ix. 414.

Contentments, worldly, how rendered undesirable,
vi. 290.

Contest in the world about Christ, how managed by
both parties, iii. 184. Of heaven and earth, ob-
ject of, vii. 395.

Contests about religion, xiv. 48.

Contingency in actions, viii. 13. The nature of, x.
22. Two sorts of, xii. 128. Future, how known
to God, xii. 130.

Continuance and caiTying on of the oblation of
Christ, ii. 168. Of ordinary gifts of the Spirit, iv.
486. In waiting on God necessary, vi. 616. In
prayer, effect of, vii. 295. Of sufferings, vii. 350.
In sin, effect of, vii. 511. Of the gospel with a
people, viii. 23. Of the ministry in the chui'ch,
how provided for, ix. 432. In saintship, xi. 99.
Of the love and favour of God a security for
perseverance, xi. 120. In fellowship, xi. 599.

Continuation of the work of the Holy Ghost in the
church, iii. 154. Of justification, v. 143. Of a
church-state, on what it depends, xv. 248, 327.

Contract, how an earnest secures its fulfilment, iv.
408.

Contradiction, no, between the light of nature and
the W'Ord of God, xiii. 466.

Contradictions of the heart of man, vi. 173. Pop-
ish, xiv. 110.

Contrariety to God, sin stands In, vi. 399.

Contrivances, sinful, vi. 22. For persecution, viii.
148.

Control which sin exercises over the gospel, vi. 309.
How God does, great actions, viii. 117.

Controversy about justification, v. 3. State of, re-
specting saints' perseverance, xi. 77. Between
God and sinners, how terminated, xi. 398.

Conventicles, of the bill against, xiii. 583.

Conversation of others, observation of, iii. 347. Of
ministers to be observed, xiii. 56.

Conversion, when improperly ascribed to ourselves,
iii. 225. Rendered difficult from sinful habits,
lii. 298. Not an act of our own will, iii. 308. The
work of God, iii. 320. Things preparatory to, iii.
328. Manner of, explained in the instance of
Augustine, iii. 337. Work of the Spirit in, iii.
3S9. By the power of the word, iv. 94. Of the
world by the apostles, iv. 442. How necessary
for the unregenerate, vi. 35. Of souls to be la-
boured for, ix. 460. How men are prepared for,
X. 123. To God, X. 129. Preaching to, xv. 104.

Conveyances, executive, of God's immutable pui'-
poses, i. 441. Of grace, what are, xi. 231.

Conviction of sin by the Spirit, ii. 95. Of sin, an-
tecedaneous to conversion, iii. 233, v. 74. Nature
of, iii. 350, iv. 96, vi. 270. Of the defilement of
sin necessary to its purification, iii. 442. Of sin,
how made effectual, iv. 365. Relief of con.science
under, v. 7. Concomitants of, v. 74. Effects of,
V. 77. AVithout conversion, vi. 38. Of sin, its
design, vii. 299. State of, vii. 446. Necessary to
faith, ix. 359.

542

INDICES.

Convictions of sin, how lost, iii. 234. How used and
abused, iii. 348, 415. The power of, how they
evidence duty, iii. 4S6. Of unbelievers by two
ways, iv. 130. Danger of breaking off from, vi.
346. From the power of the word of God, vii. 29.
Force put on the mind by, vii. 280. Sharp, in-
fluence of, vii. 291. When improperly satisfied,
vii. 426. Loss of, vii. 511.

Co-operation, our, with grace, x. 130.

Copies, first, of original Scriptures, xvi. 353.

C'pp2/of the law preserved in the synagogue, xvi. 354.

Corinth, church of, xiii. 181.

Corporeal, no, presence of Christ in the supper, ix.
572.

Corporeity, or figure of God, xii. 101.

Corpse, the relation of Aquinas concerning a, viii.
23.

Con-ectio Scribarum, the, xvi. 401.

Correction for sin, vi. 52. For instruction, what it
is, xii. 437.

Corrective j ustice of God, x. 517.

Corrupt affections, seductive power of, iv. 177, 178.
Reasonings, sin takes advantage from, vi. 230.
Churches, separation from, xv. 77. Translations
of Scripture, xvi. 406.

Corrupted nature of man, i. 477. Common notions
of good and evil remaining in, iii. 345. Reason
debases the glorious mysteries of the gospel, iii.
371. Reason, how the gospel is unsuited to, vii.
127.

Corruption of mind, iii. 242. Of the mind expressed
by darkness, iii. 248. In infancy, iii. 338. Of the
text of Scripture, iv. 217. Provocation of, vi. 133.
Of the simplicity of the gospel, vi. 293. Must not
be allowed to be predominant, vii. 387. What
must be done in case of its prevalency, ix. 390.
Of nature, x. 68. Of church discipline, xv. 104.

Coutwils, assemblies of, i. 10. General, xiii. 143.

Counsels of God, the person of Christ the founda-
tion of, i. 54. Of the wise, why so frequently con-
founded, ii. 115.

Course and custom of sin, how produced, iii. 224.
And purpose of the soul opposed by sin, vi. 196.
In sin to be avoided, vii. 230.

Courts, human, the management of punishment in,
from divine appointment, x. 607. Of review, xvi.
195.

Covenant, old, commands of, iii. 606. Of grace and
that of works, difference between the, v. 275,
X. 236. The new, an evidence of forgiveness with
God, vi. 470; its rise and tenor, viii. 435. Ever-
lasting, the support of believers under distress,
ix. 409. Nature of the first, vi. 472. New, ordered
in all things, ix. 418. Confirmation of the new,
by Clirist, ix. 418, x. 90. Between the Father
and the Son, x. 168. New, with whom made, x.
236. Old, how weak, x. 237. The new, secures
perseverance, xi. 205.

Coveting spiritual gifts, iii. 16.

Covetous men, thoughts of, vii. 277.

Creation, meditation on, useful, i. 307. Work of,
i. 474. Ascribed to Christ, ii. 393. Ascribed to
the Holy Spirit, ii. 402. Work of the Spirit in
the old, iii. 52. Of man, iii. 99. How effected by
the Holy Spirit, iii. 125. New, the work where-
by God designed to glorify himself, iii. 157 ; as-
signed distinctly to each person in the Trinity,
iii. 93, 157. Of the body of Christ out of the sub-
stance of the Virgin compared with the creation
of the first man out of the earth, iii. 163. Old
and new, compared, iii. 207. And providence,
how God is known by, iv. 87. Law of, vi. 430.
Conversion, a new, x. 136.

Creature, new, what it is, iii. 220. Supported and
preserved by the Spirit, iii. 531.

Creatures above and below, why called God's host,

iii. 96. Senseless, the wrath of God on, viii. 109.
Inanimate, serve the design of God in delivering
bis people, viii. 110. Intelligent, how distin-
guished, xii. 4S7.

Credibility, motives of, in the Scriptures, iv. 20.

Creditor, how God is a, xii. 514.

Criteria in the books of the Old Testament, iv. 107.

Critical observations on Scriptui-e, iv. 216. Their
use and abuse, xvi. 353.

Crookedness of sin, iii. 427.

Cross of Christ, the doctrine of the, does not en-
courage licentiousness, v. 375. How brought into
the heart, vi. 19. Must be kept in view, vi. 250.
Power of the, vii. 398. Signing with the, viii. 587.
Reveals the justice of God, x. 547. Christ to be
loved for his death on the, x. 622.

Crucifixion of the flesh, iii. 540. Of sin, vi. 30.

Cunning and craft of indwelling sin, xi. 100.

Cup, the, sacrilegiously taken from the people, ix.
524.

Curiosity, profane, iv. 217. Curiosity of mind,
vain, vii. 134.

Curse, death a, to the wicked, i. 411. Of God, na-
ture of, i. 477, X. 173, 280. Of sin, not removed
by human learning, ii. 114.

Cushan, tents of, viii. 98.

Customer iness draws off the mind from right per-
formance of duty, vi. 237.

Cyril of Alexandria, his excesses, i. 11.

Cyrus, how anointed of God, iii. 103, 149.

Damianus, preaching of, xiv. 99.

DamiuUion for original sin, whether any under,
X. 77.

Danger of mistakes about regeneration, iii. 228.
Of mortifying sin without faith, vi. 33. Of in-
dwelling sin, vi. 52. Contempt of, vi. 209. Of
sin, vi. 314. Of concealment of sin, vii. 327. Of
worldly things, vii. 403. Of offences, ix. 352.

Daniel, his excellent qualifications, viii. 345.

Darkening of the mind by temptation, vi. 109.

Darkness, universal, with regard to God, i. 297. A
natural, in all men, i. 401. And blindness, the
state of nature, iii. 244. Spiritual, natm'e of, iii.
246, iv. 97. Objective and subjective, iii. 247.
Spiritual, works by enmity, iii. 437. Of mind, iv.
58. Of the mind gives advantage to temptation,
vi. 258. Day of, lay not up sad provision for, vi.
583. Spiritual, a cause of apostasy, vii. 102.

David, family of, what promises were made to it,
iv. 255.

Dawnings and first-fruits of perfection in grace,
ii. 9.

Days, evil, as to Christian profession, xi. 79.

Days-man, Christ fitted to be a, ii. 69.

Deacons, call of, ix. 434 ; and bishops, xi. 41. Na-
ture of the ofiSce of, xv. 506, xvi. 143. Deacons'
wives, xvi. 150. Have no right to preach, xvi. 151.

Dead, of Christ in the state of the, iii. 180. In sin,
men said to be, iii. 286. Works, what they are,
and whence so called, iii. 291. Resurrection of
Christ from the, xii. 560.

Deadness to ordinances, ix. 512.

Dealings of God against sin, danger of withstand-
ing, vi. 48. Of God with his people, vii. 400.

Death, invoking Christ at the time of, i. 118. How
it may be encountered cheerfully, i. 280. Of sin
in us, ii. 99. And life, natural and spiritual, com-
pared, iii. 282. Spiritual, nature of, iii. 283.
Natural, in what it consists, iii. 284. Of Christ,
application of it to us, iii. 560. Applied to the
mortification of sin, iii. 561. Of Christ, causes
of the, V. 188. Putting sin to, vi. 8. Tempta-
tion leads to, vi. 215. Our liability to, vii. 378.
How it is subdued by Christ, ix. 489. Of Christ,
how carried about with us, ix. 619. The punish-

INDICES.

543

ment of sin, x. 79. Of Christ, x. 87. 435 ; effect

" of it, vi. 490 ; to whom it is revealed, x. 238. Of
Christ, causes, ends, and fruits of, x. 157, 200. Of
Christ, and Spirit of grace, causes of faith, x.
262. How tasted by Christ, x. 349. Unto sin
and in sin, x. 351. Whether every one is bound
to believe that tlie death of Clirist is for liim,
X. 404. Testimonies that the death of Clirist was
for believers, xi. 56.

Debasing spiritual things, vii. 473.

Debt of sin, how discharged, i. 209. Sin a, xii. 514.
Right of, X. 567.

Debts, how sins are, x. 574.

Decay, recovery from, i. 432. In grace and holi-
ness, iii. 404. Spiritual, vi. 282, Of holiness,
causes of, vii. 196. Spiritual, to be guarded
against, vii. 354. In spiritual afl'ections, vii. 456.
Of the principle of grace, how recovered fiom,
ix. 368. In churches, ix. 510. In religion, how
discernible, xv. 198.

Deceit, self, vi. 505. Of the heart, we should be sen-
sible of, vii. 246. Of sin, vii. 607.

Deceiifulness of the heart, vi. 172. Of sin, vi. 211.

Deceits about holiness, iii. 478. Of Satan, who are
exposed to, as it respects the Scriptures, iv. 62.

Decii, religion of the, x. 528.

Declarative truth, its objects, i. 82.

Declaratory tenders of gospel righteousness, ii. 175.

Declension in religion displeasing to Christ, vii.
459. Grieving to the Holy Spirit, vii. 459. Of
religion, use of faith in a season of, ix. 510. How
it offends and scandalizes the world, ix. 513.

Declensions, gradual, in grace, i, 444. Habitual, of
professors, vi. 281.

Decline of the vigour of the affections, vi. 221.

Decree of God requires holiness, iii. 592. Determi-
nate, as to divine judgments, viii. 619. Of God,
what it is, ix. 252. A difference between those
things which are necessary by a, and those which
are so from the divine nature, x. 607.

Decrees of God, i. 473, x. 14. Svhy denied, x. 12.
Immutable, xi. 137.

Decretory i\xiigva.ents, viii. 616.

Dedication to God, iii. 370, ix. 287. Of persons to
God by anointing, iv. 391.

Deep things of God, how searched by the Spirit, iii.
80. Truth lies, iv. 182. Some parts of Scripture
are, iv. 194. Apprehension of the evil of sin,
vi. 369. The mystery of forgiveness is, vi. 410.
Sense of the evil of sin, vi. 548. Son'ow for sin,
vi. 549. Sense of the indwelling power of sin, vi.
550.

Defect in grace, influence of a sense of, i. 118.

Defection of churches, in what it originates^ iii. 43.
I'rom pure religion predicted, xiv. 534.

Defects in reformation of life, iii. 240.

Defence of the truth, to whom committed, i. 6.
How sin puts forth its deceit in its own, vi. 229.

Defensative about church government, viii. 43.

Defilenunt of our best duties, ii. 171. Of sin, iii.
422. Nature of, iiL 426.

Deformity of soul by sin, v. 21.

Deyeneracy in church discipline, xv. 123.

Degenerate Christians, their conduct, vii. 353.

Degree, a good, what it is, xvi. 148.

Degrees of the manifestation of the glory of Christ,
i. 3S7. Of the prophetic spirit, iii. 134 Of grace
and holiness, iii. 204, vii. 448. Of the habit of
holines-s, iii. 476. Of assent to evidence, iv. 50.
Of knowledge, iv. 147. Of temptation, vi. 118.
Of the deceit of sin, vi. 215. Of the power and
prevalency of sin, vii. 233. Of spiritual miuded-
ness, vii. 272. A'arious, of punishment, x. 607.
Honorar)', the origin of, xvi. 97.

Deity of Christ, testimonies to, xii. S04. Of the
Holy Ghost, xii. 333.

Delay in mortifying sin dangerous, vii. 463. Of
punishment, x. 607.

Deliberation, sins of, xi. 639.

Delight, ineffable, between the Father and the Son,
i. 56. When the affections cleave to Christ with,
i. 403. Of fellowship with Christ, ii. 44. Of
Christ in believers ii. 117. In the love of Christ,
ii. 118. In spiritual things, iii. 238. In sin, aggra-
vation of, iii. 454. An effect of love, iii. 586. In
God, iv. 290. In ordinances, decline of, vi. 283.
In obedience, vi. 551, ix. 364. And pleasure from
tasting the word, vii. 30. In thoughts of God,
vii. 362. In religious duties, vii. 423. Delight
in God proved by our walking with him, ix. 99.
And diligence in ordinances, want of, ix. 611.
In Christ, who, ix. 537.

Deliverance from spiritual decays, i. 452. From
corrupt affections, iv. 184. When properly
valued, iv. 464. From sin, desire of, vi. 69. Ex-
tent of our, vi. 646. From sin must not be dubi-
ous, vii. 556. Of Essex county and committee,
viii. 77. Appointed season of, viii. 84. Of the
people of God, how wrought, viii. 116. Often be-
yond the view of sense and reason, viii. 121.

Deliverances means of conviction, iii. 347. No
difficulties, no, viii. 18.

Delusion of presumption, i. 420. Who are exposed
to, as it respects the Scriptures, iv. 62.

Demerit of sin proportionably punished, i. 186. Of
man, viii. 20.

Demiourgos of the world, x, 32.

Departure of Christ from his disciples, ii. 224. Of
the Spirit of God from Saul, iii. 57 ; from some
persons, iii. 119; from a people, iv. 418. Blam-
able, from a church, xiii. 120. From the church
of Kome, clamour about, xiv. 33.

Dependence, mutual, i. 361. Of all things on God,
immediate, i. 369. On grace and providence
compared, iii. 529. Of one doctrine upon another,
iv. 188. On God, viii. 80.

Depositum of the new creatm-e, iii. 482,

Depravation of mind, iii. 242. Of the mind by sin,
in what it consists, iii. 248. Of nature dis-
covered by conversion, iii. 328. Of the mind,
how removed, iii. 332. Of nature to be acknow-
ledged in prayer, iv, 279. Of nature universal,
V. 26. Of reason, vii. 127.

Depravity of the affections, vii. 411.

Depths on account of sin, what they are, vL 332.

Desertion, Christ to be invoked in seasons of, i. 113.
Spiritual, its nature, iii. 121. Penal, caused the
agony of Christ, ix. 534, 587.

Designation of the apostles, iv. 442.

Desire of union and enjoyment the first vital act
of love, i. 152. Of deliverance from sin, iii. 546.

Desii-cf, holy, satisfied only in heaven, i. 244. Of
heaven, what they ought to be, iii. 6S3. Of sin-
cere, to pray, iv. 344. Of the heart acceptable to
God, vi. 61. Earnest, for spiritual things, vii.
392. In God, falsely said not to be fulfilled, x. 25.

Despair, xii. 493.

Despite to the Holy Spirit, ii. 254.

Despondency, no ground for, vi. 269. From con-
viction of sin, vi. 376. How removed, vii. 443.
Refreshment under, vii. 464. Deliverance from,
vii. 496.

Despotism, no, in the church, ix. 433.

Destruction of Satan and his interest by Christ, i,
210. Of sin necessary, iii. 463. Eternal, danger
of, vi. 54. Of a sinful people, sealing the, viii.
155. Inevitable, of a nation, when at hand how
known, ix. 273.

Determinate cause of contingent things, xii. 130,

Determination of the will as a free jirinciple by
grace, iii. 334. Of God, how formed, xi. 142.

Detestation of sin, when particulai'ly necessary, vi.

544

INDICES.

71. Of sin must he cherished, vi. 227. Of sin
connected with pardon, vi. 397. Of the gospel,
avowal of, vii. 234. Of lust, vii. 524.

Devil, how man put himself into the power of the,
i. 1S7. Destroyed, i. 216. Sin of man worse than
that of the, i. 425.

Devils and angels, faith of, v. 82. How they agree
and differ, .xii. 487.

Devoted to God, what things were, x. 534.

Devotion, natural, iv. 345. Of Catholics falsely said
to transcend that of Protestants, xiv. 43, 321.

Die, to, cheerfully and comfortably, i. 283. Daily
to, what it is, ix. 337. For another, what it
means in Scripture, x. 288.

Died for us, how Christ, ii. 445; not for repro-
bates, X. 245.

Difference of the glory of the body of Christ and
those of saints in heaven, i. 245. Of beholding
the glory of Christ by faith and by sight, i. 374.
Between receiving doctrines notionally and really,
iii. 260, Between the life of Adam in innocency
and the life of gi-ace in Christ, iii. 286. In sins,
iii. 293. In duties, iii. 294. Of regeneration and
sanctification, iii. 387. Moral, among men, iii.
415. Between a spiritual life and a life of mo-
ral virtue, iii. 467, 473. About free-will stated,
iii. 495. In religion before the entrance of sin,
and afterwards, iii. 526. Between believers and
unregenerate men, iv. 388. Of the church under
the old and new testament, i v. 421. Between spi-
ritual gifts and saving gi'ace, iv. 425. Between
occasional impressions on the affections and the
spiritual renovation of them, vii. 417. Immu-
table, of things in themselves, x. 559. Of persons
to be avoided, xiii. 80.

Differences in operations and effects of the same
Spirit, iii. 59. In disposition previous to rege-
neration, iii. 214. In degrees of graces, iii. 388.
In the church, why permitted, iv. 440. In man-
ner of stating the doctrine of justification, v. 62.
In religion, their nature and continuance, xiv.
486, 487.

Difficulties overcome by the obedience of Christ,
i. 340. Of faith, iii. 458. In duties, iii. 500. About
faith, how solved, v. 87. And discouragements,
effects of, vi. 243. No, no deliverances, viii. 18.
Of the ministry great, ix. 451.

Difficulty and necessity of mortification, iii, 546.
Of sinning, vi. 272. And obscurity of spiritual
things, vii. 285. Times of, how to be regarded,
vii. 375.

Diffusion of the substance of God through the crea-
tion, alleged, xii. 98.

Dignity of the human nature of Christ, i. 228. Of
human nature, holiness is the, iii. 581. Of pro-
fessors, in what it consists, iii. 581. Ecclesiastical,
use of, iv. 186. Of the person of Christ, ix. 479.

Dijvdication of spirits, iv. 471.

Dilemma to Universalists, x. 234, 237, 240, 249, 254,
273, 288.

Diligence in study of Scripture necessary, i. 314.
In duty, how promoted, iii. 394. Required in the
exercise of grace, iii. 405. In searching our
hearts, iv. 181. Necessary in the acquisition of
truth, iv. 182. In reading the Scriptures, iv.
306, 321. Spiritual, iv. 519. And watchfulness,
how promoted by prayer, vi. 227. In waiting
on God, vi. 612. Spiritual, necessary, vii. 385.
In ordinances, want of, ix. 511.

Diocesan bishops, xi. 49. Churches, of, xv. 88. Not
found in Scripture, xvi. 43.

Diogenes, sophism proposed to, xii. 60.

Dipi>ing in baptism, xvi. 266.

Direction in duty from the Holy Spirit, iii. 554,
In the proper course of living to God contained in
Scripture, iv. 28. For mortification of sin, vi. 83.

Disability of man to atone for sin, li. 97, For
spiritual things, iii. 288, 290. For duty, vi. 337.
For duty the effect of despondency, vi. 377, Of
mind for holy thoughts, vii. 383.

Disappointment and defeat of Satan, i. 218. In
expectation, iv. 414. And surprisal, ix. 411.

Disappointments, their use, vi. 265. Spiritual, dan-
ger from, vi. 571. As to the proper seasons of
spiritual thoughts, vii. 306.

Discernment, spiritual, of the beauty and amiable-
ness of grace, i. 173. Of the knowledge of Christ,
ii. 74. Of spirits, an extraordinary gift of the
Spirit, iii. 35, iv. 471. Of spiritual things, iii.
493, iv. 129. Of the excellency of spiritual things,
ix. 473. Between the directions of the Spirit and
the delusions of the world, xi. 362. Spiritual,
xiii. 33.

Discharge of the mediatory office in heaven, i. 252.
Of the mediatory ofiBce, glory of Christ in, i. 3:38.
From the punishment of sin, v. 9. From sin in
forgiveness, vi. 407.

Discijjle, the constitution of a true, i. 169.

Disciplinary means of understanding the Scrip-
tures, iv. 126. Means of interpreting the Scrip-
tures, iv. 209. Knowledge, vii 20. Knowledge
of the Scriptures, xi. 344.

Discipline, of the church, vii. 191, xv. 445, 512, xvi.
151, 223. Neglect of church, xv. 104.

Disconsolation, from what it arises, iv. 376, vii. 321.

Discouragement to holiness, the mediation of Christ
is not a, iii. 571.

Discouragements and difficulties, effect of, vi. 243.
How removed, xi. 388.

Discourse, spiritual, advantage of, vii. 296.

Discoveries, gracious, of the glory of Christ, i. 114.
Of the good-will of God, the promises are, xi.
229. Divine, Christ the medium of, xi. 230.

Discovery of the patience of God towards sinners,
li. 85. Of graces springing from election, iii. 505.
Of sin by the law, vi. 313. Of forgiveness, not
always connected with assurance, vi. 415.

Discrepancy in the glory of the church, as repre-
sented in Scripture and exemplified by profes-
soi's, accounted for, i. 441.

Discursive faculty, operations of the, iv. 85.

Diseases, healing of, by Christ, meaning of, iv. 404,
ix. 183. And distempers, spiritual, importance
of knowing, iv. 511. Spiritual, a loose profession
contracts, vii. 358,

Dislike, self, on account of sin, vi. 374.

Dismission to rest the lot of eveiy good man, viii.
353.

Disobedience of Adam, i. 208.

Disorder of the government of God by sin, i. 185.
Occasioned by sin, how rectified, i. 196. Of the
mind through trouble, i. 279. Of the affections,
cure of, vii. 494.

Disp>arity between God and men, ii. 8, xii. 104.

Dispensation of the Spirit not confined to the first
ages of the church, iii. 44. Of the Spirit in gene-
ral declared, iii. 105. His general, unto the new
creation, iii. 152. Necessity of, for the foundation
of the church, iii. 192. Of providence, how used
by God, vi. 210. Difference of divine, as to the
righteous and the wicked, vi. 265. Of God, what
is the rule of the, viii. 10. Of God, how we should
answer the, viii. 82. Of providence dark and diffi-
cult, ix. 392, Of grace, x. 470. What, and of
what kind, as to the punishment of sin, x. 592.
Outward, of pood things, xi. 133. Of providence
assigned to Christ, xii. 278.

Z>!SiJZa2/ of Arminianism, x. 1.

Displeasure of God, sense of, vi. 620. A deep sense
of the, necessary, vi. 548.

Displicency and sorrow for sin, v. 77.

Disposition, new, in regeneration, iii, 221. Natu-

INDICES.

545

wily depraved, ili. 255. None to a spiritual life,
iiiiturally, iii. 295. Supernatural, oflivingto God,
iii. 469. Of the soul to duties of holiness, from
an inward principle, iii. 483. A gracious, ex-
pressed by fear, love, and delight, iii. 4S3 Na-
tural, more sedate in .some than in others, iii.
643. Of indwelling sin, to be weakened, vi. 32.
Of the heart, by what it may be judged, vii. 275.
Dispositions to regeneration, of what sort, iii. 229.
Of the mind towards God, iii. 255. Gracious, how
to be exercised, ix. 556.
Disputation, subtlety of, iv. 71.
Disquietment of temptation, i. 404. Of mind, from
whence it often proceeds, ii. 116. By the nature
of law, vi. 315. Of mind, removal of, vii. 493.
Disquisitions about God by the light of nature,

their success, iii. 273,
Disregard of God, degrees of, vii. 356;
Dissenters, of, viii. 203. liberty of, xiii. 577.
Dissimulation of sin, vi. 25.

Distance between God and his creatures, i. 324.
From God, our, meditation on, vi. 63. Between
God and us, vi. 632.
Distempers of the soul, i. 403. Of nature, how

cured, iii. 641.
Distinctionhetween the divine and human natures
of Christ, i. 223. In communion with each person
of the Trinity, ii. 11. In operations ascribed to each
person in the Trinity, iii. 66. In properties and
acts of the divine and human natures in Christ,
iii. 161. Of persons in tlie divine nature, the
manifestation of, a great end in the work of the
new creation, iii. 189. Between natural and
moral impotency, iii. 266, Between grace and
morality, iii. 524. Of times, seasons, and places,
importance of, iv. 221. Between spiritual gifts
and saving graces, iv. 425. Of a first and second
justification, v. 137. Between impetration and
application, x. 222, 232. Of persons by election,
ell'ect of, X. 243. Between will of God command-
ing and intending, x 344. Of thedivine attributes,
X. 574. Of persons in the Godhead, xii. 170.
Distillations of grace, iii. 301. Necessary, with re-
gard to justification, v. 30. In regard to justice,
X. 498. Of necessity, X. 589. Of God's being in a
jilace, xii. 93. Among intelligent creatures, xii. 487.
Distraction of mind, deliverance from, vii. 496.
Distress of conscience, we should invoke Christ in,
i. 113. From conviction of sin, iii. 355. The ever-
lasting covenant the support of believers under,
ix. 409.
Distresses, ontyrsecA, vi. 331. On Nonconformists,

xiii. 579.
Distribution of spiritual gifts, iii. 20, 21.
Distributions of the Holy Spirit, ii. 234, Hi. 122.

Spiritual, iv. 424.
Distributive justice of God, xi. 296.
Distmst of God, vii. 521.
Disturbance of the government of God by sin, i.

185.
Diversion of sin not mortification, vi. 26. Of the
thoughts of men designed to prevent sin, vi. 206.
Of sin different from its conquest, vi. 318.
U.'wrSiYto of spiritual gifts, iv. 424.
Diversity of gifts an occasion of differences in the

churches, iii. 21.
Dividing as he will, the Holy Spirit, ii. 234. Tlie
word aright, iv. 510. The word of God with skill,
ix. 455.
Divine things, knowledge of, by their operations
and effects, iii. 38. Voluntary itctings ascribed to
tlie Holy Spirit in, iii. 09, 83. Persons succeeded
not to each other in their operations, iii. 94. Na-
t\ire in Christ acted not as his soul, iii. 169.
Goodness, no true apprehension of, but in Christ,
iii. 272. And infallible faith, iv. 15. Faith, in
VOL. XVI.

the Scriptures, iv. 46, 47. Institutions, whether
any disused, xv. 465.
Division of the Holy Spirit falsely asserted, iii. 122.

Falsely charged on Protestants, xiv. 33, 237.
Divisions and animosities, whence they arise, iv.
174, XV. 104 In tlie church, iv. 477. And con-
tentions, how perpetuated, v. 10. A cause of of-
fence, vii. 213. To be avoided, xiii. 70.
Divorce, marrying after, lawful, xvi. 254.
Doctrinal faith, of, i. 127.

Doctrine of the Trinity, ii. 377. Of the Spirit, the
life of all saving truth, iii. 23, 44, 53. Of refor-
mation of life variously handled and applied, iii.
234. Of Clirist complete, iii. 633. Of Christ, our
rule, iii. 649. Of justification by faith, v. 7. Of
the gospel, mistaken view of, vi. 394. Of the gos-
pel, apostasy from, vii. 60. Sound, wiiy men
grow weary of vii. 70.
Doctrines of the word of God good, vii. 28. How
to judge of their value, xi. 382. Of Scripture,
nature of, xvi. 298.
Dominion of sin, how the Spirit destroys the, iii.
551. Of indwelling sin, vi. 163. Of sin and grace,
vii. 505. Of God supreme, x. 35. Of Christ,
X. 375. Not founded on grace, xiii. 455, 4.56. Over
the faith of others forbidden, xv. 137.
Donatism, xiii. 253.
Door of apostasy, what, vi. 15.
Dort, synod of, vii. 76.
Doubts and fears not inconsistent with assurance,

vi. 550.
Dove, under which shape the Holy Ghost appeared,

iii. 74, 76-78.
Drawn into sin, whena-man is, vi. 117. To Christ,

how men are, ix. 595.
Dread and fear of eternal misery, iii. 358. Of man-
kind of what is grand, x. 521.
Dreams a mean of divine revelation, iii. 136.
Druids, how they treated malefactors, x. 529.
Duration of spiritual gifts, iv. 474.
Duties of persons intrusted with spiritual pri-
vileges, iii. 21. Required in order to conversion,
iii. 229. Moral, how changed into evangelical
obedience, iii. 279. Of unbelievers, how said to be
sinful, iii. 293. Good, how vitiated, yet acc' pted,
iii. 293. The same, how accepted and rejected as
to different persons, iii. 294. Not accepted on ac-
count of persons, iii. 294. Of faith, repentance,
and obedience, on what grounds obligatory, iii.
295. Good, of unregenei-ate men, liow to be
esteemed, iii. 296. Of morality to be encouraged,
iii. 479. Special, of those who have received a
principle of holiness, iii. 482. Evenness in reli-
gious, iii. 486. Internal and external, distin-
guished, iii. 528. Of believers and unbelievers,
difference of, iii. 537. Required for the mortifi-
cation of sin, iii. 554, 557. More clearly revealed
by Christ than any other way, iii. 632. Of wor-
ship, why to be regarded, v. 78. Best, imperfec-
tion of, V. 439. Great, wliy God puts men on, vi.
94. Particular, oppose<l by sin, vi. 197. Princi-
pal, of the mind in obedience, vi 217. Rendered
acceptable by Cln-ist, vi 603. Best, weakness of,
vii. 147. Religious, whether from grace or gifts,
ix. 344. Special, wliat they require, ix. .5.57.
Duty, love to God a love of, ii. 28. On the part of
saints to Clirist, il. 152. Things wrought in a
way of grace prescribed in a way of, iii. 4:i3. Not
the measure of power, iii. 433. A holy heart in-
clined to all, iii. 4S5. And end to be considered
in every act of obedience, iii. 503. Manner of,
to be attended to, vi. 235. Of believei-s under
divine warnings, ix. 403. Of a pastor, ix. 4-52.
Direlling of tlie Spirit in believers, iv. 3S3, xi. 329 ;
notwithstanding the remains of sin, iii. 551. Of
God in believers, ix. 293.

35

546

INDICES,

Dijing in a state of ssin, consequence of, iii. 298.
For Christ, vi. 553. Daily, Christian's work of,
Lx. 334. Of Christ, bearing about the, ix. 618. For
us by commutation, x. 280.

Earnest, the Spirit an, ii. 243, iv. 407.

Earnestness of mind in prayer, iv. 268. Of prayer
necessary to obtain wisdom, iv. 457. Of soul, vi.
349. And fervency in prayer, when not spiritual,
vii. 290.

Eartli, in the first creation, what it contained, iii.
98. Face of, by what means annually renewed,
iii. 99. Lower parts of, what they are, iv. 489,
ix. 440. Heaven and, the shaking of, viii. 247.
Enjoyments of, security in, viii. 634. Comforts
of, imperfection of the, ix. 412.

Earth! i/-mi7uledness, deliverance fi'om, i. 222.
What it is, vii. 272, 273. Evil of, ix. 498.

Ease and facility with which indwelling sin acts,
vi. 167.

Easter, observation of, xv. 152.

Eat the flesh of Christ, what it is to, ix. 620.

Ecdesiastical dignity, use of, iv. 186. Helps in the
interpretation of Scripture, iv. 226. Rulers, xii.
488. Power assigned by Papists and Protestants
to kings, xiv. 378.

Economy of the Trinity, iii. 107.

Ecstasies, prophetical, iii. 138. Enthusiaslical, not
the work of the Spirit, iii. 224.

Edification, how promoted, i. 291, iii. 410. Gene-
ral, resulting from prayer, iv. 313. Of the church,
how connected with spiritual gifts, iv. 421. Of
the church, iv. 516. The end of all offices and
gifts, ix. 453. Preaching to, XV. 115. How pre-
vented, XV. 167.

Education prevents disorders and evils, iii. 643.

Effects of the presence of Christ, i. 392. Of convic-
tion on the will, iii. 238, 355. Of natural vanity,
found even among believers, iii. 254. Of divine
love, iii. 585. Of the priestlyacts of Christ, iii. 629.
Of justifying faith, v. 72. Of indwelling sin, vi.
12. Of the law powerful, vi. 316. Of the word of
God, good, vii. 29. Of God's power to be consi-
dered, vii. 372. Immediate, of the death of
Christ, X. 459. Of divine anger, x. 543. Of sin
over the creation, x. 618.

Efficacy of the offices of Christ, on what it depends,
i. 20. or truth, i. 80. Of the oflices of Christ
derived from hispei'son, i. 85. Immediate, of the
Spirit, ii. 17. Of every work of the Spirit, ii.
2o4, iii. 237. Given to all ordinances by the
Holy Spirit, iii. 41. No, in second causes inde-
pendent of first, iii. 103. Of the word of God, iii.
304. Of the blood of Christ, iii. 438. Of faith, iii.
458. Of the example of Christ, iii. 511. Of the
death of Christ for the destruction of sin, iii. .561.
Self-evidencing,oftheScriptures, iv. 89. Intei-nal,
of the word, iv. 364. Of grace, how opposed, v. 52.
Of sin fi-ora its deceitfulness, vi. 215. Of the
merit of Christ, by whom denied, x. 13. Of the
merit of Christ, x. 87, 462. Of the Scriptures,
xvi. 323.

Efficiency, real internal, of grace, iii. 317. Physi-
cal, of the Spirit, vi. 19.

Effusion of the Spirit, abundant, promised, iii. 153.
Of the Holy Spirit to be prayed for, viii. 656. Of
the blood of Christ, x. 97.

Efftisions, eminent, of the Holy Spirit, sometimes
accompanied with delusions of Satan, iii. 35.

Egress, first, of the divine properties, i. 334. And
e.xercise of divine justice, x. 498.

Egyptian and Grecian learning, character of, iv.
23. Idolatry, xiii. 539.

Ejaculatory prayer, vii. 393.

Elders, ruling, in the church, xv. 604.

Elect, evidences of the faith of God's, v. 405. Christ

died only for the, x. 245. The, whence called " the
world," X. 299, 325. And reprobates mixed in the
world, X. 313. The, how they are said to die and
rise with Christ, x. 472.

Election the spring of true holiness, iii. 503, 591.
Absolutely considered, no part of God's revealed
will, iii. 595. Evidenced by conversion, iii. 596.
Conclusions from doctrine of, iii. 603. Temporary,
what it is, iv. 430. Of, xii. 551.

Elevation of the mind by the Holy Spirit, xi. 345.

Eli, the conduct of God towards, xi. 161.

Elias Levita, character of, xvi. 392.

Emanation of grace and power from Christ, i. 177.
Of grace from God, ii. 10. Of the Holy Spirit
from the Father and the Son, iii. 55.

Eminence of gospel knowledge, vi. 68.

Eminency of the graces of Christ, ii. 76. Of the
gift of the ministry, iv. 488. Of station, evil eflect
of the sins of persons in, vii. 201. Of brothex'ly
love, xLii. 63.

Emphasis of words and expressions of Scripture,
iv. 214.

Empires, the four great, their rise, nature, and de-
struction, viii. 369.

Empty professors, how they differ from believers,
ii. 38.

Encouragement to faith, i. 210. Of faith, i. 270.
To come to God from the properties of his na-
ture, i. 424. To holiness, electing love is an, iii.
601. To expect forgiveness, whence obtained,
vi. 384. To duty, vi. 420. To obedience, whence
derived, v,i. 434. In waiting on God, vi. 617. Se-
cret, conveyed by prayer, vii. 295. Of righteous
zeal, viii. 133. Of the servants of God, viii. 152.
In the worship of God, xv. 475.

Eno-oadiment on the privileges of the people of
God dangerous, viii. 94.

Encumbrances to obedience, how removed, iii. 496.

End and object of evangelical obedience, ii. 183.
Of prophecy in the church, iii. 1"26. Of miracu-
lous operations, iii. 146. Of God in th* work of
the old and new creation, iii. 189. Of afflictions,
iii. 392. Of duties twofold, iii. 603. Of legal
commands, iii. 606. Of prayer must be regarded,
iv. 276, 285. Of duty, how to be regarded, vi. 236.
Of all things, God is the, vi. 482. The proper,
of divine institutions, vii. 433. Of the cove-
nant, ix. 417. Of ordinances, God is the, ix. 550.
Of the world, meaning of the expression, ix. 571.
Of the death of Christ, why opposed, x. 159. The
nature of an, x. 160 ; its relation to means, x.. 160.
Natural and moral, x. 161. Several kinds of, x.
162. Of the death of Christ, x. 163 ; supreme, of
it, X. 201 ; intermediate and subservient, of it ;
X. 202 ; not his own good, x. 203 ; nor a liberty to
the Father of showing mercy, x. 205 ; immediate,
of it, X. 208. Of obedience, the glory of God, xi. 385.

Endeavour for mortification, when it proceeds
from a corrupt principle, vi. 41.

Endeavours, giving over, ruinous, L 428. After re-
formation, iii. 354. To understand the mind of
God necessary, iv. 12.

Endowment of Christ for the discharge of his work,
ix. 482.

Endowments, ministerial, iv. 495. The work of the
Spirit, ix. 441.

Ends, principal, of God in creation, i. 183. For
which the Holy Spirit is promised, iii. 408. For
which holiness is required, iii. 472. Of the gos-
pel ministry, iv. 497. And purposes why for-
giveness was revealed, vi. 514. Proper, of judg-
ing the state of others, vi. 591. Of the death of
Christ, xii. 411.

£n«m7e5ofChrist, their destruction by his ascension,
i. 249. Spiritual, how they manage their assaults,
vi. 108, How they manage an opposition, vi.

INDICES.

547

189. Of God, his dealing with them observable,
viil. 102. Of the people of God, why they trem-
ble, viii. 106, 408. Of God, how they promote his
glory, ix. 206 ; how defeated in their attempts,
ix. 212. Of the Christian, xi. 106.

Enemy with whom we contend should be known,
vi. 31. Sin an internal, vi. 162.

Enforcements to obedience from the authority of
God, iii. 611. Of the divine commands, iii. 626.

Engagement, what God will do on account of his,
viii. 151.

Engagtments of God to his people always made
good, viii. 113.

England, the day of visitation of, viii. 6. Progress
of the gospel in, viii. 26. Happiness of. in enjoy-
ing the gospel, viil. 39. Church of, xiii. 181, xv.
344. From whence religion came into, xiv. 19,
206, 327.

Englishmen, civil rights of, xiii. 532.

Enjoyment of God, eternal, how man is brought to
the, i. 183. Of Christ in his ordinances, i. 268.
Of God, no, without purification from sin, iii.
432. Everlasting, of God, holiness necessai-y to,
iii. 574.

Enjoyments, spiritual, season of, vi. 129.

Enlargement of mind in prayer, jv. 288. In duty,
effect of, vii. 294.

Enlightenment, what it is, vii. IS.

Enmity of the carnal mind against God, ii. 107, iii.
273, vi. 176, X. 127. Against God is constant, vi.
181. To spiritual things, effect of, vii. 82. Of God
against every sin, x. 619. Of God against sinners,
xii. 532.

Enormities, of, which disturb peace, viii. 164.

Enormous sins, presei-vation from, vi. 339.

Entanglement of temptation, iii. 362, vi. 98.

Entanglements of the people of God, xi. 277.

Entering into temptation, what it is, vi. 96. Into
covenant with God, ix. 425.

Enthusiasm, its effects, iii. 32.

Enthusiastical raptures, regeneration doth not con-
sist in, iii. 224. Impressions, none in conversion,
iii. 318.

Enticement of the mind by sin, vi. 215, 245, xi. 557.

Entrance of Christ into heaven, i. 253. Of sin,
effect of, i. 370. Into gloiy, i. 493. Of Chris-
tianity into the world, v. 66. Into temptation,
what it is, vi. 96. Meeting temptation at its, vi. 135.

Entrances of sin to be guarded against, iv. 418.
Of religion, improperly dwelling in them, yii. 454.

Enunciations connected with the person of Christ,
i. 235.

Em^y of wicked men against the people of God,
their own toi-ment, viii. 105.

Episcopacy, not sanctioned by the cases of Timothy
and Titus, iv. 449. Not supported by the Igna-
tian Epistles, xi. 46.

Epistle of Grotius to Crellius, xii. 638. Of the
churches at Tienne and Lyons, xv. 296.

Equality and constancy of the love of God, ii. 30.
In God's commands, iii. 625. In God's respect to
duties, vii. 296. Of Christ with God, xii. 285.

Equity of the law and the ability of man, iii. 294.
Of God, how vindicated, viii. 136. Of divine deal-
ings, viii. 628.

Equivalent satisfaction, x. 438.

Erecting, first, of the church, what was extraordi-
nary in it, iv. 492. And building the church,
ix. 487.

Error, how God keeps his people from, vi. 75. And
mistakes about truth, vi. 258. Reign of, vii. 138.
Of the Jews about preaching the gospel, x. 350.

Errors and heresies, i. 37. Preservation from anti-
christian, iv. 146. Adherence to inveterate, iv.
180. Toleration of, viii. 53, 58. Forbearance of,
viii. 170.

Eruption of indwelling sin, vi. 26.

Eruptions of sin in believers, vi. 279. Signal, how
to be regarded, vi. 557.

Eshcol, xiii. 55.

EsiMusals of the Virgin with Joseph, iii. 166. Of
Christ and the church, ix. 465.

Essay, a counti-y, on church government, viii. 49.

Essence of faith, in what it consists, i. 295. Of
God, ultimate vision of the, i. 385. And form of
holiness, iii. 473. Of faith, v. 411. Of spiritual
mindedness, vii. 272. Of Christ, xii. 207.

Essex county and committee, deliverance of, viii.
77.

Establishment of saints, how promoted, xi. 81.

Estate of Christ, the twofold, i. 483.

Estimation ot Christ by believers, ii. 136. Of mi-
nisters, xiii. 58.

Eternal generation of Christ, i. 13, xii. 73. The
love of God is, ii. 33. The love of Christ is, ii.
62. Love a powerful motive to holiness, iii. 597.
Designation of persons, vi. 404. Things, the pro-
per objects of spiritual thoughts, vii. 317. Bless-
edness, in what it will consist, vii. 481. Acts of
the will of God, x. 275 ; no change made by
them in any thing, x. 276 ; all men, notwith-
standing them, in the same condition before ac-
tual reconciliation, x. 277.

Eternity ascribed to the Holy Spirit, iii. 91. Of
God, vi. 622. Of the decrees of God, x. 14.

Ethico-physical, what is, xi. 567.

Ethiopian translation of the New Testament, xvi.
418.

EuchaHstical, the Lord's supper is, ix. 527.

Euctical or declarative blessing of the congregation,
ix. 456.

Europe, balance of power in, xiv. 538.

Eutyches, error of, with regard to the person of
Christ, i. 11, 327.

Evangelical, what proves faith to be, i. 134. Holiness
distinguished from all pretences, iii. 501. Truth
consistent with holiness, iii. 577. And legal sense
of sin distinguished, vi. 369. Repentance, vii.
174. Peace and love, xv. 57. Churches, nature
of, XV. 187. Institutions, what are, xv. 478.

EvangeUsts,\vho they were, iv. 445. Their writings
do not contain the whole of Christian instruction,
V. 59. Their testimonies to justification by faith,
v. 299.

Events of things as connected with prayer, iv. 314.
Future, depend on God, vii. 37. All, ordered by
God, for his own praise, viii. 117. All, result in
the glory of God, viii. 117.

Everlasting covenant, the support of believers un-
der distress, ix. 409. Redemption, xi. 298.

Evidences of spiritual decays, i. 447. Of divine in-
spiration, iii. 133. Of interest in Christ, no un-
holy person can have, iii. 631. Of revelation
satisfactory to those who received it, iv. 8. Of
adoption, iv. 406. Of believers to the world, by
God's sealing, iv. 406. Of the faith of God's elect,
V. 405. Of interest in the covenant, loss of, vi. 54.
Of forgiveness in God, vi. 427. Of the divine au-
thority of the Scriptures, ignorance of, vii. 158.
Of the gospel, effect oflosing, vii. 231. Of spiritual-
mindedness, vii. 2!32; 298. Of interest in Christ,
vii. 341. Subordinate, value of, vii. 501. Of do-
minion of sin, vii. 517. Of approaching judg-
ments, viii. 622. That we have received Christ,
ix. 362. Internal, of the truth of the Scriptures,
xvi. 307.

Evil spirits and their operations, iii. 57. Spirit,
how it wrought in Saul, iii. 142. Frame of na-
ture, how cured, iii. 437. And pei-verse men, why
they cannot understand the Scriptures, iv. 198.
Good and, knowledge of, v. 423. Propensity to,
natural to man, vi. 190. Actual pressing after.

548

INDICES.

vi. 194. Of sin, a deep sensfe of the, necessaiy, vi.
548. Thouglits, vii. 305. What things are, 7ii.
332. Origin of, x. 86.

EdUs of the fall of man, sii. 145.

Exaltation of the wisdom of God in the person of
Christ, i. 75. Of Christ, i. 235, 483, ii 69, 191, iv.
489, X. 204. Glory of Christ in his, 1. 342. Of the
human nature of Christ, iv. 356. Of grace, the
abuse of, vi. 254.

Examination, self, vi. 538, 544. When specially-
necessary, ix. 561. Of Stillingfleet's book on Se-
paration, xy. 193.

Example of Christ, on following the, i. 169. Of
Christ a mean of our holiness, iii. 509. Of Christ,
meditation on, iv. 458. Of Christ, our duty to be
conformed to the, ix. 483.

Exami)les of praying persons, iv. 304 How some-
times temptations to sin, vi. 111. Evil, their in-
fluence, vi. 297. Of suffering believers, how to be
used, ix. 503.

Excellencies, divine, proper and adequate objects of
love, i. 151. Of Christ, ii. 60. Real, the occasion
of false pretences, iii. 29. Meditation on God's,
iv. 322. Of God, gracious, vi. 486. Innate, of
Scripture, xvi. 337.

Excellency, highest, of created nature, is holiness,
iii. 579. And beauty of spiritual things, the mind
must be possessed with the, vi. 188. Of Christ, ix.
462. Of the work of Christ, ix. 480. Of grace in
pardoning sin, x. 621.

Excitation of graces and affections, iii. 389, iv. 268.

Excommunication, of, xi. 541, xvi. 151, 211.

Exemplary cause of holiness, Christ is the, iii. 509.
Conduct, when particularly required, viii. 657.
Conversation of ministers, xiii. 57.

Exequation of two substances, xii. 209.

Exercise of faith, the ground of, iii. 205. Of dili-
gence promoted l)y the difficult parts of Scripture,
iv. 197. Of Christian graces, iv. 208. Of gifts,
the means of improving them, iv. 299. Of grace
necessary, iv. 517. Of faith in prayer, v. 92.
Faith will endeavour to keep itself in, in ordi-
nances, V. 436. And success of grace, vi. 13. Of
graces, how promoted, vii. 283, 556. Of gifts, the
means of spiritual thoughts, vii. 284. Of spiritual
graces, effect of, vii. 293 Of grace in duties, vii. 514.

Exhibition and tender of Christ in the gcspel, ix.
564. Of Christ in the sacrament of the supper,
ix. 573, 584, 589.

Exhortations to strangers to Christ, i. 419. Kespect
duty, not ability, iii, 289. To the duty of watch-
fulness, vi. 149. Of Scripture, their use and de-
sign, xi. 438.

Exinanition of Christ, ii. 134.

Expectation, disappointment in, iv. 414. Of relief
from Christ, vi. 80. Of assistance from Christ,
vi. 614. In waiting on God, vi. 614. How to be
kept alive, ix. 562.

Experience and faith, 1. 397. Of the power of the
truth, iii. 390. Of the defilement of sin, iii. 425.
Outward profession without, dangerous, iv. 66.
To be regulated by Scripture, iv. 238. Simi-
larity of, in different persons, iv. 326. Best con-
fronts sophistry, v. 52. Of justifying faith, v. 83.
Of the law of sin in us different from general
knowledge of it, vi. 159. Of believers as to for-
giveness, vi. 452. When we should recur to it,
vii. 370. Of benefit by ordinances, vii. 441. Of
the workings of God, a great encouragement to
faith, viii. 229. Of spiritual gifts, ix. 450. Of the
power of the death of Christ, ix. 618.
Experiences of God, to gather up, a duty, vi. 45
Experiment in the keeping of revelation, xvi. 334.
Experimental religion necessai-y in a minister, ix.

455.
Expiation of sin, xii. 426.

Expiatory sacrifices confirmed the promise of
Christ's incarnation, i. 121 ; unfolded the doc-
trine of imputation, v. 34.

ExjMsitors of Scripture, why they so frequently fail
of success, iv. 205.

Expostulation: declarative of our duty, not of God's
desires, x. 401.

Expressions in prayer, spiritual and full, ii. 123.

Expulsion of spiritual darkness from the mind, iv.
172. Of the gospel from a people, viii. 24.

Extent of redemption, vi. 646, x. 208.

Extenuation of sin, danger of, v. 23. Of sin, vi. 99,
246.

Eye of Christ, how we lay under the, in our misery,
i. 335. The Father as love, we should, ii. 32. Of
Christ, we are always under the, vi. 151.

Eyeing the Lord Jesus, ii. 203, 204.

Eyes, metaphorical, of Christ, ii. 73. Opening the,
iv. 162. The lust of the, vi. 246. Wilfully closed
against the light, vii. 354.

Faculties of the soul perfected in glory, i. 405. Of
the mind affected by sin, vii. 519.

Faculty, new, in heaven for beholding the glory of
Christ, i. 3S0. How prayer is a spiritual, iv. 271.
Of prediction, iv. 469.

Faint, when men, under afflictions, ii. 260. When
the people of God are ready to, viii. 140.

Faith, i. 485, xii. 561. Of the church under the old
testament in the person of Christ, i. 100. The
principle and spring of assigning honour to him,
i. 120. Person of Christ, object of, i. 129. Glory
of Christ seen by, i. 374. How it acts in receiv-
ing the Holy Ghost, ii. 231. And obedience, how
to be regulated, iii. 118. Actually wroughtbygrace,
iii. 320. Instrumentality of, in sanctification,
iii. 323. And love, the springs of holiness, how
increased, iii. 389. What, is required to please
God, iii. 413. Gives an interest in the blood of
Christ, iii. 443. Working by prayer for victory
over sin, iii. 445. How it promotes conformity to
God, iii. 584. Without holiness vain, iii. 628.
The reason of, iv. 7. In prayer, iv. 203, v. 92.
Of miracles, iv. 461. Of men when they- come to
die, V. 33. Justifying, v. 70, 93, ix. 21. Histori-
cal, V. 72. Causes of, v. 74 The instrumental
cause of justification, v. 108. Justification by it
alone, v. 290. How expressed in Scripture, v.
291. And works, the doctrine of, V. 384. Of God's
«lect, evidences of, v. 405. To be specially exer-
cised on the death of Christ, vi. 83. Acting, on
the promises, vi. 125. In prayer, countermines
the deceit of sin, vi. 227. Its connection with
forgiveness, vi. 410. And spiritual sense distin-
guished, vi. 561. Necessity of, for the enjoyment
of ordinances, vii. 4-36. Assimilation to spiritual
things, tlie work of, vii. 445. Strengthened by
the remembrance of former mercies, viii. 87 En-
couraged to great services by observing the glori-
ous appearances of God, viii. 89. Encouraged
by past and promised mercies, viii. 100 Makes
the most afflicted state comfortable, viii. 101. In
the promises of God and their accomplishment
iuseparaWe, viii. 227. Carnal policy an enemy
to it, viii. 2.33. How exercised ia the Lord's
supper, viii. 561. True, but weak, gives safety,
though not comfort, ix. 28. A means of humble
walking witli God, ix. 120. How it acts under
distress, ix. 239. The grounds of, ix. 242. The
supports of, ix. 247. Necessary to be acted on the
nature and properties of God, ix. 247. A con-
stant exercise of it necessary to dying daily, ix.
337. How it resigns the departing soul to God,
ix. 3-39. Wliat weakens, as to prayer, ix. 379.
Use of, in a time of public calamity, i.x. 490. The
exercise of, by Christ, ix. 630. Cause of, x. 100.

INDICES.

549

The purchase of the death of Christ, x. 234. The
promise of the covenant, x. 237. How procured
by Christ, absolutely or conditionally, x. 243. In-
dispensably necessary to salvation, x. 253 Ob-
jective, X. 2-54. Whether procured for all by the
death of Christ, x. 2-55. The command of, put)-
lished to all, x. 29S. The SLveral acts of, x.
314. An evidence of saintship, xi. 94. How
strengthened, xi. 394. Unity of, wherein It con-
sists, xiv. 257. And charity of lioman Catholics,
xiv. 349.

Faithfulness of God to be pleaded in prayer, iii.
411. Of God, vi. 82, xi. 244. Of God in his
threatenings, viii. 608.

FaU, what man lost by the, i. 209. State of Adam
before the, x. 82.

Falling from duties, iii. 622. Into temptation, vi.
97. Oflf from God, vi. 309. Away of believers, xi.
598. Away from the faith, xiii. 120.

Familiarity, undue, with God, vi. 396.

Families, paternal instruction of, xiii. 15.

Family of God, how re-collected, i. 371. Of God,
believers introduced into it by adoption, ii. 207.
Prayer, iv. 313.

Fancies, our own, how we are cheated by them,
vi. 130.

Fancy and imagination, the prayers of some per-
sons only the effect of, iv. 329. And imagina-
tion, influence of on the mind, vii. 472.

Fate and state of Protestant religion, xiv. 531.

Father, communion with the, ii. 11. The, how
said to raise Christ from the dead, iii. 182. Eter-
nal, Christ the, xii. 314.

Fathers, consent of the, its proper use, iv. 227. The
ancient, their sentiments on justification, v. 36.
Testimonies of the, as to the supreme authority of
Scripture, xiii. 473.

Fault, the saying of Gregory about the happy, ii.
89, viii. 35.

Favour, free, of Christ, ii. 47. Of God, continuance
of, xi. 235.

Fear excited in sinners by a knowledge of their
state, i. 210. Of not being received by Christ
groundless, i. 423. And dread attending convic-
tion of sin, iii. 358. Inseparable from guilt, iii.
428. Of sin, a fruit of faith, iii. 461. Of man,
cure of, iii. 612. Of punishment for sin, v. 77.
Of punishment ineffectual, vi. 47. Of being re-
jected of God, vi. 336. Casting out, vi. 552. Of
the anger of God, how it should work, viii. 82.
Of God, what it is to have our hearts hardened
from it, ix. 299. Of eternal death and destruc-
tion twofold, xi. 468. How ascribed to God, xii.
113.

Fearlessness of danger, vi. 209.

Fears, fictitious, of men, x. 521. Pei-plexing,
anxious, xi. 388.

Fellow-feeling, how expressed, ii. 141.

Felloivship with Jesus Christ, ii. 40. Church, rules
of, xiii. 55.

Few real Christians in the world, ix. 478.

Fiat Lux, animadversions on, xiv. 1.

Fighting against sin the way to mortify it, vi. 30.

Figments of sin, vi. 191.

Figurative language of Scripture, iii. 70.

Figure, not a naked, of Christ in the ordinance of
the supper, ix. 563. Of God not visible, xii. 98.

Filiation, a personal adjunct, iii. 165. Of Christ,
xii. 184.

Filth of sin, how purged, iii. 436.

Finger of God, the Holy Spirit is the, iii. 97.

Finisher and author of grace, Qo<l is the, x. 102.

Finishing of sin, xi. 660.

Fire, emblem of the Spirit, iii. 76. On the altar,
what it signified, iii. 76. And water the means
of all typical cleansing, iii. 423. God is a con-

suming, X. 553, 603. Of hell, meaning of, xii.
147. The, that is not quenched, xii. 492.

Firmness, how communicated to the new creation,
i. 374.

Firsl-born, Christ the, i. 64, xii. 266.

First-fruits and dawnings of perfection, ii. 9. Spi-
ritual, iv. 411,

Fitness of Christ to save, ii. 51. Of Christ to suffer
and bear sin, ii. 67. Of Christ for his work, ii.
159.

Fixation of mind in prayer, iv. 329.

Fixing the soul to the object of delight, i. 461. The
minds of sinners, iii. 350. Of the imagination,
iv. 466.

Flesh, freedom from clogs of the, in gloi-y, i. 405.
Deeds of the, must be mortified, vi. 8. When
temptations arise from the, vi. 95. Weariness of
the, vii. 173. Weakness of the, xi. 419. Preva-
lency of the, xi. 519.

Flock; state of the, should be known to ministers,
ix. 456.

Faedits, origin of the word, xii. 499.

Followers of Christ, who ought to be, iv. 458.

Following the example of Christ, i. 169. After
holiness, ii. 152. God, how we are prepared for,
viii. 90.

ii\)% of human wisdom, ii. 116. God leavens the
counsels of his enemies with, viii. 116.

Food, provision of spiritual, i. 411. Spiritual, of
the soul, vii. 283.

Foolishness, to whom spiritual things are, iii. 262,
263.

Forbearance of God, ii. 85, x. 461. And patience
of God, how to be considered, vi. 58. Mutual,
viii. 57.

Force, no, in the operations of the Spirit, iii. 225.
Used by our enemies, vi. 189. Inward, thoughts
arising from, vii. 279, 280. And deceit of sin, vii.
507. Suppressing opinions by fruitless, viii. 180.
Used against the conscience, xiii. 527. In religion,
of, xiv. 544.

Foreknowledge of God, x. 22, xi. 153, xii. 115.

Foreseen faith, predestination not for, x. 64.

Foretaste of future blessedness, i. 415. Of everlast-
ing vengeance, when given, iv. 417.

Foretelling futui-e events, xii. 134.

Foreview, divine, of the portion of believers, viii.
94.

Forfeiture, second, how the heavenly inheritance
is secured against, i. 213.

Forgetfulness of God, vii. 352.

Forgiveness, freedom of, ii. 427. Of sin, its dis-
covery great, holy, and mysterious, vi. 386.
Evidences of, with God, vi. 427. Brotherly, re-
quired, vi. 494. Of sin, whether there could be,
without satisfaction, x. 5S6. Of sin, xii. 347.

Form, internal and external, of the church, ix. 447.
Of a servant, Christ appeared in the, xii. 287. Of
prayer, whether prescribed by Christ, xii. 577.

Formal reason of holiness, iii. 473. Object of
faith in the word of God, iv. 16. Dispositions to
justification, what are not, v. 79. Cause of justi-
fication, V. 205. Cause of a particular church,
xvi. 25.

Formality in duty, danger of, vi. 121. In religion,
its cause, vi. 293. Habitual, vii. 639.

Formation of the new nature, i. 366. Of the host
of heaven and earth the work of the Spirit, iii.
96. Of the body of Christ in the womb, iii.
162.

Former mercies to be remembered, viii. 87.

Forms of prayer, iv. 239, 338, xv. 21. In religion,
various, i.x. 170,

Fornication, spiritual, ii. 150.

Fortitude, perseverance a part of, xi. 20.

Fortuitous event of things, iv. 86.

550

INDICES.

JFoundation of church-order, i. 33, iii. 18, 192. Of
our communion with the Holy Ghost, 11. 222. Of
all religion is the nature of God, iii. 64. Of the
ministi7 in the church, iii. 191, ix. 431. Of the
church in the promise of the Spirit, iii. 192. Of
moral differences among men, iii. 415. Of con-
solation, vi. 439. Of gospel preaching, vi. 523,
And building work not to be mixed together, vi.
664. Of the house of God, riii. 291. Of the doc-
trine of the saints' perseverance, fivefold, xi. 120.
Of divine predictions, xi. 223. Of the promises
immutable, xi. 2-31.
Fountain of grace, Christ an endless, ii. 68. Of pur-
chased giace, ii. 154, 155. Of life, God the, iii. 292.
And spring of holiness, iii. 503. Of grace, inter-
nal, when our thoughts issue from, vii 292.
And spring of all glory, the love of Christ, ix. 609.
Of sin in all person.s, lust the, xi. 511.
Frame, evil, of nature, how cured, iii. 437. Of be-
lievers under the actings of indwelling sin, vi.
160. Holy, constantly keeping the soul in a, vi.
185. Of the mind for obedience, proper, vi. 217.
Of the heart to be attended to, vii. 248. Of soul,
watchful, how preserved, vii. 295.
Framer of the world, God the, x. 32.
Frames and disposition of the soul, iv. 274. Un-

spiritual, falling into, vii. 538.
Fraud used by our enemies, vi. 189.
Free, the love of God is, ii. 33. From sin, Christ
is, ii. 63. The Holy Spirit, as given to believers,
ii. 228. The operation of the Spirit is, ii. 238.
Pardon, ii. 427. Spiritual gifts, in what sense, iv.
422. Acknowledgment of sin, vi. 372. Mercy, a
vision of, viii. 5. Agents, how they work, x. 24, 43.
Grace effectual for conversion, x. 395. Grace ener-
vated and overthrown by a general ransom, x. 411.
Divine justice supposed by Twisse and Rutherford
to be, X. 607, 608. And gracious, the promises
are, xi. 227. Actions of men foretold by God, xli.
134.
Free-icill, nature of, iii. 494, x. 114. Opposed to free

grace, viii. 301.
Freedom of believers, ii. 211. And bounty in the
gift of the Spirit, iii. 108. And liberty, spiritual,
vii. 165. From evil in heaven, vii. 332. Spiritual,
instrumental cause of, vii. 554. Of effectual
grace, viii. 31. Of pardon, x. 446. Of the love
of God, xi. 395.
Frequency of holy acts and duties, iii. 498. In read-
ing the Scriptures, iv. 200. In exercise of prayer,
iv. 32.3. Of meditation, vi. 225. Of spiritual
communication, xiii. 69.
Friends, the union of, how applied to the person of
Christ, 1.231. Christ makes his people his, ii. 119.
Friendship, love of, i. 155. Of Satan, what it is, vi.

1.35. Between God and man, xii. 531.
Fruitfulness of the love of God, ii. 30, xi. 397. Of
the love of Christ, ii. 63. Our obligation to, iv.
178. For the good of others, why expected, iv.
435, 436. And tendency of sin, vi. 11.
Fruition of God, the everlasting, ii. 93.
Fruitless and barren knowledge of God, its cause,

i. 78.
Fruitlessness, spiritual, cause of, vi. 343.
Fruits of the Spirit, ii. 199. Of sin, iii. 542 Of
election, iii. 596. Spiritual first, iv. 411. Good,
from whence they proceed, iv. 428. Of the Spu'it,
why we are made to abound in them, vi. 19. Of
divine love, peculiar, vi. 241. Of assurance, vi-
414. Of the love of Christ, ix. 611. And effects
of the death of Christ, x 212. Of election, all
purchased by Christ, x. 256. Of the death of
Christ, all spiritual good things are, xi. 302.
Of the death of Christ, causes, ends, and, xii. 411.
Frustration, whether the purposes of God are liable
to, x. 43, 1S3.

Fuel to our lusts, what is, vi. 110.

Fulness of revelation, why necessary, 1. 94. Of
Christ, ii. 17, x. 167. Of Christ to save, ii. 51.
Of grace in Christ, ii 66. Of God, communica-
tions made from, to believers, iii. 516 ; how com-
municated, iii. 521. Of the heart with love to
Christ, effect of, ix. 475. Of divine gifts, x. 168.

Functions, the true, of the magistrate, xiii. 496.

Fundamental act of faith, i. 427. Principles to be
attended to in the trial of spirits, iii. 34, Maxim
in justification, v. 24. Truth, forgiveness a, vi.
442.

Furtherance of devotion, certain rites and cei'emo-
nies pleaded as, xv. 467.

Future blessings, how to be expected, viii. 87.
Things foreseen by God, xii. 126.

Futurition of things, the divine purpose the only
foundation of, xi. 142.

Gainsayers, how refuted, iv. 362.

Galileans, sacrificed by Pilate, viii. 601.

Garrison, believers kept as in a, vi. 134.

Gates of hell, what are the, i. 35.

Gathering the churches, iv. 442. Into church-order,
iv. 496.

Gauls, sacrifices of the, x. 527.

Genealogies of Scripture, iv. 199.

General notions of the love of Christ, we must not
be satisfied with, i. 337. Mercy, no hope in, ii.
103. Regard to duty not sufficient, vi. 236. Grace,
x. 134. Expressions in Scripture, end and aim
of, x. 298. Councils, xiii. 143.

Generation, eternal, of Christ, i. 13, xii. 73, 213.

Gentiles, calling of the, iv. 440. State of the, v. 25.

Geography, use of, in the interpretation of Scrip-
ture, iv". 219.

Germans, the sacrifices of the, x. 626.

Ghost, how Christ gave up the, ill. 177. Of Tire-
sias, V. 67.

Gift of prophecy, iii. 128 ; whether ever conferred
on wicked men, iii. 139 ; falsely pretended to,
and abused, iii. 142 ; not sanctifying, iii. 141.
Of prayer, iv. 298. And grace of prayer, iv. 308 ;
for what ends bestowed, iv. 325. Of Christ, the
ministry is the, ix. 431. The heavenly, xi. 649.

Gifts, spiritual, iii. 15, 232, iv. 307, 420. For civil
government, whence derived, iii. 147. For the
office of mediator collated on Christ, iii. 171. For
edification, iii. 410. How to be prayed for, iii.
411. When improperly used, iii. 501. Weak-
ened by desuetude, iv. 323. Spiritual, the Holy
Spirit an advocate in and by the communication
of, iv. 364 ; not to be bought, iv. 423 ; extraordi-
nary, iv. 474. Of the Spirit, ordinary, iv. 486.
Neglect of improving, vi. 346. May be exercised
without grace, vii. 2-84. Spiritual, are servants,
not rulersi, vii. 296. Spiritual, how imparted, ix.
432.

Girding on his sword, what meant by Christ's, ix.
485.

Giving and receiving, communion in, ii. 22. And
receiving how related, iii. 106. Of the Spirit,
what it includes, iii. 107. Up a people to their
own sinful ways, how done, viii. 156.

Glances, our sight of Christ, as by, i. 377. Of the
heart at sin, xi. 657.

Glass, present sight of Christ in a, i. 375. Of life,
xiii. 5.

Glorification of the human nature of Christ, i. 238.
Inseparable connection betwen calling, justificar
tion,and, xi.l71.

Glorified body of Christ the pattern of ours, iii. 183.
God i.s, by worship, vi. 461.

Glwify God, what it is to, iii. 65 ; by worship, the
way to, vii. 444.

Glorious, the work of the ministry, ix. 451.

INDICES.

551

Glory of God, manifested in Christ, i. 51, 73. Of
truth is its light and power, i. 80. Of Christ,
gracious discoveries of the, i. 114. Actual, how
rendered to God in the works of creation, i. 183.
In heaven, i. 241. Of Christ, beholding the, i. 2S8 ;
as the representative of God to the church, i. 293 ;
iu the mysterj of his person, i. 309 ; how repre-
sented in Scripture, i. 31.5: as Mediator, i.
322; in his conjunction with the church, i.
352; in communication of himself to believers,
i. 3(50. Entrance into, i. 493. The, of ho-
liness, iii. 376. Approaches to, consist in grow-
ing holiness, iii. 582. Of the church, the true,
iv. 475. Of a party, danger of being the, vi. 120.
Of God to be regarded in duty, vi. 236. Of God,
what it is, ix. 31. Grace and, merited for us by
Christ, X. 93. Of divine justice, how revealed,
X. 618. Spiritual, of believers, xi. 117.

Glorying in sin abominable, iii. 454. In ourselves
forbidden, viii. 25. In the love of God, xi. 59.

Gnostics, doctrine of the, i. 38.

Goat, scape, typical, v. S4, ix. 597.

God, of, i. 471 ; his works, i. 473 ; liis providence,
1. 475 ; his law, i. 476. The author of sauctifi-
cation, iii. 369. How he made Christ to be sin,
V. 348. Enmity of the carnal mind against, vi.
178. Proper consideration of, vi. 217, 222. We
must meditate of, with God, vi. 225. The proper
object of spiritual thoughts, vii. 351. Ilis end
in sending the gospel to some nations, viii. 15.
Gives glorious manifestationsof himself to his se-
cret ones, viii. 89. His glory engaged for the pro-
tection of his servants, viii. 152. How he may
be said to give men up to sin, viii. 155. His
name and nature, ix. 39. His mercifulness, ix.
40. His goodness, the ground of faith, ix. 42.
His sovereignty in providence, ix. 116. Will help
his people in distress, ix. 253. Himself is in the
covenant, ix. 424. In Christ to be uncondition-
ally accepted, ix. 427. In Christ the immediate
object of worship, ix. 548. How considered in
the satisfaction made by Christ, in respect of us,
X. 266. How he is our creditor, x. 270. How he
exercises his supreme dominion, x. 272. Nature
of, xii. 86.

Godhead of Christ essential to his office as prophet,
i. 87 ; as king, i. 96 ; as priest, i. 99.

Godliness, how promoted, xi. 3S2. Not promoted
by the doctrine of the defectibility of the saints,
xi. 609.

Godly, sorrow, how produced, v. 452. The, why
involved in public judgments, vi. 631. Per-
sons, an objection against them answered, viii.
468.

Gods, private, forbidden by the Roman law, xiii.
524.

Go'e'l, or next of kin, Christ our, i. 87.

Gold, the peculiar properties of, ascribed to Christ,
ii. 71.

Good, all things were created, i. 61. PI asure, God's
love of, ii. 21 The perfections of God all mani-
fested in doing us, ii. 91. Work.s, necessity of,
ii. 315. All, in us wrought by the Holy Spirit,
iii. 27. How the Holy Spirit is, iii. 58 All, as-
cribed to the Holy Spirit, iii. 83. Spirit of God
overruling Satan, iii. 142. Man, who is a, iii.
587. And evil, knowledge of, v. 423. When the
word of God does, to the soul, vi. 78. Believers
would do, notwithstanding indwelling sin, vi.
100. The object of the will in believers, vi. 253.
We cannot judge what is, lor us, vi. 635. Word
of God, vii. 20. Signs, viii. IS. Matter to be-
lievers, the things of Christ, ix. 472. The, of pu-
nitory justice, a debt to the universe, x. 612. Of
others one end of punishment, xii. 43?!. How
God is, to all, xii. 552. Works, merit of, xiv. 200.

Goodness of God, a communicative principle, i. 59.
Divine, proper object of love, i. 151. Of God as
discov, red by the light of nature, iii. 272. Of
the nature of God, infinite, vi. 399. And severity
of God, viii. 693, 597. An all-sufficiency of, in
God, ix. 431.

Gospel, the ministration of the Spirit, iii. 26. How
abused and despised, iii. 265. Its influence on
the lusts and desires of men, iii. 277. Things
which are peculiarly its own, iii. 278. More
clearly discovers what is known by the light of
nature, iii. 278. What it superadds to moral
duties, iii. 278. Sent to men in pursuance of the
decree of election, iii. 595. Precepts, nature of,
iii. 607, 60S. Why called the "ministration of the
Spirit," iv. 502. Grounds of faith, v. 401. The
sovereignty of God in sending it, viii. 19 ; in the
continuance of it in any place, viii. 23 ; in the re-
formation of its doctrines and worship, viii. 24.
What men may do towards its expulsion, viii. 24.
Its efficacy in conversion, viii. 31. Danger of
losing it, viii. 31. Want of it the greatest loss,
viii. 33. Happiness of enjoying it, viii. 39. Con-
secxuences of abusing it, viii. 39. Favours not
civil penalties against heretics, viii. 202. To be
preached in all the world, viii. 390. Embracing
of the, the safety of a nation, viii. 390. Repre-
sents Christ as the object of faith, viii. 552. Duty
of Christians to propagate it, viii. 576. Wor-
ship, its beauty and glory, ix. 56. What those
do who are not satisfied with it, ix 60. Op-
posed to outward splendour under the law, ix. 67.
Stains the glory of outward pomp in worship,
ix. 68. Worship, how performed in and by the
Spirit, ix. 69. Worship of the new testament,
ix. 79. Why not successful in some plac.s, ix. 181.
Removal of it, ix. 187. Season, what it is, ix. 195.
The nature of it, ix. 222. The power of God, ix.
235. Charity, nature of, ix. 256. Charity, how
exercised, ix. 261. How and upon what grounds
preached to all, x. 297, 3S3. Promises, what, xi.
227. Institutions of the, remarks concerning,
XV. 8. Church-state as appointed by Christ, xv.
261.

Gospellers, who they were, iv. 445.

Governing/ the world, the providence of God, x. 30.

Government of the church, iv. 514, viii. 49. Of the
Spirit renounced, vi. 208. Rights of the divine,
X. 567. Church, xv. 489.

Governoi; supreme, of the Jewish polity, God the,
X, 592.

Grace, of union, as it respects the person of Christ,
i. 227. A necessary preparation for glory, i. 288.
How to obtain fresh supplies of, i 432. Fellowship
with Christ in, ii. 47. Of Christ boundless, ii.
61. Purchased, of communion with Christ in,
ii. 154; causality of, ii. 155. Habitual, nature
of, ii. 199. Of Christ, acquaintance witfi the, ii.
203. How acted and exercised by Christ, iii. 169.
Spirit of, iii. 201. Common work of, iii. 236, xi.
640. Not amoral persuasion only, iii. 311. How
efficient in conversion, iii. 311, 315. Victorious
and irresistible, iii. 317, 319, x. 1.34. Produced
by a creating act, iii. 323. And nature opposed, iii.
308. Dependent on continual influences from
God, iii. 393. Originally all in Christ, iii. 414.
And duty reconciled, iii. 4.33. Excited by afflic-
tions, iii. 448. And sin, how they oppo.sc each
other, iii 489. Delivers the soul from spiritual
encumbrances, iii 496. How communicated from
Christ, iii. .521. Administration of, not always
equal, iii. 020. Spirit of, iv. .56. And gift of
pr.aycr, iv. 308. And works, how opposed, v. 24.
Covenant of, v. 270. Preventing, vi. 93. Renew-
ing, vi. 94. To be cherished and improved, vi.
51)2. Thankfulness for, a principal duty of be-

552

INDICES.

lievers in this world, vi. 592. Sin and, dominion
of, vii. 505-560. The decay 'if its principle, how
recovered from, ix. 368. How we should apply
to Christ to strengthen it, ix. 376. How resident
in Christ, ix. 482. And glory merited for us by
Christ, X. 93. Cause of, x. 100. Common, x.
134. Universal, xii. 551. Distinction between
moral virtue and, xiii. 411.
Graces perfected in heaven, i. 412. Not abso-
lutely in our own power, iii. 367. Of holiness
improved into perfection, iii. 375. How in-
increased and strengthened, iii. 389. Concate-
nation of, iii. 302. In which believers resem-
ble God, iii. 6S4, 586. Spiritual, how different
from gifts, iv. 420. Improved by the mortifica-
tion of sin, vi. 23. Of believers, how related to
Christ, vi. 585. Exercise of, in worship, vii. 434.
Acted and exercised in the oblation of Christ, xii.
556.
Grandeur of the gospel ministry, iv. 488. Worldly,
trust in, a sourceof corruption in the church, xv.
128.
Grant of Christ to those who believe, ix. 617.
Gratitude and obedience from the pai-doned due

to God, X. 622.
Gravity in ministers, iv. 512.
Greatness of some duties, vi. 94. Of the power of
sin, vi. 205. Of the mystery of forgiveness, vi.
412. Of pardoning mercy, vi. 498. Of God seen
in the everlasting covenant, ix. 428.
Greek tongue, why the books of the New Testa-
ment were written in the, iv. 212. And Hebrew
text, purity of, xvi. 345. Once ageneral language,
xvi. 363.
Greeks and Jews, the two classes to whom the gos-
pel was preached, iv. 40.
Grief for sin, iii. 233.

Gineve the Spirit, how we mav, ii. 149. We must
not, the Holy Spirit, ii. 264, iv. 373,413; when
we do, vii. 459 ; consequences if we do, viii. 306.
Groaning under present infirmities, i. 384.
Grotius, annotations of, reviewed, xii. 617. Di-
gression on his interpretation of Isaiah liii., xii.
455. Lections out of, considered, xvi. 419.
Ground and pillar of the truth, the church is the,

iv. 30.
Grounds of ancient and present Pelagianism, v.
22. Of evangelical holiness, v. 380. Of men's
delight in divine woi'ship, vii. 423. Of believers'
assurance, xi. 81. Of the saints' perseverance,
xi. 109. Of obligation to moral duties, xiii. 438.
Of desiie for liberty, xiii. 577. Of nonconfonnity,
XV. 141.
Growth in grace, means of, i. 118. And increase of
spiritual life, i. 4-38. In grace and wisdom, how
ascribed to Christ, iii. 170. Of the new creature,
iii. 214. In holiness enjoined and required, iii. 387.
In holiness, compared to that of plants and trees,
iii. 396. In holiness secret and indiscernible, iii.
396. In holiness an object of faith, iii. 401. And
increase of spiritual graces, iii. 505, vi. 23. In
holiness an advance towards gloi-y, iii. 582. And
progress in knowledge, how attained, iv. 200.
Means of spiritual, vii. 284. In grace slow and
imperceptible, vii. 449.
Guests, thoughts about spiritual things, compared

to, vi. 297.
Guidance of hands of the penmen of Scripture, iii.
144. External, tlie Spirit leads into all truth not
by,iv.l44. Of faith, vii. 445. Of the Holy Spirit,
xi. 342.
Guide, the Holy Spirit our, iii, 533. Safe, the

church of Rome no, xiv. 481.
Guides, false, in religion, mischief done by, iii. 353.
lu religion, defects of, vii. 182. Spiritual, when to
be consulted, vii. 239. The sou), how faith, ix. 493.

Guilt, how to keep alive a sense of, ii. 193. Dis-
quieting sense of, iii. 233. And filth of sin, how
made known, iii. 428. Of sin, sense of, necessary,
vi. 50. Sometimes prevented by death, vi,263.
Destructive of consolation, vi. 341. Of sin, how
removed by Christ, xi. 290. Of sin, redemption
from, xii. 519. Of schism, xv. 377.

Guilty, before God, all are, v. 26. The meaning of
the word in Scripture, v. 197. Wliether those
ought to be called, for whom Christ made satis-
faction, X. 599

Gust and relish of spiritual things, vii. 270, 471.

Habit, supernatural, iii. 469. Of holiness necessai-y
to every act, iii. 474. How preserved, iii. 475.
Permanency of, iii. 487. Of grace infused, v. 310.
Of grace in believers, xi. 97.

Habits, vicious, how best counteracted, i. 307. In-
tellectual, nature of, iii. 474. Acquired, in reli-
gion, iii. 474. Produce acts of their own kind,
iii. 482. Vicious, how prevented, vii. 558. And
acts distinguished, x. 579.

Habitual righteousness of Christ, ii. 156. And
actual grace, ii. 199, 200, iii. 529. Pollution, in-
consistent with holiness, iii. 431. Uucleanness
equal in all, iii. 431. And actual righteousness,
iii. 475. Grace necessary to obedience, iii. 621.
Weakening of sin, vi. 28. Inclination of the will
to good, vi. 161. Declensions of professors, vi.
281. Omission of duty, vii. 176. Formality, vii.
539.

Habitudeoi OoA towards man, x. 454.

Hamilton, Patrick, death of, viii. 181.

Hands and tongues of the prophets guided by the
Holy Spirit, iii. 134. Laying on of, iv. 446.

Happiness, future state of, its nature, vii. 332. Of
communion with God, viii. 36.

Happy fault, what so called, ii. 89, viii. .35.

Hardening, judicial, ix. 190; the reasons of it, ix.
305.

Hardness, jadicisd, of heart, vi. 48, vii. 42, Lx. 190.
Of heart, what it is, vii. 534.

Harmony of the divine attributes in Christ, ii. 92.
Between grace and the command, iii. 625. Of
divine revelations, iv. 86. Of the mystery of gi-ace,
V. 49. Of Scripture an evidence of its divine
origin, xvi. 342.

Hatred of truth, iv. 183. Of good men, vii. 233.
Of the power of godliness, viii. 29. Of sin, God
manifests his, in punishing it, x. 650. To sin,
God's, X. 522,618. How ascribed to God, xii. 114.

Head of the church, Christ the, 1. 362, vi. 686, viii.
566, xiv. 365, xv. 478. Of the new creation, work
of the Spirit with respect to the, iii. 159 Of in-
fluence, Christ is a, iii. 514. Of all spiritual sup-
plies, Christ the, vi. 286. Ass's, worship of an,
xiv. 477.

Healing, spiritual, i. 400. Of backsliding, i. 457.
Gift of, iv. 453, 462.

Hearing the word of God with delight, vii. 30.
Prayer, God, viii. 608.

Heart, the practical principle of operation, iii. 252.
Depravity of the, iii. 326. New, wliat it is, iii.
326, 476. Stony, taken away, iii. 327. Circum-
cision of the, iii. 476. Acquiescency of the, in
God, V. 101. The, not to be trusted in, vi. 105.
Mortification of, to temptation, vi. 143. The seat
of indwelling sin, vi. 169. Of man unsearchable,
vi. 171. Deceitful, vi. 172. Contradictions of, vi.
173. A well-tuned, viii. 81. Filled with love to
ordinances, ix. 552.

Heartlessness to duty, vi. 243.

iJeaj'is, searching oui- own, iv. 305. Of sinful men
hard and senseless, viii. 109.

Heathen \)leas, xiv. 14.

Heaven, state of Christ in, i. 2-05 ; the continued

INDICES.

55:

exercise of his mediatory office in, i. 252. Views
of, a test of character, i. 245. Right notions of,
vii. 332. Sensual views of, vii. 336. Subjective
glory of, vii. 339. Compared with death and
hell, vii. 342. Who will be excluded from, viii.
37. Why God is said to be in, xii. 90.

Heavenly gift, what it is, vii. 22.

Seavens created and adorned by the Spirit, iii. 95.
And earth, what is meant by them sometimes in
Scripture, viii. 253-255, ix. 133. And earth to
be destroyed by fire, ix. 133.

Hebraisms of Scripture, iv. 215.

Hebrew and Greek text, purity of, xvi. 345. Points
or vowels, xvi. 370.

Hebrews, Epistle to the, design of, i. 85.

Hedge against worldly affections, vii. 409.

Heyes{p2yus, his account of the primitive churches,
vii. 67. Testimony of, xiii. 149.

Height of the mystery of the gospel, difficult to
keep up to the, v. 46.

Heir of all, Christ the, i. 215.

Heirs of righteousness, believers are, ii. 218.

Hell, gates of, i. 35. Coming out of heaven, what,
vi. 280. A twofold fear of, xi. 392. Fear of, its
influence, xi. 479. Fire, meaning of, xii 147.

Help in duty from the Holy Spirit, iii. 554. And
relief from Christ, vii. 247. And relief, when to
be sought from God, vii. 393. Spiritual, who most
want it, viii. 33. From men not to be expected,
ix. 425,

Helps, ecclesiastical, in the interpretation of Scrip-
ture, iv. 226.

Hereditary corruption, x. 73.

Heresies and errors, Satan's attempt to destroy
the church by, i. 37. Why they should not be
tolerated, viii. 58. Such as disturb the state not
to be tolerated, viii. 59.

Heresy, hard to know what it is, viii. 60, xiv. 28.

Heretics, genei-ally persecutors when in power,
viii. 64.

Heritage, God's people are his, ix. 281-283.

Heroes, of, xiv. 476.

Hidden man of the heart, frame of, xi. 85.

Hide himself from us, why Christ does, i. 390.

High-priest, ascent of the Jewish, tjrpical, i. 249.

Hinderanccs, God lays, in the way of sinners, vi.
210. To consolation removed, vi. 555.

Hindering, not, sin makes us partakers of its guilt,
viii. 614.

Hinge, every thing ia Christian religion turns on
the, of the work of the Holy Spirit, iii. 29.

Historical books of Scripture written by inspira-
tion, iii. 143. Faith, v. 72.

History, use of, in the interpretation of Scripture,
iv. 219.

Holiness of God how represented in creation, i.l82.
Of communion with Christ in, ii. 197. Principle
and fruits of, iii. 27. Nature of, iii. 366, 386.
Only by gospel grace, iii. 370. How it passeth
over into eternity, iii. 374. Glorious in this life,
iii. 376. Commanded in a way of duty, promised
in a way of grace, iii. 384. Increase of, iii. 387,
388. Growth of, not discerned, iii. 400. Pleases
God, iii. 413. Not obstructed but promoted by free
justification, iii. 416, 417. Of God, sin opposed to,
iii. 427. Of God, its nature, iii. 427, vi. 62.3, xi. 88.
All evangelical, derived from Christ, iii. 514. Of
God, as manifested in Christ, binds us to be holy,
iii. 570. Not absolutely of the same use under the
old and the new covenant, iii. 672. Necess;iry
to the future enjoyment of God, iii. 574. The
highest excellency of our nature, iii. 579. Elec-
tion a cause of and motive to, iii. 591. The design
of God in election, iii. 592. Universal, necessity
of, iii. 607, 609, ix. 165. Perfecting, duty of, vi.
14. How it may degenerate into self-righteous-

ness, vi. 600. Of the gospel, apostasy from the, vii.
159. Must be our main design and business, ix.
166. Motives to, ix. 172. The way to peace and
rest, ix. 173. The means of saving a nation, ix.
177. Its tendency to promote the glory of Christ,
ix. 178. Of God seen in the everlasting covenant
by his condescension, ix. 428.

Holy Ghost, the power of the Most High, iii. 163.

Holy Spirit, import of the name, iii. 55.

Honesty, moral, not holiness, iii. 415. Its import-
ance, vi. 274.

Honour due to the person of Christ, i. 103. And
worship, the person of Christ the object of, i. 104.
How conferred on believers, ii. 184. Of the soul,
conformity to God is the, iii. 430. And praise,
love of, iv. 180. Worldly, love of, vi. 106. Of gos-
pel grace, what is contrary to it, vii. 452. Of God,
how engaged for his people, viii. 152.

Hoiye of general mercy groundless, ii. 103. Work
of the Spirit in us, ii. 253. Grounds of, for sin-
ners, vi. 365. For eternity, what it should rest
upon, vi. 5.37. Of glory, vi. 552. Exercise of, vii.
321. Of being with Christ in heaven, vii. 344.

Hopelessness of self-righteousness, ii. 103.

Hopes of heaven, how destroyed, vi. 311 .

Hoping in God, vi. 644.

Horeb, nature of the law given at, v. 285.

Hornet among the Canaanites, what meant by it,
viii. 91.

Horoscope of age, xiii. 5.

Horror and distress of sinners, by what occasioned,
V. 14.

Host of heaven and earth, what, iii. 95, 96.

Hour of temptation, vi. 99.

House of God, its nature and privileges, ii. 217 ;
decked with the spoils of enemies, viii. 110 ;
whereof it consists, viii. 286 ; properties or chief
qualities of it, viii. 288 ; its glory, viii. 289.

Houses of wine, what, ii. 44.

Human nature of Christ, by whom opposed, i. 39 ;
its glorification, i. 238, 344 ; purity of, iii. 168 ;
work of the Spirit in and on the, iii. 175 ; its
exaltation, iv. 356. Natui'e exalted by Christ, i.
276. Faith, what, iv. 51. Sacrifices, x. 525.

Humanity, Christ is desirable and worthy our ac-
ceptation, as to his, ii. 63.

Humble walking with God, iii. 462, ix. 84-130 ; the
life and substance of religion, ix. 125 ; makes us
conformable to Christ, ix. 126.

Humbling peace, God's peace is, vi. 77.

Humiliation of Christ, i. 484. Constant, the effect
of godly sorrow, v. 453. Evangelical, what is the
life of, vi. 379. Of the church, viii. 84. True, its
nature, viii. 637.

Humility in the believer a result of God's electing
love, iii. 698. Safety of, iv. 176.

Hurt and ruin of sin, vii. 512.

Husband and wife, union of, illustrates union be-
tween Christ and his church, xi. 340.

Husbandman, simile from conduct of a, ix. 457.

Hymn to the Virgin Mary, xiv. 218.

Hypocrisy, a sign of, vi. 602. vii. 461.

Hyx>ocrite, light of the, i. 438.

Hyjjoa-ites, great number of, vi. 297. Profession
of, how judged, viii. 324, ix. 142. How hardened,
viii. 330. Who are, xi. 641. How treated of God,
xiii. 135.

Hypostatical union of the natures of Christ, 1. 40,
223.

Ideas and representations, false, of Christ, i. 141.

Idiotisms of Scripture, iv. 215.

Idolatry, origin of, i. 70. Of the papal church, i.
393. The first aposUsy, iii. 43. Cure of, by the
captivity, iii. 43. Nature of, viii. 105. Spiritual,
xiii. 1&5. Remarkable definition of, xiv. 214.

554

INDICES,

Ifjnathis, a remarkable saying of, ii. 137.

Ignominious, tlie death of Christ was, xii. 486.

ignorance of the nature of God, i. 296. Taken for
simple nescience, how ascribed to the human na-
ture of Christ, iii. 170. Of the true nature of
holiness, iii. 480. Of divine things, causes and
reasons of, iv. 174. In prayer, how taken away,
i V. 271. Of indwelling sin dang-rous, vi. 167, 183.
Of the will of God, vi. 258. Sins of, vii. 50. A
cause of apostasy, vii. 102. Of our spii'itual wants,
viii. 37. And disability in ministers, xv. 173.

lUapses of the Spirit, ii. 10.

Illumination, previous to conversion, wrought on
men's souls by the word, iii. 228, 231. Distin-
guished from mere natural knowledge, iii. 231.
Of the mind, iv. 7, vii. 518. Of believers, xi. 646.
By the word, xvi. 320.

Illyricui, a saying of, xiii. 361.

Image of God, Christ is the, i. 63, 74, 294, xii. 322 ; its
transforming power, i. 75 ; in Christ, represented
to us in the gospel, i. 171 ; in what it consists, iii.
102, 430, 523 ; man created in the, iii. 417, x. 85,
xii. 156 ; defaced by sin, iii. 418 ; in the soul, how
repaired, Iii. 469 ; wrought in us, evidence of, vii.
363.

Imagery in the church of Rome, its origin, viii.
553.

Images, and their worship, controversy about, viii.
179. Used as representations of Christ, viii. 552.
Of, xiv. 12.3, 235, 426.

Image-worship, evil of, iii. 185.

Imagination, faith of miracles not a strong fixing
of the, iv. 466. The, fixed upon evil objects, vi.
109. Corruption of the, vi. 191, vii. 520.

Imaginations, foolish, iii. 254. Sinful, vi. 245. Of
the heart evil, vii. 298. Improper, about the
heavenly state, vii. 335.

Imitation of Christ necessary, iii. 512, ix. 437.

Immanent works of God, i. 473.

Immeasurable fulness of grace in Christ, ix. 480.

Immensity of God, vi. 622, vii. 372, xii. 93.

Immortality and glory, when not properly regarded,
vii. 319. How ascribed to man in iunocency, xii.
150. Way to a blessed, xii. 160.

Immutability of the decrees of God, x. 14.

Impatience in spiritual things, nature and evil of,
vi. 426.

Imperfection of personal righteousness, y. 235.

Impetration, nature of, iii. 5.58, x. 223. And appli-
cation, the distinction of, x. 222 ; the abuse of it
opposed, X. 224, 2.32.

Impilantation into Christ, i. 366. Of spiritual
principles, iii. 551. Of spiritual habits and prin-
ciples in the mind, iv. 185.

Importayvx of the doctrine of the Holy Spirit, iii
26. Of the doctrine of sanctification, iii 369.

Importunity of sin, vi. 198. In prayer, vi. 357.

Imposition of names by a prophetical spirit, iii. 128.
Of hands, i v. 465. Of the office of mediator, x. 164.
Of liturgies, xv. 3, 33. Of terms of communion,
XV. 156.

Impositions, arbitrary. In religion, iv. 245.

Impossibility of sinning In some cases, vi. 272.
How the word is used in Scripture, x. 558. Moral,
xi. 566.

Impotency of man through sin, Ii. 97. Of the mind
to receive spiritual things, iii. 259, 260, 288 ; liow
taken away, iii. 327, 493. For obedience, vi.
5.35.

Imwession of signal mercies, losing the, iv. 415.
The law makes no, on some men, vi. 317. Of
God in his promises, vi. 640.

ImpreMsioris or characters of God in the Scriptures,
iv. 91. From truth, readiness to receive, iv. 105.
Temporary, on the mind, vii. 412. Divine, want
of readiness to receive, vii. 5.35.

Improvement of, and gi-owth in grace, i. 175. Wise
and holy, of temptation, ii. 144. Of holiness, iv.
286. Of the ministry, ix. 436.

Imjnilse of actual grace, ii. 143. Sinful, vi. 257.

Imputation of righteousness, v. 9. The nature of,
V. 162.

Inability, distinction between natural and moral,
iii. 266. "

Inadvertency in duty, vi. 236, 242. As it regards
sin, vi. 253.

Inbeing, mutual, between Christ and believers, i.
367.

Incapacities, all, removed from us in heaven, i. 381.

Incarnation of Christ, 1. 350, 478, xii. 283; why
denied, v. 47.

Inclination of the mind to vanity, causes of, iv.
176. Of the mind to spiritual things, vii. 270.
To persevere, when wrought in believers, xi. 444.

Inclinations, no preparatory, in unregenerate men,
iii. 296. Holy, in a gracious soul, iii. 491. Sinful,
to be watched against, iii. 645. Gracious, how
wrought in believers, iv. 259.

Incomprehensibility of God, i. 65.

Inconformity to God, iii. 427, 578.

Inconveniencies of sinning, vi. 27.".

Incorporation of temptation with lust, vi. 113.
Into Christ, ix. 641. Of spiritual food, ix. 574.
Of Christ in u.s, ix. 591.

Increase of trouble with age, i. 433. Of glory to
God by redemption, ii. 89. Of sin in advancing
life, iii. 339. Of holiness, iii. 387. And growth
of spiritual graces, iii. 505. Of faith, vii. 319. Of
riches, inordinate desire of, vii. 331. Of faith and
love, ix. 481. And continuance of the church,
XV. 524.

Incursion of actual sin, v. 236. Of vain thoughts
to be guarded against, vii. 385, 386.

Indelible character, ix. 461.

Independency of the will of God, xi. 147.

Independentism, of, xiii. 253.

Indications of divine displeasure, how we should
be affected by them, vii. 536.

lyidifference to the things of religion, vii. 136. To
ordinances, ix. 512.

Indignation of God against sin, ii. 84. Of God
against compliance with Antichristianism, ix. 508.

Indiscriminate admission to the Lord's table not
to he allowed, xv. 172.

Inditing a good matter, meaning of the expression,
ix. 472.

Inducement, moral, xi. 507.

Indulgence of inordinate affections, i. 402. Of sin
prevents progress in holiness, iii. 404. Unto one
sin, effect of, vii. 179. Of private lust, evil effect
of, vii. 253. Of sin dangerous, vii. 462. In re-
ligious opinions, xiii. 345. And toleration con-
sidered, xiii. 619.

Industry necessary in the use of means, iv. 163.
In business commendable, vii. 389.

Indwelling of the Holy Spirit, ii. 232, xi. 125, 329.
Sin, nature of, iii. 541 ; always abides, vi. 10; its
nature, deceit, prevalency, and prevention, vi.
153-322 ; influence of, vi. 342 ; mates use of every
occasion, vi. 167 ; facility with which it acts, vi.
167.

Infant baptism, xvi. 258.

Infants, effects of sin in, iii. 338. Corruption of,
x. 70. How far innocent and guilty, xi. 554. To
be baptized, xvi. 258.

/H/(TM('6i7rty of revelation, i. 94. As to the event
of the operation of the Holy Spirit, iii. 317. Of
divine faith, iv. 15. Of the effect of grace, x.
133. Of the pope, xiv. 233. Of the church, xiv.
300.

Infection of national vices to be guarded against,
vii. 2.56.

INDICES.

555

i7^/mi'<y of themercy of God, x. 6S1. Of God, xii.
105.

Infirmities, how Christ was subject to our, iii. 1G7.
Bearing with each othei-'s, xiii. 70.

Infirmity, sins of, xi. 516.

Influence of the power of Christ in believers, i. 99.
Of the obedience of Christ, ii. 158. Actual, for
the performance of evei7 spiritual duty, ii. 172.
Christ is a head of, iii. 514. How given to truth
in the soul, iv. 200.

Influences, comforting, how restrained from Christ
in his agony, ix. 533.

Information, false, effect of, vii. 473.

Infusion of divine life, in regeneration, iii. 469.
Of a gracious ability to understand the truth, iv.
167. Of gifts, extraordinary, not to be expected,
iv. 51S. Of the habit of grace, xi. 97.

Ingenuity, filial, iv. 268.

Ingenuousness in the acknowledgment of sin, vi.
372, 373.

Ingratitude the highest sin against God, i. 165. Of
rejecting Christ, i. 425.

Inhabitation, how the idea of, has been applied to
the person of Christ, i. 231. Of the Spirit, ii. 232,
iii. 549, iv. 383, xi. 329. Of God in Christians,
ix. 289.

Inherent righteousness, nature of, iii. 218, 527. Sin,
X. 70. Holiness, xi. 118.

Inheritance over all things lost in Adam, i, 209;
recovered in Christ, i. 213. The heavenly, how
secured against a second forfeiture, i. 213. Hea-
venly, title to, ii. 218. The heavenly, forfeited
by sin, iv. 409. Of the people of God known
by him, viii. 94; dangerous to encroach upon it,
viii. 94.

Iniquity cleaves to oui- holy things, i. 258. Mys-
tery of, vii. 71.

Initial communion with God, ii. 9. Deliverance
from sin, iii. 400. Knowledge of divine things,
iv. 147. Justification, v. 139. Redemption, vi.
646.

Initiation into covenant with God, iii. 72.

Innate principles of our nature, God known by,
iv. 84. Conception of the rectitude of God, x. 517.
Light of nature, God reveals himself by, xvi. 310.

Innocence and holiness of Christ, ii. 50. State of
Adam in, iii. 284. State of, the law given to
man in, vii. 543. And guilt of infants, xi. 554.
And truth vindicated, .xiii. 34.3.

Insition into Christ, i. 366.

Inspection of the heart and conduct by Christ, i. OS.
Of spiritual things, iv. 129.

Inspiration the original of prophecy, iii. 129. The
nature of, iii. 131. Of the prophets, iii. 132. Ad-
juncts of, iii. 134. Of the Scriptures, iv. 35. im-
mediate, iv. 150.

Instability, freedom from, in glory, i. 405. In holy
duties, iii. 254. Of mind, vii. 382.

Instated in new relations, how believers are, ix.
466.

Institution of God, preaching an, iii. 306. Of the
church a c;iuse of tlianksgiving, ix. 528. Of the
Lord's supper, ix. 5S3, 616.

Institutions of worship under the law, i. 1-35. Of
the law could not purge away sin, iii. 433 Of
worship, delight in, vii. 430. Of Christ, chief
things to be aimed at in observing, xv. 455. Of
the new testament not ceased, xv. 465; why to
beobserved,.\v.471. Of the gospel, the principal,
XV. 477.

Instruction, one end of preaching, iii. 303. Mutual,
necessary as to the thingsof God, iv. 1.3. Of Adam,
vocal, xiii. 9. In the worship of God, xv. 445.

Instrument, the gospel an, in the hand of God, iv
43.

Instrumental cause of purification, iii 446; of

justification, v. lOS; of spiritual freedom, vii.
554.

Instrumentality of the word, iii. 235.

Instruments provided for the work of God, iii. 16.
God never wants, to execute his anger, viii. 92.
Mean and low, used by God for great purposes,
viii. 328. Musical, who first used them in the
worship of God, ix. 463.

Insufficiency of human learning, ii. 111. Of moral
certainty, iv. 47. Sense of our own, iv. 456. Of
legal obedience, v. 25. To manage spiritual
thoughts, vii. 383.

Integrity and upriglitness, importance of, vi. 142.
Of the Hebrew and Greek text, xvi. 345. Of the
Scriptures, xvi. 363.

Intellective knowledge of God, x. 23.

Intelligence, simple, belongs to God, xii. 127.

Intension of mind in the exercise of grace, i. 448 ;
in attendance on the means of grace, iii. 230 ;
in the exercise of prayer, iv. 295.

Intention of Christ at liis death, according to the
Universalists, vain and fruitless, x 238.

Intentions, whether divine, can be frustrated, x.
43.

Intercession of Christ, ii. 198, iv. 357, xi. 365; a
cause of our holiness, iii. 506, 631. Of the Spirit,
iv. 288. Of Christ secures the covenant, Ix. 419;
wherein it consists, x. 176 ; its nature, x. 184 ; how
represented by the high priest entering into the
holiest place, x. 183; how distinguished before
and after his incarnation, x 184, 185 ; proved to
be of equal compass with his oblation, x. 186;
vindicated from objections, x. 1S7.

Intercision of faith, how attempted, xi. 86. Of
Christianity, whether Judaism was an, xiii. 7.

Intercourse of love between Christ and the church,
i. 159. With God, holiness necessary to our, iii.
573. Of soul with God, iv. 328.

Interest, mutual, between Christ and his people, i.
354. In Christ, necessity of, i. 421. In God, our
first, how lost, ii. 6. Of faith, obedience, and wor-
ship, in principles of truth, iii. 64. In sanctifica-
tion not always known, iii. 373. In tlie blood of
Christ, how obtained, iii. 457. In election evi-
denced by holiness, iii. 593. In Christ, how ob-
tained, iv. 410. Regeneration not previous to,
in forgiveness, vi. 597. Of God's people dear to
hira, viii. 412. In Christ, the general work of
faith, ix. 496. In the promises, xi. 2.33.

Intermission, there must not be any in opposing
sin, vi. 174.

Internal conformity to Christ, i. 169. Works of
God, i. 473. Actings of the Trinity, iii. 66. Acts
of holiness, iii. 528. Wants, i v. 273. Manner of
duty, vi. 235. Liberty, vii. 550. Form of God's
work of sending the Spirit, ix. 447. Gmce, x.
135. Court of God, x. 613. Evidence of the truth
of the Scriptures, xvi. 307. Light, of, xvi. 466.

Interpositions between us and Christ, i. 377.

Interpretation, false assertion of the church of
Rome on, iv. 121. Of Scripture, constant sup-
plication necessaiy for the right, iv. 204. Of
tongues, iv. 472. Of severe providences, viii. 604.
Of ScripturL^, who is qualified and authorized for
the, xiv. 40. Of Scripture, xvi. 4-37.

Interpreter, duty of a faithful, iv. 204.

Intimations of the love of Christ, how obtained, i.
398. Of the love of God, signal, vi. 557. Of
Providence, ix. 555.

Introduction of spiritual light into the mind, iv.
172. Of grace by Christ, v. 44.

Intuitive notions of the divine essence not possible,
i. 65. The view of Christ in heaven will be, i.
378. Knowledge of God, x. 23, xi. 142.

Invisible life, how given to the church, iv. 428.
State, the soul enters by death, ix. 531.

556

INDICES.

Invitations, condescension of Christ in his, i. 422.

Invocation of God, 1. 22. Of Christ, 1. UO.

Iota, .-ind tittle, every, of Scripture, sacred, iv. 213.

Irregularity, evil effects of, ii. 11.5. In the exercise
of grace, iii. 400. Of our natures the cause of
shame, iii. 452. Of the affections, iv. 279.

Irresistibility of the power of God, why denied, x.
12. Of grace, x. 1S4.

Isaac, sacrifice of, x. 531.

Israel of God, w)io are the, vi. 643. Their appella
tions and distributions, ix. 131. Or the Jews,
types of the church, in their deliverances and
ordinances, x. 257.

Issue of tlie death of Christ, x. 457.

Issiies of entering into temptation, vi. 102.

James and Paul, no contradiction between, on the
subject of justification, v. 384.

Jealousy and unbelief distinguished, vi. 558. Sa-
crifice of, ix. 566. How ascribed to God, xii. 114.

Jehovah, import of the name, ix. 246. Christ called,
xii. 250.

Jephthah, pagan account of the sacrifice of, x. 531.

Jeroboam, how he was haidened, viii. 331.

Jesuits, trick of the, i. 431.

Jews and Greeks, the two classes to whom the gos-
pel was preached, iv. 40. Dispersion of, conse-
quences of, iv. 212. Of their conversion and resto-
ration, iv. 440. Apostle Paul's consideiation of
the state of the, v. 25. Offended by the mean
appearance of Christ, viii. 331. Opinion of Armi-
nians as to salvation of ancient, x. 109. Admi-
nistration of divine ordinances among the, xiii.
10. Objections of the, against Christ, xiv. 77, 356.

John Baptist, why superior to the prophets, iv.
426.

Joseph of Arimathea, said to have brought the gos-
pel into Britain, xiv. 95.

Joy, spiritual, ii. 262. Connected with the love of
Christ, ix. 465.

Judah, how ruling with God, viii. 93.

Judah, Rabbi, author of the Mishna, the text of
the Talmud, xvi. 378.

Judge, the, before whom we are to appear, to be
duly considered, v. 13. God is, of all, vi. 630.
We must not, xv. 136.

Judging self, v. 452. Self, for sin, vi. 375. The
state of others, how far we may do it, vi. 591. Of
doctrines, the rule for, xi. 608, 611.

Judgment, how committed to Christ, i. 138. Con-
viction of, ii. 105. IIow the world is convinced
of, iv. 367. None able to stand before God in, v.
18. Final, on what grounds it will proceed, v.
160. Of the law on sinners, vi. 315. Final, as yet
future, vi. 632. Of sin, making a proper, vii. 177.
Of spiritual barrenness, ix. 179. A spiritual, the
gift of God, xvi. 327.

Judgments, amazing, iii. 346. Spiritual, why in-
flicted, iv. 417. Executed by Christ in the world,
iv. 433. Extraordinary outward, vii. 40. Of God,
why brought upon a church, vii. 460. llow
mercies become, viii. 38. On persecutors, viii.
186. Why brought on churches, viii. 600. When
inevitable, viii. 616. IIow we may be pre-
pared for them, ix. 398. How to be considered
when they fall promiscuously on men, ix. 492.
Of God on men, x. 545.

Judicial hardness of heart, vi. 48, vii. 534. Actings
of God as to his own people, vi. 262. Hardness of
heart and blindness of mind, vii. 144.

Julian the apostate, his conduct, vii. 48.

Justice of God, clearly revealed in Christ, ii. 83.
Of divine, ix. 521, x. 481. And truth of God, how
maintained, x. 464. Different kinds of, x. 497.
Of God in the punishment of sin, xii. 433.

Justiciaries, self, Romanists, xiii. 135.

Justijlcation, i. 487, v. 7, xii. 561, 591. Calumny
against, refuted, iii. 416. Not for our obedience,
iii. 608. Abuse of, v. 5. First and second, v. 31,
137. Who are capable subjects of, v. 82. Instru-
mental cause of, v. IDS. Notion and signification
of the word in Scripture, v. 12.3. Continuation of,
V. 143. Complete, v. 143. Formal cause of, v. 205.
By faith, v. 290. The life of, vii. 488. Wherein it
consists, X. 276. Before believing, x. 449.

Keys of the kingdom of heaven, iv. 441. Power of
the, xvi. 63.

Killing of sin, what it is, iii. 544.

Kindness and benignity an evidence of holiness, iii.
586. Required towards believers, iii. 588. To-
wards God, how the heart may be kept full of,
V. 418. OfChrist as our High Priest, vi. 81. And
love of God, a check to sin, vi. 240. Acts of, God
is more willing to do, than to punish, x. 594.

Kingdom of Satan erected on darkness, i. 297. Of
Christ, nature of, ii. 72 ; to what it is compared,
viii. 5 ; how carried on, viii. 320, 376 ; glorious
things belonging to it, viii. 334 ; wherein it con-
sists, viii. 371 ; within us, viii. 374.

Kingly office of Christ, i. 96, 480. Power of Christ,
end of, iii. 637. Power of Christ glorious, ix. 475.

Kings, their sins punished on the people, viii. 136.
Equity of God towards them, viii. 136. IIow
enslaved by the church of Rome, xiii. 167. Eccle-
siastical power committed to, xiv. 378.

Knowledge of the withdrawment of Christ, how it
may be obtained, i. 392. Self, importance of, ii.
94, vi. 131. Of divine things, by their operations
and effects, iii. 38. Of our sanctification, iii. 400.
The word of, iv. 459. Of the word of Christ, vi. 139.
Of indwelling sin, important, vi- 168. Should be
followed by practice, vi. 301. Of God, how ob-
tained, vi. 428. Of oui- state, whether attainable,
vi. 588. Requisite for the ministry, ix. 456. Of
God, intuitive and intellective, x. 23. And pos-
session of deliverance, x. 475. Conceit of our
own, a cause of divisions, xv. 138.

Labour, necessary in the work of the ministry, vii.
189.

Lamentations a part of prayer, iv. 258.

Land, cultivation of, emblematical, vii. 281. When
filled with sin, ix. 7. Signs and evidences of it,
ix. 9. When not forsaken of God, ix. 12. What
to be done that refoi-mation may be obtained in
this, ix. 16.

Language of Scripture, xvi. 434.

Languages, original, of the Scriptures, study of, iv.
210.

Latin service, of the, xiv. 128, 457.

Law, worship under the, represented the glory of
Christ, i. 348. Of God, i. 476. Knowledge of sin
by the, ii. 95. Of ceremonial ordinances, believers
freed fi-om, ii. 212. And light of nature, iii. 278.
Written in the heart, iii. 328. The, its instru-
mentality in conversion, iii. 351. The, expresses
the authority and holiness of God, iii. 428. And
rule of the acceptance of obedience, iii. 471.
Power of the, as to duties, iii. 606. The inward
spiritual nature of, declared by Christ, iii. 632.
The, expounded and vindicated by Christ, iii.
632. Of nature, prayer a duty of, iv. 341. The,
given as a rule of obedience, v. 26. Moral and
ceremonial, v. 30. And gospel, order and use
of, V. 75. Indwelling sin a, vi. 157. Sin an im-
pelling, vi 165. Concreated with man, vi. 165.
Going to, frequent effect of, vi. 295. Of nature
in man, sin offers violence to, vi. 303. The, dis-
covers sin, vi. 313. Voice of, as to guilt, vi. 389.
Gives no strength against sin, vii, 542. How ful-
filled, xi. 295.

INDICES,

557

Lawful things, when tliey become dangerous, vi.
223. Callings and occasions, thoughts about, vii.
302. Things must be done lawfully, xiii. 43. In
the worship of God, what is, xiii. 480.

Lawfulness of forms of prayer, iv. 347.

Lawgiver, whether Christ is a, i. 135. God is a
sovereign, iii. GIO Of the church, Christ is the,
ix. 502.

Laws, human, why so little respected, iii. 613. For
the establishment of religion, iv. 243. Of Christ,
by whom executed, iv. 444.

Lolling on of hands, iv. 446.

Lazarus, in what state his soul was when separate,
ix. 337.

Learning and literature, why rejected of God, ii.
80. Particular end of, ii. 111. Unsanctified, ef-
fect of, iv. 180. tJse of, in the interpretation of
Scripture, iv 216. Temptations connected with,
vi. 119. False repute of, viii. 29.

Leaving a people to their own ways, why God does,
iv. 417.

Lections, various, of Scripture, xvi. 290, 358, 362.

Lectum and Scriptum, xvi. 401.

Legacy of Christ to his disciples, iii. 25.

Legal death, what it is, iii. 283. Righteousness,
when sought, iii. 362. Purifications, typical, iii.
424. Institutions, their use and end, iii. 456
Perfection, iii. 471. Commands not motives to
holiness, iii. 605. Justification, iii. 606. Con-
tendings against sin, vi. 48. And evangelical
sense of sin distinguished, vi. 369.

Lieprosy, spiritual, iii. 449.

Letter of the Scripture not profitable without the
Spirit, iii. 42. A single, of Scripture material,
iv. 213. Of the law, saying of the Jews about a,
xvi. 355.

J^eviathan, what, viii. 87.

Libel on Dr Owen, reflections on, xvi. 269.

JjlTjcrality and justice difTerent, x. 596.

Liberty, spiritual, ii. 211. And ability in the re-
newed will, iii. 494. Of speech in prayer, iv. 293.
And power, the word of, vi. 139, 140. Spiri-
tual, improperly extended, vi. 220. And freedom,
spiritual, vii. 165. None given by the law, vii.
549. Of second causes not prejudiced by the
counsel of God, viii. 11. Ilow defined by the
Stoics, viii. 57. Of the will, x. 117. Concomitant,
X. 5S9. False notions of believers as to, xi. 546.
Of conscience, xiii. 439, 541. Of dissenters, xiii.
577. Christian, in regard to worship, xv. 150.

Library, Bodleian, eloquent allusion to, xvi 49C.

Licentiousness of life, the eflect of self-righteous-
ness, vii. 154. Not encouraged by the doctrine
of the cross, xii. 546.

Life, spiritual, faith the spring of, i. 132. What
the present, is, i. 278. Christ valued more than,
ii. 137. All, from God, iii. 255. Of God, alienation
from, iii. 256. And death, natural and spiritual,
compared, iii. 282. Spiritual, what it is, iii. 284,
478. IlowChrist is our, iii. 286, 291. Spiritual,
derived from Christ, iii. 514. Of Adam in inno-
cency, iii. 530. And salvation, to whom proposed
by the gospel, iii. 595. Of Christ, our example,
iii. 649. Condition of, temptations from, vi. 120.
Urgent occasions of, sin takes advantage from,
vi. 230. The foundation of all power, vi. 261.
Shortened by God to prevent the commission of
sin, vi. 263. And peace, the fruit of spiritual-
mindedness, vii. 271. Of man, why shortened,
vii. 402. Spiritual, produced by heavenly-minded-
ness, vii. 489. Of man, contingencies in, x. 35.

Life-giving power of the Father, ii. 17.

JAfting up the eyes and hands to God, i. 107.

Light of truth, i. 80. Of faith, why given to us, i.
305. Spiritu.il, how wisely distributed, i. 409.
Of the morning and evening, how they differ, i.

4.38. Of the just and the hypocrite, i. 4.38. With-
in, the, examined, iii. 36. Of nature, certain
things contrary to, iii. 139. Spiritual, attain-
able by the gospel, iii. 247. How communicated
to the mind, iii. 3.33. Of nature, inbred, iii. 470.
Of natui'e, .some things ck'ar by the, iii. 635. Of
nature, obscure and partial, iii. 635. Natural,
inbred principles of, iv. 82. Scripture, iv. 326.
Wliat natural, men have, v. 422. Of faith, as to
spiritual things, vii. 447. Of the word, monitory,
viii. 624. Of the gospel breaking out under pro-
vidential changes, ix. 155. Of the gospel, why
under it God permits much sin, ix. 156. Given
to restrain men, xi. 108. Prophetical, natui'e of,
xiii. 29. Ilow it manifests itself, xvi. 319. Inter-
nal, of, xvi. 466.

Lights, two, in tlie church, xiii. 12.

Likeness to God, in what it consists, iii. 478.

Liking of God, how produced, vi. 419.

Limitation of i\\6 act of faith, ix. 525.

Literature, particular end of, ii 111.

Liturgies, introduction of, iv. 243. Imposition of,
XV. 3. Antiquity of, disproved, xv. 25.

Liturgy, consent required to it, xv. 158.

Lives, three sorts of, vi. 74. Of believers, eruptions
of sin in, vi. 279.

Living to God in holiness, iii. 469. Unto God, di-
rection for, found in Scripture, iv. 28. Fulness
of spiritual things in believers, vii. 278. As we
pray, vii. 295. By faith in a time of trouble, ix.
493.

Loadstone and needle, a simile from, i. 385.

Local motion in the sending of the Spirit, no, iii.
111. Mutations in visions, the nature of them,
iii. 139. Mutation as to sin, vii. 240.

Long-suffering of God towards sinners, ii. 85. Of
God towards believers, its end, vi. 262. Of God,
an evidence of forgiveness with him, vi. 448.

Looking to Christ, i. 460, vii. 527. On Christ, iii.
511. Faith expressed by, v. 292.

Lord of all things below, man made, i. 209. Call-
ing Jesus, iii. 17. How Christ is, xii. 173.

Loss of power to render acceptable ol.)edience, by
sin, i. 192. Of the vigour and life of grace, i.
442. Of spiritual appetite, i. 450. Of conviction,
effect of, iii. 353. Or suspension of spiritual gifts,
iv. 434. Of peace and strength, vi. 53. Of the
love and smiles of Christ feared, vi. 145. Of the
sense of the love of God, vi. 333. Of grace, xi.
119. Punishment of, xii. 492, 494.

Lost, by what our first interest in God was, ii. 6.

Louis XII. of France, his remarkable saying of
those whom he had ordered to be slain, viii. 180.

Iiove and grace, their influence in the counsels of
God, i. 60. Of Christ, graciously revealed, i. 115.
Necessary to produce obedience, i. 139. False,
its signs, i. 141. Of God, Christ the object of, i.
145. Angels upheld by, i. 147. To God, nature
of, i. 150 ; as the love of assimilation, i. 154 ; of
complacency, i. 155 ; of friendship, i. 155. Motives
to, i. 161. Of the graces of Christ, on the part of
believers, i. 174. Represented by Christ, i. 300.
Glory of Christ in his, i. 333. Of Christ, distinct
conceptions of, necessary, i. 337. Of approbation,
ii. 21. Of good pleasure, ii. 21. Of rest and com-
placency, ii. 25. Acquaintancewiththe, of the Fa-
ther, ii. 262. The lir.st grace acted by Christ in of-
feringhimself, iii. 177. To Christ mustb'pureand
unmixed, iii. 187. How implanted in the soul, iii.
G.35. To Christ, influence of, iii. 563. Produces
a firm adherence unto Christ, iii. 564. I'roduces
conformity to God, iii. 585. To the brethren,
how promoted, iii. 5S8. A motive to holiness,
iii. 597, 601. Of sin, effects of, i v. 183 Unspeak-
able, of the Holy Spirit, iv. 370. Of sin, when
the heart is entangled with, vi. 45. Of worldly

558

INDICES.

honour, vi. 106. And kindness of God, a check to
sin, vi. 240. Of the world, vi. 579 ; evil of, vii. 138.
To spiritual tilings because God is in them, vii.
421. In mercies realized by faith, viii. 100. Of God
to his jieople, seen in the ruin of their enemies,
viii. 103. Christian, the bond of perfection, ix.
258 ; what it is, ix. 259 ; how to be exercised, ix.
261. Why called a new commandment, ix. 264.
The communion of saints lies in, ix. 266. The
glory of a church, ix. 268. Its hinderances, ix.
270. To the person of Christ, gi-owing, ix. 36.3.
Between Christ and believers, none like it, ix.
467. To Christ inexpressible, ix. 469. Brotherly,
want of, ix. 498. Pleaded to overthrow satisfac-
tion, X. 274. The eternal, into what state the
elect are put by it, x. 275. Unchangeable, x. 276.
The cause of sending Christ, x. 321. How pro-
moted, xi. 395. Its nature, xii. 534. To sinners,
xii. 556. Brotherly, xiii. 62. And peace, of evan-
gelical, XV. 59.

Loveliness of Christ, ii. 77, xi. 398.

Lowliness of mind necessary in order to learn the
mind of God, iv. 179.

Lucius of Britain, the first potentate on the earth
that owned the gospel, viii. 26.

Lukeivarmness, evil of, ix. 498.

Lust, power of, iv. 66. Tobe brought to the gospel
for conviction, vi. 58. How the flesh is said to,
against the Spirit, vi. 189. When habitually
prevalent, ix. 381. Whether consistent with the
truth of grace, ix. 386. The fountain of sin, xi.
511.

Ljistrations of the heathen, iil. 429.

Lusts of the mind, iii. 274, 547. S^ensual, why men
are given up to, vii. 43. Of men disquiet their
minds, viii. 380. Of men, unmorttfied fruits of,
xiv. 60.

Luther, his boldness and resolution, iv. 462.

Lutherans, their sentiments as to j ustification, v. 84.

Macedonian heresy about the Holy Spirit, iii. 68.

Macedonians, the spiritual assistance they required,
viii. 9.

Made sin, how Christ was, v. 35, 347.

Madness of indwelling sin, vi. 206.

Magistracy, its use in the world, vi. 269. How
supported by God, viii. 149.

Magistrates, duty of, about religion, viii. 41, 163,
187, 193, 631, 640, xiii. 374, 509, xiv. 378, xv. 42.
Their duty and power to propagate the gospel,
viii. 386. Promises to the church respecting, viii.
387. How useful to the church, viii. 389. Rules
for determining their duty and power as to re-
ligion, viii. 394. Power over their subjects, x.
567. Alleged power of the, over the conscience,
more than is ascribed to Christ, xiii. 377. Their
power in matters of morality, xiii. 409.

Maintenance, public, of ministers, viii. 191, xiii.
59, 515.

Majesty of God, meditation on, vi. 63, 624.

Malefactors, how treated by the Druids, .ic. 529.

Malice, sins of, xi. 538.

Malignity of final unbelief, i. 211.

Man, a mere, not qualified to be a Saviour, i. 201.
His nature capable of relation to God, i. 277. A
good, is a common good, ii. 318, iv. 435. Crea-
tion of, iii. 99, xii. 140. How a middle crea-
ture, iii. 100. The perfection of the inferior
creation, iii. 101. The new, what, iii. 220, 419.
How God discovers unto, what is in him, vi. 93.

Management of things for his own glory, the wis-
dom of God in, ii. 88. The deceitful, of indwel-
ling sin, vi. 214.

ManiJeMatinn of the glory of God, i. 202. Of the
glory of Christ, i. 343 ; our present inability to
bear the full, i. 380.

Manifestations of the love of God, ii. 30. Of God,
when made to his people, viii. 89.

Manuscript copies of the New Testament, various
readings of, xvi. 362.

Marginal readings in the Hebrew Bible, xvi. 401.

Marrow of divine promises, i. 397.

Marrying after divorce, xvi. 254.

Martyr at Bagdad, story of, xiii. 136.

Martyrs, sufferings of the, iv. 36. How they are to
sit on thrones of judgment, viii. 65.

Mary, of the Virgin, xiv. 120, 426.

Masoretes, Tiberian, supposed by some to have been
the authors of the Hebrew points, xvi. 375.

Mass, of the popish, viii. 564, xiv. 113, 411.

Matter of holiness, in what it consists, iii. 469. Of
prayer, how supplied by the Spirit, iv. 271. Of
duty must be full and complete, vi. 234. Of holy
thoughts, how provided, vii. 387. Of the cove-
nant, ix. 417. Of the satisfaction of Christ, x.
446. And subject of the promises, Christ is the,
xi. 228.

Mauricius, the Cappadocian, saying of, x. 521.

Means for the recovery of fallen man, iii. 16. Due,
to be used for obtaining the knowledge of Christ,
iii. 185 ; false, rejected, iii. 186. Of regenera-
tion, various, iii. 213. Of moral suasion, iii. 302.
For understanding the mind of God in Scripture,
iv. 199. Of grace, subduction of, from a people,
iv. 417, Of obtaining the knowledge of forgive-
ness, vi. 509. Use of, in waiting on God, vi. 618.
Of spiritual growth, vii. 284. And ways, outward,
whereby spiritual affections are expressed, vii.
468. The nature of them, and how they conduce
to the end, x. 160. Used in the work of redemp-
tion, x. 179.

Measure, the Spirit not given to Christ by, iii. 172.
And degree of conviction, no certain, iii. 361.
And rule of obedience, iii. 469. And rule of holi-
ness in the word, iii. 507. Of spiritual afi'ections,
vii. 469. Of work, how it depends on the mea-
sure of gifts, ix. 449.

Measuring spiritual things by carnal, evil of, xii.
237.

Mediation of Christ the only procuring cause of
holiness, iii. 506. Of Christ confined to his offices,
iii. 629. And intercession of Christ, meditation
on, iv. 322. Of Christ, a check to sin, vi. 241.
Of Christ, X. 189, xi. 288, xii. 346.

Mediator, Christ as a, in heaven, i. 235, 252. Glory
of Christ as, i. 338. All grace comes througli
Christ as, iii. 614. What Christ did as, x. 196.
For whom Christ died as, x. 249.
Meditation on the mediation of Christ, i. 164. On
Christ and his glory, i. 316. How faith Is exer-
cised in, ii. 197. On the word of God necessary,
iv. 191. On God's glorious e.\cellencies, iv. 322.
On the mediation and intercession of Christ, iv.
322. On the example of Christ, iv. 458. Useful-
ness of, vi. 63. Efficacy of, vi. 224. Solemn and
stated, vii. 384. When specially necessary, i.-c.
658, 560.
Medium of the promises, Christ the, -\i. 230.
Meetings of Christians, of private, xiii. 47.
Meetness for heaven, how promoted, i. 291. To re-
ceive the influential assistance of the Spirit in
prayer, iv. 308.
Mdchior Canus, quotation from, iv. 114.
Member of the church, the duty of each, iv. 517.
Memorial of the deliverance of Essex, viii. 77.
Mercies, signal, losing the impression of, iv. 415.
Great, sin committed against, vi. 280. Common,
judgments to men that want the gospel, viii. 38.
Consequence of abusing them, viii. 39. The
church's, have their appointed season, viii. 84.
Mercy, false views of, vi. 395. Stores of, inexhaus-
tible, vi. 647. Unchangeable and fiee, vision of.

INDICES.

559

viii. 5. The proper work of God, viii. 83. No en-
couragement in wliat is called the general, ix.
39, 44. Of God, sparing, x. 561. Infinite, x. 574.

Merit not reijuired of us, iii. 379. Inconsistent with
gi-ace, iii. 3S0. Destructive of holiness, iii. 575.
Of Christ, efficacy of, x. 87. Wherein it consists,
X. 206. The same with impetration, x. 225. Of
Christ procured whatever is bestowed on us, x.
253, 286. The importance and original of the
word, x. 2S7. Of Christ, its efficacy, x. 462. Of
good works, xiv. 200, 201.

Merits, ecclesiastical, the storehouse of the pope,
viii. 584.

Messengers of the nations, how answered, viii. 419.

Mestrezat. his definition of faith, v. 75.

Metaphorical expressions of the glory of Christ, i.
351. The sacrifice of Christ falsely said to be, ii.
429. Expressions about justification, V. 12.

Metaphors of Scripture, iii. SO, 111.

Meteors, when created, iii. 97.

Method of the work of the Spirit in regeneration,
iii. 225. Of divine revelations to be believed, iii.
695. How and why not observed in Scripture,
iv. 188.

Metropolitical churches, xiii. 108.

Militant and triumphant church, communion of,
1. 259, 263. The church, what meant by, i. 485.

Mind and will of God fully comprehended by
Oirist, i. 91. The, will be free from all dark-
ness in heaven, i. 381. How saints communicate
their, to Christ, ii. 121. Depravity of, iii. 248,
250. Spiritual impotency of, iii. 249, 2S8. The,
affected with darkness, iii. 280. The carnal, Iii.
288. The leading, conducting faculty of the soul,
iii. 330. Must be renewed, iii. 420. Disorder of,
by sin, iii. 642. Of man, its state by nature, iv.
55. Of God in his word, causes, ways, and means
of understanding the, iv. 117. Intension and fer-
vency of, in prayer, iv. 324. Fixation of, in
prayer, iv. 329. How darkened by temptation,
vi. 109. Of man, its original state, vi. 173. Car-
nal, enmity of, against God, vi. 176. Wandering
from God in duty, vi. 184. Vanity of. a cause of
apostasy, vii. 123. Spirituality of, vii. 267. How
we may be said to put God in, of his covenant,
ix. 423.

Minded, to be spiritually, what, iii. 484.

Minding of the Spirit, vii. 268.

Minister the Spirit, how God is said to, iii. 112.

Ministerial proposal of the Scriptures, iv. 80. Per-
formance of prayer, iv. 313. Gifts and graces, iv.
491. Endowments the work of the Spirit, ix.
442.

Ministers, how called by the Holy Ghost, iii. 86.
Duty of, to spread the gospel, viii. 40. Public
maintenance of, viii. 191. The duty of, viii. e.Ti.
Should preach to their own hearts, ix. 455. What
rule they should follow, x. 300. Ignorance and
disability of, xv. 173.

Ministration of the Spir'it, iii. 26, 112 ; the gospel
is the, iv. 501.

Ministrations, spiritual, iv. 424. There are only
two, ix. 445.

Ministry of angels, i. 89. Of holy men, i. 90. Of
the gospel, how the ministry of the Spirit, iii.
153. Of angels about the dead body of Christ, iii.
181. The foundation ofthe, iii. 191. Of the word,
its use in conv rsion, iii. 303. Of parents and
patriarchs, iv. 10. How made effectual, iv. 190.
Its use in the church of God, iv. 228. A gift of
Christ, iv. 487, ix. 431. What gifts are necessary
for the, iv. 498. Personal, of Christ on earth, v.
58. Lossof reverence for the, vii. 540. Of the word
monitory, viii. 625. Of the word, how Christ
pleads with his people by it, ix. 147. Of the
popish indelible character of, ix. 461. How it

represents Christ to the soul, ix. 539. How made
efiicacious, xi. 401.

Miracle of the gift of tongues, iv. 212.

Miracles of the Old Testament, iii. 145 ; effects of
the power of the Uoly Ghost, iii. 145. Of Christ,
how wrought, iii. 174. In testimony of the Scrip-
tures, iv. 36. For the confirmation of the gospel,
iv. 447. Gift of, iv. 453, 465, xiii. 33. Faith of,
iv. 461. Prove the deity of Christ, xii. 174. The
testimony they give to the Scriptures, xvi. 330.

Miscarriages, we should be humbled for, ii. 272.
Under signal enjoyments of divine love, vi. 345.
The remembrance of past, often the cause of af-
fliction, vi. 577. Of professors, how to be regard-
ed, vii. 256. Of churches, xv. 104.

Miseries of sinners, ii. 166, iii. 449, 641, vi. 205, 268.
Of resisting conviction, vii. 516. What, are the
fruit of sin, x. 618. Of a sinful state, xii. 518.

Missal, the Koman, progressively composed, iv.
241.

Mission of Christ proves the necessity of holiness,
iii. 628. OftheHolySpirit,iv. 143,359. Of Christ
into the world, vi. 403.

Mistakes about religion a cause of apostasy, vii.
208. Of ti-anscribers of the sacred writings, xvi.
355.

Mixture, no, of properties in the two natures of
Christ, i. 234. Of revelation and philosophy, art
of, V. 10.

Moab, king of, his sacrifice, x. 536.

Moderation of the passions, v. 448. With regard to
the world, vii. 387. Of Romanists and Protestants
compared, xiv. 243. And unity, proposals for,
xiv. 310.

Mohammedanism, its opposition to the person of
Christ, i. 41.

Monastic life useless, ix. 171.

Monuments and testimonies, foreign, applied to the
interpretation of Scripture, iv. 222.

Moralists, their manner of teaching compared with
that of Christ, iii. 636.

Morality taught by the gospel, iii. 211. Improved
by grace, iii. 218.

Morrow, taking thought for the, vii. 303.

Mortification of sin, its nature, iii. 638. Progres-
sive, iii. 545. Manner of the Spirit in, iii. 551.
Of sin a duty, vi. 5, vii. 526. Vanity of popish,
vi. 39. Must be unintermitted. vi. 174. Neglect
of, vii. 316. To the world, wlien necessary, vii.
387, 407. Of sin in the Romish chui-ch, viii. 589.
Principal means of, xi. 392.

Moses the first person who committed divine reve-
lations to \vriting. iii. 143. The sight lie had of
God, vi. 64. How he was a deliverer, xii. 511.

Motion, no local, in sending the Spirit, iii. 111.

Motions of the Holy Spirit, regularity of, xi. 363.

Motive to obedience, love the, ii. 215. To holiness,
election a, iii. 591.

Motives to the love of Christ, i. 161. To religious
worship taken from what God is to us, iii. 65.
Of the word of God, iii. 307. How influenced by
faith, iii. 446. To the purification of sin, iii. 446.
In the example of Christ, iii. 512. Of credibility
in the Scriptures, iv. 20. To believing, their na-
ture, vi. 307. To obedience, whence derived, vi.
534. Against sin not supplied by the law, vii. 550.
To obedience, xi. 387.

Mountains, everlasting, how scattered, viii. 94

Mourning for the sins of others, v. 444, On ac-
count of the declension of religion, vii. 243 For
sin, vii. 527, viii. 614. For the sins of a nation, a
duty and privilege, ix. 366. Occasioned by the
withdrawment of God, ix. 515.

Multiplicatioiof tongues part of the curse on man,
ii. 112. Of the commands of God, reason of, iii.
C26. Of churches, xiii. 173.

560

INDICES.

IhCltiplicity of thoughts in the minrl, rii. 299.

Music, instruments of, wlio fii'st used them in the
worship of God, ix. 463.

Mutations, local, revelations to the prophets ac-
companied with, iii. 139.

Mutual love of the Fatherand the Son, i. 144. Com-
munication of the natures of Christ, i. 232, 233.
Interest between Christ and his people, i. 354.
Communication of good, ii. 8. Instruction ne-
cessary as to the things of God, iv. 13. Forbear-
ance, viii. 57. Love between Christ and his
church, ix. 465. Love among believers, how tes-
tified, XV. 461.

Myrrh, the word of Christ compared to, ii. 76.

Mysteriousnrss of the reception of Christ, ix. 621.

Mystery of the person of Christ, i. 29. Of the gos-
pel, why objected to, iii. 277. Of holiness, iii.
372. Of Scripture, iv. 194. Of the gospel, vii. 60.

Mystical account of the love of Christ in the Old
Testament, i. 349. Conjunction between Christ
and the church, i. 356. Body of Christ, the church,
iii. 207, 366, 518, x. 598. Person, Christ and the
church one, v. 175.

Ifame of Christ to be invoked, i. 113. New, given
to believers, ii. 210. Of the Spirit, its significa-
tion, iii. 47. Of the Spirit, how peculiar to the
third person in the Trinity, iii. 54. Of God, de-
noting his being and authority, proper to each
person in the Trinity, iii. 73. And authority of
God, the Scripture speaks in the, iv. 26. Of the
Holy Spirit, iv. 359. Of spiritual gifts, import of,
iv. 422. Of God an evidence of forgiveness, vi.
478. Of God the support of faith, ix. 38. Sake,
God's regard to his own, xi. 256. Of God plural,
xii. 142. And credit, how Christ suffered in his,
xii. 491. Of Christ, playing in, xii. 577. Of God,
sanctiflcation of, xv. 456.

JVames of tilings, suitable to their nature, imposed
by Adam, ii. 112. And titles, false appropriation
of, vii. 196. Of the officers of the church, their
double signification, ix. 452. Of God given to
Christ, xii. 248.

Nation, how its preservation may be secured, viii.
464. Its prosperity promoted by the gospel, viii.
464. Its opposition to the people of God, pro-
voking, ix. 294.

Nations, all, the inheritance of Christ, viii. 21.
God's dealing with sinful, viii. 597. Not ac-
quainted with the gospel, x. 239.

Nature, the, that sinned, the same used in our re-
covery, i. 197. Human, assumed by Christ, i. 224 ;
exalted in Christ, i. 276. Human, of Christ glori-
fied, i. 345. Of man corrupted, i. 477. Knowledge
of, possessed by Adam, ii. 112. Of God the founda-
tion of all religion, iii. 64. Of prophecy, iii. 128.
Human, of Christ, purity of, iii. 168. Divine, of
Christ, acted not as his soul, iii 169. Divine,
iii. 221. Of the common work of the Spirit, iii.
236. Of holiness incomprehensible, iii. 372. De-
praved, not able to recover itself, iii. 382. Of
decays in holiness, iii. 404. Inbred light of, iii.
470. Of God the fountain of holiness, iii. 515,
568. Light of, iii. 635. Of spiritual gifts, iv. 423.
Of sin, by what light discovered, vi. 356. Of God,
forgiveness expected from the, vi. 408 Preter-
natural operations of, monitory, viii. 623. Cor-
ruption of, X. 68. Of God, xii. 86.

Nearness to God, i. 52. Of indwelling sin, xi. 105.

Necessary and useful things, how distinguislied,
iv. 147. Things plainly revealed, iv. 195. Causes,
X. 24.

Necessities of saints to be relieved, xiii. 74.

Necessity of righteousness, conviction of, ii. 187.
Of holiness, iii. 566, 590, 604, 628. Fatal, iv. 86.
Of an interest in Christ, ignorance of, vii. 146.

Of spiritual gifts, ix. 449. Distinctions of, x. 586.
Conditional, x. 586.

Needle and loadstone, a simile from the, i. 385.

Neglect of making religion our principal business,
i. 451. Of duty ruinous, iii. 295. Of the spirit of
prayer, iv. 318. Of the gospel, how God revenges
it, vi. 110. Of mortification of sin, vii. 526. Of
the duty of prayer, vii. 531. In churches as to
duty a cause of division, xv. 104.

Negligence in duty does not result from the work
of the Uoly Spirit, iii. 203. Consequences of, vi.
13. And sloth, spiritual, vi. 291. In religion,
how produced, vi. 296. Of churches and profes-
sors, vii. 64.

Neighbours, evil, who they are, ix. 295.

Nemesius, his testimony to the Scriptures, iv. 112.

Nero, his speech before death, x. 521.

Nescience of the human nature of Christ, iii. 170.

Nestor ian heresy, the, i. 11, 40.

Nicolaitanes, doctrine of, to be hated, viii. 58 ; what
they taught, viii. 59.

Night with a believer, when it is, ii. 128. Visions
and dreams of the, iii. 136. The darkest, through
the want of the gospel, viii. 35.

Noah, a preacher of righteousness, ix. 133.

Nocturnal visions and dreams, iii. 136.

Nonconformists, vindication of, xiii. 305. Distresses
on, xiii. 579.

Nonconformity, reasons of, xv. 141.

Non-punishment of sin contrai-y to the glory of
God's justice, x. 554.

Non-toleration, viii. 58.

Notions, false, of truth, not to be rested in, vii. 113.

Nourishment, spiritual, ix. 574.

JSovatians, the severities of the, vii. 14.

Novel opinions, we are not to be inclined to, ix. 459.

Novelty of Hebrew points denied, xvi. 388.

Oath of God an evidence of forgiveness, vi. 475 ; an
encouragement to faith, ix. 41 ; secures the cove-
nant, ix. 419. Of canonical obedience, xv. 164.

Oaths of tlie tribes, what, viii. 112. And blasphe-
mous e.xecrations, ruinous to any nation, viii. 612.

Obduration, judicial, viii. 619.

Obedience to Christ, its nature and causes, i. 134.
A state of, how glorified, i. 211. Of Christ to the
law, i. 338. Insufficiency of, for salvation, ii. 99.
Of Christ, ii. 135, 156, iii. 177. Of Christ for us,
does not supei'sede our obedience, ii. 180. How
connected with comfort, ii. 261, Nature of, ii.
314, V. 240. Without merit, iii. 379. Rule and
measure of, iii. 409. Facility in, iii. 498. With
respect to rewards not servile, iii. 614. Sinless
and perfect, not attainable, iii. 621. Practical,
iv. 206. Of Christ, imputation of, v. 251. Not
obstructed but promoted by free justification, v.
372. Mortification, an act of, vi. 20 Universal,
necessary, vi. 40. The enmity of the mind to,
vi. 224. What is necessary to, vi. 533. What
renders it acceptable to God, vi. 533. Delight
in, an evidence that we have chosen Christ,
ix. 364. Of Christ in his death, ix. 534. Of
Clirist, how pleasing to God, x. 267. Gospel,
nature of, xi. 383. Perfection of, how attainable,
xii 564.

Objections against the progressive nature of holi-
ness answered, iii. 399. Against the necessity
of holiness from the decree of election removed,
iii. 594. To imputed righteousness, v. 54. To
justification answered, v. 210. Of the Jews
against Christ, xiv. 77, 356.

Objects of the life of innocency and the life of grace
in Christ different, iii. 286. How proposed for
the increase of graces, iii. 389. Of sin some-
times removed by God, vi. 266.

Oblation of Christ, i. 481. How Christ sanctified

INDICES

5G1

himself to be an, iii. 176. Of Cluist vokmlary

and meritorious, iii. 179.
Obligation to holiness under the gospel, iii. 607.

Of believing the Scriptures, whence it arises, iv.

109. Of obedience, v. 2iO. And satisfaction of

Christ the same, x. 446.
Obligations to live to Uod, xi. 390.
Obscurity falsely chai-ged on the Scriptures, iv. 175.

And difficulty of spiritual things, vii. 2S5. Of

Scripture, how asserted by the church of Rome,

xiv. 38. Of God, xiv. 58.
Observation and consideration of ourselves in re-
ference to prayer, iv. 3'20. Of men's ways to be

atteniied to in public prayer, iv 326.
Obsignation in the supper, Ohi'ist is present by way

of, i.K. 574.
Obstacles, all removed by effectual grace, iii. 318.
064'i(7iacy of the heart by nature, iii. 327, vii. 534.

In sin, eilect of, iv. 416.
Obstructions to the growth of holiness, iii. 400. Of

knowledge, iv. ISO.
Occasions of decays in grace, iii. 404. Particular,

for prayer, iv. 204. Of sin, watching against, vi.

61. Of temptation, how to be regarded, vii. 373.

Proper, not to be intrenched on, ix. 556.
Occurrences, providential, how to be regarded, ix.

655.
Ocean, the love of Christ an unfathomable, ix. 468.
Offence, readiness to take, xv. 104.
Offences, how we arc secured fiom, vii. 490. The

evil and danger of, ix. 352. The seasons of, ix.

353. Taken only, and not given, ix. 353. Given,

and also taken, ix. 353.
Offer of Christ, liow made to all, x. 300, 312 ; the

intention of God in the, x. 300, 383.
Offering of Christ, how acceptable to God, iii. 180.
Office, what constitutes an, iv. .355. In the church,

the appointment of Christ, ix. 436.
Officers, church, iv. 492, xv. 489, xvi. 42.
Offices of Christ, i. 480 ; efficacy of, from his person,

i. 85 ; end and design of, iii. 629. Extraordinary,

iv. 438.
Oil and fuel to our lusts, what gives, vi. 110. Of

the sanctuary not to be imitated, ix. 288.
Olive branches, emblematical use of, iv. 257.
Omission, sins of, iii. 485. Of duty, danger of, vi.

121, 244. Of any one duty, evangelical holiness

will not admit of the, vii. 176. Of duties, parti-
cular cause of, xv. 165.
Omnijjotence of God, vii. 377. Of Christ, ix. 486.
Omnijiresence and omniscience of God, vii. 373,

376. Of God, xii. 92, 90.
Opening of the heavens, what it signifie.?, iii. 75,

Of the eyes, the act of God, Iv. 130. The eyes of

the sinner, v. 79.
Operation, powerful, of things, xvi. 323. Pirst, of

the light of glory, i. 412. Of enmity against God,

vi 182, Of grace in the soul, vii. 549. Necessity

of, in God, x. 595.
Operations, continual, of God in Christ in the souls

of them that are glorified, i. 413. Divine, as-
cribed to the Holy Spirit, iii. 83. Of the Holy

Spirit on the human nature of Christ, iii. 100, 162.

Natural, of our souls, regenerating grace suited

to, iii. 318. Of the Holy Spirit, .spring of, iv. 388.
Personal, of the Holy Ghost, xi. 3.35.
Opinion of Arminians about the end of the death

of Christ, X. 20.5, 222.
Opinions, hurtful and noxious, about the Holy

Spirit, iii. 37. Numerous, about justification, v.

11. Influence of corrupt, vi. 294. Suppressing,

by force fruitless, viii. 180. Novel, how to be
treated, ix. 459.
Ojiportiinit^ for serving God, neglect of, vi. 346.
Opportunity, an occasion of temptation, vii. 374.
Oijposition to the diurch, i. 5, 6; as built upon the

VOL. XVI.

person of Christ, i. 35. To all sin nccessaiy, i. 174.
To tlie work of the Holy Spirit, iii. 28, 38. To
the church of God suppressed by the Holy Spirit,
iii. 104. No, between the commands and grace
of God, iii. 204. Between sin and grace, iii. 542.
Between grace and works, v. 24. To temptation,
how prevented, vi. 113. Of indwelling sin to
good, vi. 161. Of the mind to God, vi. 182. Oi'
God to sinners, vi. 265. To holiness, vi. 601. To
the ways of God vain and foolish, viii. 152. To
those engaged in the work of God vain and fool-
ish, viii. 153. To the doctrine of the Trinity, by
whom carried on, xii. 12.

Oppositions, whence to be expected, vi. 421.

Op2iression a detestable crime, viii. 143.

Optic glass, sight by an, i. 376.

Order of the holy persons in the Trinity in theivope-
ratious, i. 219. Of divine communications glori-
ous,!. 363. And beauty of the giaces of Christ, ii.
75. Of subsistence of the persons in the Trinity,
iii. 91. Outward, of the church useless without
the Holy Spirit, iii. 193. Of the mind in its first
creation, iii. 261. Of the gospel inverted by pre-
judice, iii. 279. Of the acts of sanctification, iii.
468. Of the church, how connected with spiri-
tual gifts, iv. 421. Church, gathering into, iv.
496. And precedence of regeneration, vi. 597.
How God compels to, a disobedient creature, x.
592. In divine worship, preservation of, xv.
467.

Ordinance of God for the recovery of man, Christ
is the, V. 89.

Ordinances, enjoyment of Christ in, i. 268. Of the
old and new testament different, iv. 421. Autho-
rity for the administration of, iv. 444, Delight
in, decline of, vi. 283. Of worshiji, vi, 465. Duty
of attendance on, vii. 255. Of God, who want
the, viii. 37. God's regard to his, ix. 200. Admi-
nistration of, XV. 327. Liberation from, not to be
expected, xv. 454.

Ordination of Csecilianus, xiii. 158. From the
church of Rome of no value, xiii. 172. Succes-
sion in, right and lawful, xiii. 219.

Origen, character of his writings, iv. 228. His an-
swer to Celsus, xiv. 15.

Origin of all spiritual gifts, Christ is the, iv. 422.
Of evil, X. 86.

Original of expiatory sacrifices, i 122. Authority
of the Father, ii. 16. Sin, ii. 64, vi. 155, x. 68.
Text, necessity of searching the, iii. 60. Of all
things, iii. 98. Sin, denial of, iii. 223, x. 13, xii.
164. Righteousness of man, iii. 471, x. 85. And
authority of the Scriptures, iv. 93. Of churches,
XV. 223, 230. Divine, of the Scriptures, xvi. 297.
Copy of the Pentateuch, xvi. 353.

Ornaments of churches, iv. 245.

Orphans, how believers are like, iv. 361.

Outbalance of outward evils by iuwaid peace, i. S99.

Pagan writers, the evidences they give to the jus-
tice of God, x. 518.
Pageant, who make religion a, i. 167.
Pageantry in the worship of God a substitute for

its spiritual glory, viii. 558.
Pains of death, how loosed towards Christ, iii. 181.
Pajjists, their doctrine that Christ is the rock i.

31. Do not keep the unity of the faith, xiii.

168.
Paraclete, the name of the Holy Spirit, ii. 225, iv.

360.
Paran, what it is, viii. 86.
Paraphrast, Clialdee, xvi. 387, 403.
Pardon, none for the sin against the Holy Ghost,

iii. 28. Cause of, v. 8. Of sin, x. 269. Nature

of, X, 444.
Parents, obedience of children to, .xi. 477.

36

562

INDICES.

Parishes, cliiwch government in, viii. 49.

Parochial churches, some allowed to be true
churches, xiii. 328 ; many things In, that need
reformation, xiii. 323. Assemblies, of conformity
and communion in, xv. 344.

Partakers of the benefits of the death of Christ,
how we are made, iii. 442. Of the Holy Ghost,
who ai'e, vii. 2o.

Partiality of many in religion, 1. 427. In speaking
peace to ourselves mischievous, vi. 76.

Participation of gifts, how obtained, iv. 518. Of
good, how we are debarred from, vii. 555. Of
Christ, ix. 620. Of the divine nature, xi. 337.

Particular churches, of the communion of, xvi. 183.

Passion of Christ represented in his last supper, ix.
541. And sufferings of Christ incomprehensible,
ix. 611.

Passions, disorder of the, through sin, iii. 555.
Moderation of the, v. 448. And affections, how
attributed to God, xii. 108.

Pastor, the duty of a, ix. 453. Of a church, quali-
fications of a, XV. 493.

Pastors and people, duty of, xiii. 7. And teach-
ers, xvi. 74, 97.

Patience in sufferings, i. 176. Of God towards sin-
ners, ii. 85. And forbearance of God, how to be
considered, vi. 58. Keeping the word of Christ's,
vi. 138. Of God an evidence of forgiveness, vi.
448. Faith works by, ix. 504. Of Christ under
his sufferings, ix. 536.
Patriardial churches, xv. 89.

Patriarclis, how they obtained salvation, x. 109.
Before the law, administration of holy things
among the, xiii. 7.

Pattern, Christ is our, iii. 510, ix. 483. And ex-
emplary cause of our predestination, Christ was,
V. ISO. Of spiritual affections, Christ is the, vii.
467.

Peace, how obtained by believers, ii. 184. Origin
of, ii. 251. How God sanctifies us as the God of,
iii. 368. With God preserved by sanctification,
liL 369. Of believers never quite overthrown,
iii. 645. Loss of, vi. 53. We must not falsely
speak, to ourselves, vi. 70. Two sorts of sins that
impeach, vi. 667. Of conscience, how lost, vii.
462. The fruit of spiritual-mindedness, vii. 490.
False, vii. 669. Ectltsiastical, viii. 53. Sacrifices
that made, x. 523. And love, of evangelical, xv.
59.

Pdagianism, iii. 212, 220, 221, 300, 308, 310-313.

Penalties, of civil, in religion, xiii. 529.

Penalty inflicted on Christ for sin, ii. 84, 96. Of
sin, on enduring the, x. 440.

Penmen of the Scripture, whether aU holy, iii. 140.
Not left solely to the use of their own natural abili-
ties, iii. 145. How they were influenced, xvi. 298.

People, God's, their works transacted for them in
heaven before undertaken, viii-. 97. Sinful, given
up of God to oppose their deliverers, viii. 155.
How they may know they are not forsaken, ix.
12, 13. What is required of them in such a case,
ix. 15. Of God, why so called, ix. 280. Pastors
and, duty of, xiii. 7. Contempt of, in churches,
XV. 127.

Perception, spiritual, i. 400.

Perfect, God is absolutely, vi. 482.

Perfection not to be presumed upon, iii. 405. Legal,
iii. 471, 606. Sinless, not attainable in this life,
iii. 621. Boasting in, how it arises, v. 22. Of
grace in heaven, vii. 339. Of our present state,
what conduces to it, vii. 480. In walking with
God, ix. 96. Of God absolute, xii. 95. Of obedi-
ence, how attainable, xii. 564. Of Scripture, xiv.
274, xvi. 357, 452.
Perfections of God, how displayed in the person of
Christ, i. 69.

Performance of duty, the mere, not sulBcient, vi.
236, 237.

Perfofrmanoes, pride of our own, to be renounced,
viii. 6.

Perilous times, what are, viiL 91, ix. 322.

Permanency in obedience, iii. 487. In the know-
ledge of the truth how obtained, iv. 394.

Permission of sin, i. 61.

Permutation, sweet, i. 358. Of sin and righteous-
ness, V. 40.

Perpetuity of particular churches, xiii. 125.

Persecution, invoking Christ in seasons of, i. 116.
Of erring pejsons vain and fruitless, iii. 37. Origin
of, iv. 245. Season of, vii. 138. A cause of apostasy,
vii. 203. Arian, very cruel, viii. 64. Popish, bar-
barous, viii. 65. Contrivances for, viii. 148. Its
bad effects, viii. 181. Judgment of the fathers
against, viii. 183. Use of faith in a time of, ix.
498.

Persecutors, their fatal end, viii. 186.

Perseverance in waiting on God, vi. 616. History
of the doctrine of, xi. 19. Of the saints, xi.
77. Proved from the divine nature, xi. 120 ; the
divine purposes, xi. 140 ; the covenant of gi-ace,
xi. 204 ; the promises, xi. 225 ; the mediation of
Christ, xi. 288 ; the indwelling of the Spirit, xi.
329 ; the intercession of Christ, xi. 365. Objec-
tions refuted, xi. 406, 425, 499, 508, 578, 606.

Person of Christ, views respecting it by the fathers,
i. 6; opposition to, by heretics, i. 38 ; the basis and
glory of the Christian religion, i. 44; the foun-
dation of the divine counsels, i. 54; the repre-
sentative of God, i. 65 ; the repository of sacred
truth, i. 79. Efficacy of Christ's office derived
from his, i. 85 ; faith of old testament church in it,
i. 100; honour due to it, i. 103; divine wisdom
manifest in it, i. 178. Of Christ the fountain of
grace, iii. 519. Of Cliristas the Son of God, iii. 519,
i. 478, ii. 413, xii. 169. Of the Spirit, iii. 53. Of the
Father, the fountain of the Trinity, iii. 60. Of
a believer, the whole, the subject of sanctifica-
tion, iii. 417. Of Christ the centre of spiritual
affections, vii. 473; the object of love, ix. 612.
How Christ suffered in his, xiL 490.

Personality of the Holy Spirit, iii. 67, xi. 334 ; evi-
denced by properties assigned to him, iii. 69.

Persons, no difference of, to be made in church
affairs, xiii. 80.

Persincuity in illumination, iii. 232. And clear-
ness of Scripture, iv. 193.

Persuasion not convension, iii. 313. Undeceiving,
of truth, how obtained, iv. 127. Whether grace
is a soft, sweet, x. 130. Working by moral, on
the will, xi. 451.

Pestilence, God's most destructive weapon, viii. 91.

Peter, his confession of Christ, i. 29. Improperly
called " The prince of the apostles," xiv. 283.
Whether he ever preached at Home, xiv. 286.

Petitions offered in prayer, iii. 559. About church
government, viii. 46.

Phantasm or appearance only, the human nature
of Christ not a, i. 329.

Pharaoh, how hardened by God, viii. 331.

Philosophers, ancient, ignorant of God, i. 296. Why
they rejected the gospel, iii. 263. Their views of
a future state, vii. 3.36. Their vice, vii. 420.

Phcenicians, sacrifices of the, x. 527.

Phraseology of Scripture, iv. 216.

Pictures and images of Christ, i. 159.

Piety, Roman, boasted of, iv. 41.

Pighius, Albertus, his sentiments on justification,
v. 38.

Pillar of cloud and fire, a pledge of God's presence,
viii. 441. For protection, viii. 442.*

Pity of Christ, i. 166, 335, ii. 140. And compas-
sion, for those who are in enor, iv. 177.

INDICES.

563

Place, the, whither Christ ascended, i. 248. Pro-
per, of holiness, in the new covenant, ii. 319. Of
God in heaven, xii. 95.

Places of worsliip to be provided by the magistrate,
viii. 102.

Plague, a comparison from the, vi. 303.

Plato, his remark on the names of thiuj^s, ii. 112.

Plea for a general ransom, x. 391.

Pleas for holiness by unholy persons dangerous, iii.
567. For moral virtue examined, iii. 576. And
arguments for the conviction of gainsayers sug-
gested by the Holy Spirit, iv. 362. Secret, of
the heart for sin, vi. 44, 260. Heathen, xiv. 14.

Pleasure of God the Father, what flows from it, i.
364. Jjove of good, ii. 21. Of receiving the gos-
pel, vi. 308. Good, of God, in sending the gofpol
to a people, viii. 19. Good, of God, xi. 258.

Pleasures of sin, evil influence of, vi. 105.

Pledge of the love of God to our nature, i. 277. Of
adoption, ii. 1S6. The Spirit a, iv. 407.

Pledges of the love of God to be kept alive, ix. 562.

Poema ad Protectorem, xvi. 477, 478.

Points, the Hebrew, xvi. 370 ; importance of them,
xvi. .373 ; not a novel invention, xvi. 375, 383.

Poison of religion, what has been the, v. 10.

Pole star to steer our course by, what it is, viii. 417.

Policy, carnal, an enemy to faith, viii. 234. Of in-
dwelling sin, xi. 106. Persecuting, injurious to
trade, xiii. 368.

Polity of the church, xvi. 30, 130.

Pollution of actual transgressions, how taken away,
ii. 171. Of sin, iii. 424; nature of, iii. 426, 427.
Habitual, inconsistent with holiness, iii. 432.

Polycarpus, martyrdom of, xv. 201.

Polyglott of Paris, xvi. 286. Of Complutum, xvi.
286. Of London, its great usefulness, xvi. 349 ;
the various readings in, xvi. 358 ; the versions
in, xvi. 406.

Poor in experience, who are, ix. 561.

Pope, the, his tyrannical usurpations, viii. 265.
The pretended head of the church, viii. 567.
His storehouse, viii. 584. Character of the, xiv.
42,319. Of the, xiv. 162.

Popery, use of faith if it should return, i.T. 505.
Unalterable, xiv. 24. Of, xiv. 170. Of the return
of, xiv. 524.

Popish contradictions, xiv. 110.

Portion of believers, divine foreview of, viii. 94.
Consecrated, to God, how believers are a, ix. 290.

Possession of the will by sin, x. 73. And knowledge
of deliverance, x. 475.

Pouring out of the Spirit, ii. 230, iii. 113, iv. 255.

Poverty of the apostles, iv. 4S1.

Power of truth, i. 80. Of Satan over the world
unjustly obtained, i. 217. All, given to Christ,
i. 236. Of Christ engaged for his people, i. 331.
Of fulfilling the law vainly arrogated by man,
ii. 99. And pleasure of obedience, how lost, ii.
266. Ascribed to the Holy Spirit, iii. 82. Of our
own natural abilities, certain things in the, iii.
229. Of the word, the eflect of the power of the
Spirit, iii. 2.35. Of the mind with respect to
spiritual things, iii. 257, 281. Of spiritual dark-
ness, iii. 269. For obedience in the state of in-
nocency, iii. 285. In natural men beyond what
they use, iii. 290. Of the faculties of nature as
con"upted, iii. 295. Of the word on the soul,
iii. 304, 305. Spiritual, in the habit of holiness,
iii. 491 ; its nature, iii. 493. Of believers derived
from the Holy Spirit, iii. 529, 619. Of God as
connected with his authority, iii. 611. Infinite,
of the Holy Spirit, iv. 375. Apostolical, iv. 44:3.
Of apostles over the church, whether limited, iv.
444. Of the clmirch to appoint ministers, iv. 494.
Of grace, vi. 219. To commit sin taken away by
God, vi, 203. Of the Spirit necessary to the effi-

cacy of the law, vi. 317. Indwelling of sin, deep
sense of, vi. 550. Of sin in us, vii. o07. Of the
gospel, viii. 17. Love and abuse of, viii. 29. How
God convinces his enemies of his, viii. 124.
Secures the accomplishment of God's promise,
viii. 224. Human, defeated, ix. 197. Of the gos-
pel, ix. 217. Of God a ground of faith, ix. 251.
To call ministers to their office, ix. 433. Of
Satan, a profession against, in the supper, ix.
543. To suffer for Christ, doctrinal, moral, and
spiritual, ix. 6S1. Of believing, whether in our-
selves, X. 123. Of indwelling sin, xi. 106. Of
Satan, xii. 518. For the dispensing of the word,
xiii. 55. Of magistrates in religion, xiii. 509.
Ecclesiastical, committed to kings, xiv. 378. Bal-
ance of, in Europe, xiv. 538. Of religion, loss of,
xiv. 548. No legislative, in the chui'ch, xv. 245.
Scripture is the, of God, xvi. 323.

Powers of the world to come, tasting of the, ii. 24-6.
And operations of second causes, the, iii. 103. Of
the new world, what they are, iv. 433. Of the
world to come, what they are, iv. 478, vii. 32.

Practice of moral virtue not holiness, iii. 524. An-
swerable, importance of, vi. 301. Of the apostles
as to church communion, xv. 148.

Praises and prayer, how directed to the Father,
ii. 12. Of God, joint celebration of, vi. 484.

Prayer and praise, how directed to the Father, ii.
12. For the Spirit prescribed as our duty, iii. 155.
When grace answers, iii. 312. How connected
with the promise of holiness, iii. 385. How
wrought in us by the Spirit, iii. 398, 439. For
light to discern the nature of sin, iii. 451. And
faith, iii. 458, iv. 203, v. 92. How it weakens sin,
iii. 560. To accompany reading the Scriptures, iv.
201. Work of the Holy Spirit in, iv. 235. Manner
of, iv. 287. Nature of, iv. 297. Vocal, iv. 298.
Gift of, iv. 298, xiii. 46. Acceptable, what is
necessary to, iv. 299. External, duty of, iv. 301.
Of mental, iv. 328. Forms of, iv. 338. For the
Holy Spirit, iv. 386. A part of divine worship,
iv. 513. Private, the efficacy of, vi. 224. Im-
portunate and constant, vi. 357. For pardon,
vi. 468. Conducive to spiritual-mindedness, vii.
284. When, not a means of spiritual growth,
vii. 288. Continual, vii. 529. How connected
with the promises, viii. 85. Its force owned by
the adversaries of the people of God, viii. 465.
What weakens our faith as to the answer of,
ix. 379. Necessaiy for Zion in difficult times, ix.
402. For the churches, importance of, ix. 456.
For all men, x. 393. Of, xii. 577. For ministers,
xiii. 58. The Lord's, xv. 13. Book of Common,
lawfulness of using, xv. 32. An institution of
Christ, XV. 510.

Prayers of the wicked and of believers, difference
of, iii. 200. In the Old Testament dictated by
the Spirit of prophecy, iv. 263, To be suited to
a congregation, ix. 458.

Preachers of the gospel, their warrant for pressing
duties on men, iii. 295. With what they are in-
trusted, X. 393.

Preaching of the word, how holy men of old were
qualified for, iii. 150. The work of, the care of
the Holy Spirit, iii. 243. First, of the gospel, its
success, iv. 38. Of the word, its efficacy, iv. 482 ;
its influence, vii. 282. Effect of, vii. 544. Ends
of, XV. 115.

Precepts of the law, not clearly understood before
the coming of Christ, iii. 631. Or commands of
God to be regarded in prayer, iv. 284.

Predestination, by whom denied, x 13. How cor-
rupted by the Arminians, x. 53. Augustine's
definition of, x. 58. Not on the ground of fore-
seen faith, X. 64.

Predetermination of second causes, x. 35.

5G4

INDICES.

Prediction of future events, iii. 129. Faculty of,

iv. 469.
Predominancy of lust, to what owing, vi. 42 ; de-
grees of, vii 360.
Preeminence of the nature of man, i. 282. Of men
is their conformity to God, iii. 572. Of our na-
ture, in wliat it consists, iii. 679. Of persons,
holiness is the, iii. .581. Conferred on a people
by the gospel, viii. 38. Of the things of Christ,
ix. 472.
Pre-efernity of Christ, xii. 21.5, 236.
Pre-exislence of Christ, xii. 283; by whom denied.

i. 38.
Preface, Mr Bidiile's, to his Catechism, xii. 55.
Preference of religion above all other objects, v.

449.
Pre/igurations of Christ, i. 101.
Prejudices ugainst spiritual things, iii. 275. Power
of, iv. 169. How removed from unbelievers an-
ciently, iv 468. Against the doctrine of justifi-
cation, V. 55. In favour of men's own sect and
party very prevailing, viii. 418.
Preparalion for glory, examination of our, i. 244.
For heavenly contemplations, i. 337. For recovery
from decays in grace, i. 457. For the work of
Christ, ii. 203. Of mind for assenting to the
truth, iv. 88. For spiritual gifts by humility, iv.
519. For spiritual things, vii. 392. For temporal
judgments, ix. 398. Great and glorious, made
tor Ihe office of the ministi-y, ix. 438. Necessary
for worship, ix. 545. For conversion, x. 12.3.
Prepossession of mind against the truth, iv. 181,

193. Of glory by faith, vii. 325.
Prerogative of God to give grace to whom he

pleases, vi. 70.
Presbyterian church, of the, xiv. 522.
Presbyters and bishops, iv. 448. In the church, xi.

41.
Prftsc/ence orforeknowledge of God, howqxiestioned

by Arminians, x. 12, 22, xii. 115.
Presa-ij'tion of the Liturgy, xv. 47.
Presence of Christ with his disciples, the use of, iii.
24 ; wriat it is, iii. 194. Of Christ with the church,
iv. 499, ix. 442. Of the Holy Spirit secured to
the church, iv. 501. Of God with his people, viii.
433, 460 ; in worship, ix. 548. Of God, xii. 91.
Pre ervation of believers by Christ, i. 215. Of the
new creation, i. 364. Of all things by the Holy
Spirit, iii. 103. Of the creation by Providence,
iii. 103. In holiness by the i?pirit, iii. 397. Of the
Bible, iv. 2.3. A use of sealing, iv. 400. Of the
church, iv. 503, ix. 487. From temptation, vi. 124.
How we may know to whom we owe our, vi. 269,
Of the soul from sin, vii. 530. Of the truth and
doctrine of the gospel important, ix. 458. Of the
people of God in a time of danger, ix. 509. Of
believers by God, xi. 263. Of church unity, xiii. 66.
Prcscri'ative from sin, consideration a, vi. 218.
President of the church, who was the, xv. 204.
Presumptions, delusion of, i. 420. False, of for-
given' ss, vi. 393. Some die in, ix. 531.
Pretence, false, of love to Christ, i. 140. False, to

lioliness, iii. 372.
Pretenders to the Spirit, iii. 31 ; rules for trying

them, iii. 32.
PreraUncy of the word, iii. 306. Of any eiror, how
best guarded against, iv. 203. Of the flesh, xi.
618.
Price, the death of Christ is a, ii. 165, xii. 419. Ac-
cepted by divine justice, x. 259, 281. Of redemp-
tion as it was a, xii. 508.
Pride and envy of Satan, i. -310. The poison of
the age, iii. 599. And carnal confidence, effect
of, iv. 179. Fever of, v. 2-3. One cause of apos-
tasy, vii. 123. Spiritual, effect of, vii. 294. And
self exaltation, vii. 316. And self-elation, vii.

520. Of our own performances to be renounced,
viii. 6. A cause of schisms, xv. 138.
Priest, signification of the name, xiii. 20.
Priesthood of Christ, i. 99, 481, iii. 629, x. 282, xi.

290, xii. 397. Of all Christians, xiii. 19.
Priests, Jewish, circuits of, xiii. 17.
Prince of the apostles, Peter not, xiii. 161.
Princes in all lands, who were, iv. 441.
PrinciiAe of spiritual life antecedent to moral re-
formation, iii 222. Of operation, the heart is the,
iii. 252. Of spiritual life, iii. 283. Of obedience,
how wrought in us, iii. 325, 329. Of eternal life
in holiness, iii. 376. Of holiness, iii. 396, 469,
475, 480, 484. Of opposition to indwelling sin,
vi. 12. A law is an operative effective, vi. 158.
Of duty must be regarded, vi. 235. Of grace
planted in the soul, vi. .347. The, acting in
spiritual affections, vii. 411. Of gospel obedience,
xi. 385.
Principles of spiritual service, ii. 213. False, ad-
mit of reserves for sin, iii. 485. Search into our,
vii. 286. Of church fellowship, xiii. 53. Con-
tended for in " Fiat Lux," xiv. 17. Of brotherly
love, XV. 461.
Priscillianus, why put to death, viii 181.
Prisoners, how sinnei'S are, xii. 513.
Privation of spiritual life, iii. 287.
Privilege, greatest in this life, to behold the gloiy
of Christ, i. 306. Of those who receive the Holy
Spirit, iii. 110. Of one above another, as to ho-
liness, iii. 581. To be delivered from sin, vii.
552.
Privileges of believers, i. 489, ii. 207. Not to be

trusted in, vii. 249, viii. 33, 645.
Procession of the Spirit, ii. 226, iii. 61, 116, 118.
Prodigies, mankind dread, x. 521.
Profaneness of life, apostasy into, vii. 182. And
scoffing, conceptions supposed to lead to, vii. 291.
The ruin of a nation, viii. 467.
Profession of religion previous to admission to
church fellowship, iii. 365. Sometimes becomes
a snare, vi. 120. Long continued in, failings of,
vi 279. An unfruitful, vii. 539. What is a good
and acceptable profession, ix. 476. A'isible, of
Christ, ix. 642, 584.
Professors, empty, how they differ from believer.s,
ii. 38. Dignity of, iii. 581. False, their vexa-
tion to the church of God, ix. 274. TJnhoUness
of, not to be charged on religion, xi. 493.
Profligacy of the children of professors accounted

for, vii. 353.
P-njluency of speech, iv. 459.
Progress of natui-e to rest and blessedness, i. 3S3.
Of light, i. 439. Of Christ as to his human facul-
ties, iii. 169. Of believers opposed by sin, iii. 404.
Gradual, of the mortification of sin, iii. 545. Slow,
in knowledge, why many make, iv. 160. Of sin,
how stopped, vi. 267. Of apostasy, vii. 227. 01
religion, xiv. 393.
Projection of the covenant was in the wisdom and

love of God, ix. 418.
Prolegomena of Walton's Biblia Polyglotta examin-
ed, xvi 347.
Promise, the first, considered, i. 121 ; all the pro-
mises confirmed by, i. 124 ; a revelation of for-
giveness, vi. 433. How prayer should be regu-
lated by the, ii. 123. Of the Holy Ghost, to
whom made, iii. 25, 154. Of the presence of
Christ, iii. 193. Comfort of a, when we may take
the, vi. 77. What is included in every, vi. 141.
Promiser in the covenant, who is the, xii. 501.
Promises of sanctification, iii. 382. Of God, when
duly respected, iii. 385. How to be mixed with
faith, iii. 457. How they promote holiness, iii. 626.
Special, annexed to special duties, iii. 627. How
to be used in prayer, iv. 275. On what their ac-

INDICES.

5(j5

cnmplishment depends, iv. 37S. On the firat ap-
liv-aiance of things, from the deceitfulness of the
heai't, vi. 174. And purposes of great diligence
often proceed from the deceit of sin, vi. 230. The
nature and use of, vi. 637. Of God will be made
good, viii. 113, 212 ; the j ust measure of his people's
■wimts, viii. 114. Of (Jod, their stability and truth,
viii. 221. God never is forgetful of his, viii. 228.
Of God suited to overcome doubts and establish
faith, ix. 45 ; their suitableness expressed by apt
similitudes, ix. 49; the church's safety, ix. 316;
they are in the covenant, ix. 424. IIow Christ is
represented in the, ix. 541. Of spiritual and tem-
poral things considered, xi 217. The stability of
the, xi. 225. Particular, illustrated, xi. 248. Con-
ditional, xi. 457. Of God, use of, xi. 480. And
exhortations, xi. 502.
I^-omptness and alacrity against sin, vi. 32. To
join with temptation, vi. 193.

I'roiteness to apostasy, vii. 3, 4.

Propagation of the gospel, first, iv. 38. By whom
effected, iv. 4S0.

Propensity to evil natural to man, vi. 190.

I'roperties of God, represented in Christ, li. 91, iii.
570 Divine, ascribed to the Holy Spirit, iii. 91.
Of a habit, grace has the, iii. 482. Of the nature
of God, consid ration of, gives assurance of for-
giveness, vi. 482. Of the covenant, ix. 416. Of
God, what they are, xii. 93.

Property of his nature, how God is bound to ma-
nifest any, x. 595.

Prophecies unfulfilled, of, iv. 196. Particular, truth
of Scripture dependent on, iv. 221.

Prophecy, the gift of, iii. 29, iv. 469. An eminent
gift of the Holy Ghost, iii. 126. Beginning and
end of, iii. 128.

Prophet of the church, Olirist the, i. 87, 483, iii.
031, xiii. 348. Signification of the name, iii. 130.

Prophets, of Baal, who they were, iii. 30. True, how
they inquired into their own prophecies, iii. 127 ;
their tongues and hands guided by the Spirit,
iii. 134 ; how they proposed divine revelations,
iv. 79. Of, mentioned in the New Testament, iv.
450. Their peculiar work in declaring the king-
dom of the Messiah, viii. 367.

Piopitiation of Christ, forgiveness from the, vi.
404. What it is, x. 333.

Proportion of duty and strength, iii. 616. Or
analogy of faith, iv. 198. Of spiritual to other
thoughts should be ascertained, vii. 301.

Proposal of the gospel, v. 99.

Propositions, conditional, nature of, iii. 363, vi. 6.

Prospect of God on a throne of grace, iv. 291.

Prosperity, danger of, vi. 127. God's presence the
spring of, viii. 431. When an evidence of God's
favour and presence with a people, viii. 439.

rrostration of soul before God, adoration is, i. 107.

I'rotection, righteous zeal encouraged by divine,
viii. 133. Of religion the duty of the magistrate,
viii. 189.

Protector, dedication to the, viii. 283, x. 484, xi. 6,
xvi. 477. Poem addressed to the, xvi. 478.

Protestant religion, public securitii's necessary for,
xiv. 526 ; an account of the, xiv. 629 ; martyrs
to, more numerous than those under Pagan per-
secutions, xiv. 536 ; political weakness of, xiv.
539 ; causes in which the ruin of, may originate,
xiv. 541.

Protestants, pleas of, xiv. 82. Of union among, xiv.
517.

J'rovidence of God, i. 475. Of God In preserv-
ing the Scriptures, iv. 23. How God is known
by, iv. 87. Dispensations of, how to be improv-
ed, vi. 59. Obstructs the power of sinning, vi.
261. Calls of, to be observed, vii 308. Steady
in its conduct through all contingencies, viii. 6. '

Its variety in dispensing the outward means of
salvation, viii. 14. Irresistible in propagating
the gospel, viii. 16. Advantages arising from its
intricate dispensations, viii. 18. Of Cod towards
his people, the worst of men sometimes fare the
better for it, viii. 116. Its actings not suited to
the reasonings and expectations of men, viii.
327. What hinders our apprehension of the
mind of God in it, viii. 411 Of tiod, its unscarch-
ableness, ix. 112; its dispensations towards his
people, when trying, ix. 115. Sovereignty and
goodness of, ix. 116. Changes in, an argument
for holiness, ix. 131. Of God in governing the
world, x. 30. Common, x. 33. Independence of,
claimed by Arminians, x. 118. Of God, his jus-
tice seen in, x. 541. All-ruling and di.^posing,
assigned to Christ, xii. 278. Abyss of, unsearch-
able, xiv. 70.

Providences, severe, interpretation of, viii. 604.

Provision of spiritual food, i. 442. Of spiritual
strength, iii. 620. In the Scripture for every con-
dition of man, iv. 191. Laid up in Christ, how
to be used, vi. 79. Plentiful, in the covenant for
carrying on believers unto perfection, vi. 284 ;
against sin, absolute, vi. 338 ; for pardon and
comfort, vi. 338.

Provocations to sin, vi. 93. The best way of treat-
ing, ix. 457.

Prudence in the management of civil affairs, ii. 115.

Puccitis, history of, xii. 28.

Punctuation, Hebrew, xvi. 386.

Punishment of sin, i. 481. Ofsin inflicted on Christ,
ii. 167. Of sin, fearof, inelfectual, vi. 47. A check
to sin, vi. 239. Of error and heresy, viii. 64. Of
ou;- sin in Adam, x. 78. How it is a satisfaction
for the debt of sin, x. 259, 266. Not opposite to
mercy, x. 574. Whether it can be dispensed with,
X. 592. Whether it can be inflicted by God on an
innocent person, x. 592. Of sin certain, xi. 295.
Sufi'ered by Christ, xii. 485. Of the Jews for their
corruption, xvi. 376.

Punishments and rewards, eternal, iii. 612. The
sanction of a law, vi. 164.

Purchase of pardon, vi. 405. Of Christ, with fruits
of his death, x. 225, 233, 250 : whether absolute
or conditional, x. 240 ; how completed, x. 477.

Purr/atory, a dangerous doctrine, iii. 435. For
what substituted, viii. 583. A mere fiction, ix.
338. Of, xiv. 157.

Purging of sin from the soul, iii. 432, 445. Away
the filth of sin, iii. 436, 465. Ourselves from cor-
rupt affections, iv. 184.

Purification from sin, iii. 422, 454, 456, 465, 630.
Typical, iii. 423.

Purity of Christ, ii. 73. Of the soul and body of
Christ, iii. 169. Internal, xi. 89. Of the Hebrew
and Greek texts, xvi. 345.

Purpose and course of the soul opposed by sin, vi.
196. Of God's grace, acts of, vi. 402. Of God in
sending or withholding the gospel, viii. 14.

Purposes of sin, why deserted, vi. 271. Of God,
eternity of, x, 15. Of God steadfast and immu-
table, xi. 140 Of God not proved to be condi-
tional from conditional threateuings, xi. 168.

I'urreyors of the soul, thoughts are, vi. 22. For
Satan, things of the world are, vi. 296.

Putting of the Spirit in or upon men, iii. 112.

Qual-ers, errors of, iii. 66, 550, xvi. 427.

Qualijications necessaiy for knowing the will of
God, how ingeneratcd, i. 96. For receiving gos-
pel gifts, iii. 411. For receiving the Lord's sup-
per, XV. 169. Of pastors, xvi. 74.

Quarrel, causes of, taken away by Clirist, ii. 169.
Uow Christ revenges the, of his people on their
enemies, viii. 308.

566

INDICES.

Queen of heaven, what, and why so called, iii. 96.
Questioning the promises of God, vi. 560.
Questions, numerous, proposed by the schoolmen,

as to unity of faith, xiv. 261.
Quickening, spiritual, an act of almighty power,

iii. 329, xi. S41.
Quietness of conscience, when false, vi. 87. In

waiting on God, vi. 611.

Uabbinical Bibles, xvi. 359.

Jtage against the Spirit of God, iii. 42. And pre-
dominancy of lust, to what owing, vi. 42. Of in-
dwelling sin, vi. 206.

Sahah, Egypt why called, viii. 87.

Raised, the dead will be, by the power of Christ,
ix. 490.

Jiansom, Christ our, xii. 419. Redemption as a
price or, xii. 508.

Raptures and ecstasies in the church of Rome, i.
142. In prayer, Iv. 332.

Rate of faith, liigh, when enjoyed, vi. 290.

Ratification of pardon, vi. 406.

Ratiocination, evil of framing rules of, regarding
Scripture, iv. 224.

Readiness to die, i. 2S1. Of Christ to be a Saviour,
i. 335. Of Christ to receive sinners, i. 424. To
obedience, iii. 496, 529. To receive impressions
from truth, iv. 205. To part with all for Christ,
v. 4.50. To join with temptation, vi. 193. Of
Christ to succour his people, vi. 288. Of Christ
to his work, ix. 535. To take offence, xv. 104.

Reading the Scriptures, duty of, iv. 199, 306, 321.

Readings, various, of Scripture, xvi. 362.

Re-admission of offenders into church communion,
vii. 13.

Reality of the vision of heaven, i. 37S. Of divine
things, spiritual sense of, iv. 64.

Reason, its proper province in religion, ii. 411.
Con-upt, its effects, iii. 371. Weakness of, iii.
634. Of faith in the Scriptures, iv. 7. Work of,
how faith would become, iv. 54. Some doctrines
above our, iv. 54, vii. 127. How God is known
in the exercise of, iv. 84. Human, obscured, v.
45. Cannot of itself discern the mystery of grace,
V. 50. Use of, xiv. 73, 356.

Reasoning, methods of, in Scripture, skill in, need-
ful, iv. 223.

Reasonings, corrupt, sin takes advantage from, vi.
2.30.

Reasons proving the Scriptures to be the word of
God, iv. 20.

Rebellion against grace, vi. 195. Against the light
of the mind, vii. 412.

Rebels, who are light's, xvi. 320.

Rebukes and checks to sin, vi. 238.

Recapitulation of all things in Christ, i 147, 367.

Receiving supplies of spiritual strength, i. 459. And
giving, communion in, ii. 22. The loveof God, ii.
34. Christ, the nature ofit,ii. 58, V. Ill The Holy
Spirit, ii. 231, iii. lOS. Spiritual things in a
spiritual manner, iii. 106, 260. The Spirit ante-
cedent to faith, iii. 409. How faith is, v. 291.
Sinners into love and favour, God's, x. 453. The
atonement, xi. 304.

Recessions from the truth, cause of, vii. 145.

Recognition of the death of Christ, ix. 530. Of
Christ, ix. 574, 584.

Re-collection of the family of God, i. 371. Of all
things in Christ, i. 373.

Recomjiense to God, what is required in conse-
quence of the disobedience of m.in, i. 208. Of re-
ward, relief obtained from the prospect of, ix.
504. Of evil by God, xii. 439.

Reconciliation, potential and conditionate, x. 94.
Twofold, X. 261, 262, 263. All men in the same
condition before actual, x. 277. To God, xii.

531. To the church of Rome, danger of, xiv.
545.

Recovery of man suited to the holy perfections of
the divine nature, i. 188. From sin, man would
not attempt his own, i. 193. Of fallen man, its
peculiar objects, i. 210. To communion with
God, vi. 59. Of lost pledges of divine love to be
sought, vi. 594. From backsliding difficult, vii.
463. From evil, one end of punishment, xii. 437.

Rectitude, original, of human nature, iii. 102, 427.
And perfection of nature, how attained, v. 432.
And holiness of the law proves the guilt of sin,
vi. 57. Of the nature of God, x. 498. Of divine
government, x. 503.

Rector and governor of all, God is the, ii. 424.

Redemption plenteous, vi. 642, 644. Nature of, vi.
644, X. 259. Spiritual, excellency of, x. 259. Spiri-
tual and civil, wherein they agree and diffei-, x.
260. AVhy in, we are not delivered from God,
but brought nigh to him, x. 260. Universal,
where many perish, a contradiction, x. 261.
Effectual, the merit of Christ exalted by, x. 270.
As a price, xii. 508.

Reflection on the honour of God, sin is a, L 181.

Rejlections of the gloi-y of God on his works, sources
of our knowledge, i. 67.

Reformation not regeneration, iii. 217, 234, 240
The occasion of the, v. 4. The doctrine of jus-
tification a leading point in the, v. 64. Of the
worship of God, how carried on in this nation,
viii. 16. Of the gospel, corrupted with error, viii.
24. Of sinful churches, viii. 604. Fiom sin, viii.
6.39. The only way to save a nation, ix. 177.
Glory of the, xiii. 354. The, vilified and abused,
xiv. 48. Of the, xiv. 104.

Reformers, conduct of the, as it regarded the Scrip-
tures, iv. 68. Character of the, xiv. 32, xv. 206.

Refreshing pledges of the love of God, how ob-
tained, vii. 439.

Refreshment, spiritual, how obtained from Christ,
i. 397. Great, in godly sorrow, vii. 294.

Refreshments and comforts of believers, viii. 101.

Refuge, fleeing to Christ for, v. 294.

RegardJessness of God, by what evidenced, v. 440.
Of divine warnings, viii. 643.

Regeneration under the old testament, iii. 207, 210.
Nature of, iii. 210, 213. Not moral reformation,
iii. 217. -Productive of reformation, iii. 218, 219.
Doth not consist in enthusiastical raptures, iii. 224.
Nature, causes, and means of, iii. 297. A work
of God, iii. 336. Grace of, whence it proceeds,
vi. 585. Absurdity of its repetition, xi. 549.

Regulation of our thoughts about Christ, i 223.

Reign of sin, xi. 513.

Reiteration, none in regeneration, xi. 551.

Rejection of Christ by the Jews, iii. 44. Final, of
sinners, by what produced, iii. 432.

Relapses iuto sin, vi. 74. We must beware of, viii.
146.

Relation of truth to Christ, i. 82. Of our nature to
God secured by Christ, i. 276. To God, i. 354.
Conjugal, of Christ to his church, ii. 54. Gra-
cious, to God, V. 45. Of obedience to reward and
sin to punishment not the same, x. 549. To Christ,
how believers hold it, xi. 549.

Relations, how believers are brought into new, iv.
404.

Relaxation of the law, v. 248, x. 440.

Reliance on the blood of Christ, iii. 445.

Relief for an awakened conscience, i. 53. Of con-
science under conviction, v. 7. Expectation of,
from Christ, vi. 80. Seeking, from God, vi. 350.
For believers under distress, ix. 414.

Reliefs of the papal church, vanity of, iii. 4.34.
Against sin, false, vi. 246.

Religion, pretences of false, to mystery, i. 49. In-

INDICES.

567

fiuence of false, Tii. 109. Pretended, how to be
dealt with, viii. 197. Practical, happiness of, xiv.
Sll.
Relinquishment of profession, cause of, vi. 309. Of

sin, viii. 654.
Jielish and sense of spiritual things, Tii. 392, 471.
JReluctaiicy of corrupt nature to spiiitual duties, vii.

151.
Jtemainders of corruption in believers, iii. 488.
Hemains of great and good men, why they should

be preserved, ix. 520.
Remedies against apostasy, vii. 1.
Remediless sin under the gospel is that which is

against the Holy Ghost, iii. 28.
Remedy against sin, iii. 443. Against religious dif-
ferences, iv. 248. Against temptation to be
known, vii. 316. Of religious differences, falsely
proposed by Papists, xiv. 35.
Remembrance, how the Holy Spirit brings the
things of Christ to our, ii. 236. Ofsin, v. 450. Of
trouble for sin, vi. 356. Of former things, vii. 464.
Of mercies received, viii. 87. Of former mercies,
its end and use, viii. 87. Of the covenant, how
God is put in, is. 423. Of the sufferings of Christ,
ix. 566.
Remission of watchfulness dangerous, vi. 244.
Without satisfaction, not possible, x. 564. Ofsin,
xii. 347.
Removal of the candlestick of the gospel, vii. 142.

Of the habit of grace, xi, 98.
Renewal of covenant engagements, i. 456. Of grace,
iii. 403. Of communications of grace, vi. 276. Of
tlie law at Sinai, vii. 543. Of sanctifying grace,
xi. 350.
Renitency or contrai-y actings of the will, vi. 204.

Of the will against sin, xi. 559.
Renovation of nature, iii. 219. Of the mind, iii.
332, vii 381. Of the will, iii. 334. Effects of, iii.
437, 644. Of covenant with God, ix. 496.
Renunciation of God, causes of, vi. 312. Of help
from all created things, ix. 425. Of right, whe-
ther it may be done, x. 586.
Repair our spiritual decays, how God will, i. 456.
The gloiy of God by suffering, how Christ did,
ix 563.
Reparation made by redemption, i. 371. Of nature,
iii. 418. Of the image of God in man, iii. 478,
ix. 483. To the justice of God by the death of
Christ, X. 466.
Repentance not regeneration, iii. 216. State of, evi-
dence of faith from, v. 442. God's appointment
of, an evidence of forgiveness, vi. 437. ^Vhat
God requires unto, viii. 636. How ascribed to
God, xii. 112.
Repetition of regeneration, absurdity of, xi. 549.
Repining against God, xii. 493.
Repositories of truth, vii. 187.
Repository of sacred truth, the person of Christ, i.
79. Of grace, Christ the, i. 362. The word of
God a sacred, iv. 129. Of all graces, the affections
are, vii. 471.
Representation of the nature of God in the person
of Christ, i. 294. Of new objects to the human
nature of Christ, iii. 170. Of doctrine to be made
in the deportment of ministers, vii. 190. Of
Christ in the church, ix. 437. Of the death of
Christ in the Lord's supper, ix. 529, 573. Of
Christ to the soul, how made, ix. 538.
Representations of God, why interdicted, i. 76. Of
the glory of Christ, how made to the church, i.
315. Of the glory of Christ under the old testa-
ment, i. 348.
Representative of God, Christ the, i. 60.
Repressing and overcoming convictions, vii 515.
Meproadi of sin, i. 212. Cast ou Christ by the Jews,
xvi. 380.

ReproacJies, nse of faith under, ix. 408.
Reprobate, who is a, xi. 635.
Reprobation, xii. 555. Decree of, i. 473, 474.
Reproof, its nature and kinds, viii. 478. Parental,
its neglect the cause of the ruin of children, viii.
4S3. The matter of it, viii. 485. When it is false,
viii. 485. Our duty in receiving, viii. 4S8.
Reproofs, how they may be duly received, viii. 4S1.
Why to be received as a privilege, viii. 488. Mu-
tu tl, the prime dictate of the law of nature, viii.
488 ; God's command for them, viii. 489. Tlie ad-
vantage of them, viii. 490. How we may improve
them, viii. 490.
Reprover, his qualifications, viii. 481.
Reimgnancy to conversion taken away by grace, iii.

324. To sin, what it proves, vii. 515.
Reputation, some graces not in, vii. 180. For de-
votion, effect of, vii. 428. And glory of religion,
how lost, vii. 462.
Repute of learning, false, viii. 29.
Reserve of known sins, effect of, vii. 533.
Reserves, evil of sinful, iii. 485. In religion, folly

of, vii. 240. Secret, when improper, viii. 649.
Residue of the Spirit is with God, ix. 514.
Resignation of our souls to Christ in death, i. 280.
To the will of God, iii. 599, vii. 310. Of soul to
God, vi. 418.
Resolution and constancy in actions, vi. 171. In

sin, stubborn, vi. 211.
Resolutions, why ineffectual, vi. 319. Against sin,

vii. 519.
Respect to the commands of God, iii. 384. To the
law of God in repentance, vi. 370. To the love of
God in repentance, vi. 371. Of faith to the au-
thority of Christ, ix. 621.
Resplendency of justice and mercy id Christ, i. 359.
Rest and satisfaction in beholding the glory of
Christ, i. 292. And blessedness, progress of na-
ture to, i. 3S3. And complacency, love of, ii. 25.
And peace, why sought, iv. 380. In sin, the
believer does not, v. 431. Obtained from God
by prayer, vii. 294. Of dismissed saints, viii.
359.
Resting in love, God, ii. 25. Improperly in means,
iii. 2.54. In duties to be avoided, iii. 478. In the
covenant of God, ix. 420.
Restitution of all things, i. 61.
Restoration of man, what is requisite to it, i. 195.
Of the authority of the law l)y Christ, iii. 632.
To church fellowship after its forfeiture, xi. 542.
Restraining grace, vi. 270, xi. 348.
Restraint of the law, temporary, vi. 317.
Restraints of natural corruption, iii. 643.
Resurrection of Christ, iii. 181, x. 182, 352, xii. 561.
Of believers, how distinguished from that of
others, x. 352. Of the dead, xii. 581. From the
dead, a miracle, xvi. 317.
Retaliation for crimes, x. 515.
Retirements and solitudes, v. 455, vii. 375.
Retiring into ourselves, vii. 296.
Retreat, a safe and sweet, for believers, ii. 37. To

God in distress, ix. 424.
Retrieve from decays of grace, what alone will, i

396.
Return to obedience, man could not of himself, i.

192. Of love to God, ii. 24.
Returns of Satan to be watched against, vi. 294.
Revalescency of the churches, vii. 72.
Revelation, pretences to divine, Satan's dc-sign in
them, iii. 31. The rule and measure of all reli-
gion, iii. 65, 469. Supernatural, the objective
cause and means of illumination, iv. 7. Imme-
diate, not to be expected, iv. 69.
Revelations, outward manner of, iii. 131. Divine,

different kinds of, viii. 7.
Revenge, how God does, the neglect of the gospel.

568

i^nicEs.

vi. 110. Taken on three sorts of personSj when
Christ sets up his kingdom, viii. 3i3.
Jieverence and godly fear, liow ingenerated, ir. 322.
Necessity of, vii. 365. for the ministiy, loss of,
vii. 540. Of God, a means of walking humbly
with him, ix. 120.
lieverential fear of God, how produced, ix. 493.

Estimation of ministers, xiii. 58.
J!evival of the soul, whence obtained, i. 395.
JSevivification of all things, i. 61.
JxevoUmg from principles of religion, viii. 145.
Heward^ and punishments, how connected with
obedience, iii. til3. And punishments, the sanc-
tion of a law, vi. 164. In religion, xi. 411.
Bestowed on the saints of bounty, not of justice,
xi, 503.
Riddle, Christ known as in a, i. 376.
Right to temporal things, what, believers have, ii.
219. And authority of preaching, iv. 443. The
gospel has a, to be preached in all nations, viii.
390. Of those for whom Chri;t died, before be-
lieving, X. 465. How God vindicates his, x. 601.
Of God, its nature, x. 603. And title to the king-
dom of God twofold, xi. 542. Observation of
worship, XV. 471.
RightRous judgment of God, what, x. 597.
Righteousness of God exalted in the forgiveness of
sin, i. 358. Conviction of, ii. 101, iv. 366. Actual,
by Christ, ii. 104. For justification not required
of us, iii. 378. Of God, iv. 44, vi. 629. Imputed,
v. 9, 162 ; not opposed to free justification, v. 53.
Of Clirist, passive, v. 54. Personal, nature and
use of, V. 152. Of God, ignorance of, vii. 153.
Self, vii. 427. Keeping to the paths of, viii. 148.
Self, dangerous, ix. 168 ; makes men weary in
religious duties, ix. 170. Original, x. 82. Cause
of, X. 100. Justifying, xii. 662. Legal, and cere-
monies contended for together, xv. 7.
Rir,hts of God as a governor, x. 567.
Rigour of the law, liberty from the, ii. 212. Of the
law, how softened by the gospel, iii. 6U7. In the
execution of the law, x. 461. In church disci-
pline, when useless, xiii. 534.
Ringleaders of heresies, who have been the, iv. 180.
Rise and spring of spiritual thoughts, vii. 296.
Rites, imposition of, condemned by the fathers,
xiv. 225. And ceremonies, the chui'ch has no
power to institute, xv. 467.
River, indwelling sin like a, vi. 191.
Rjck, upon what, the church is built, L 32, ix. 513.
Of presumption, vii. 502. A type of Christ, viii.
120. God the saints', ix. 237.
Romaiis, how they boasted of their religion, iv. 40.

Sanguinary games of the, x. 530.
Rome, injuriousconduct of church of, as it respects
theScriptures, iv. 67; schismatical, xiii. 114; reli-
gion asserted to be received from, xiv. 18, 206,
327; no safe guide, xiv. 481; its treatment of the
Scriptures, xvi. 283.
Root or principle of indwelling sin, iii. 541.
Rugiani, account of the, x. 537.
Ruin of Satan and his kingdom, on what it de-
pends, i. 310. Eternal, the effect of sinning
against the Holy Ghost, iii. 28. Of body and
soul, how to be avoided, vi. 308. Of the enemies
of God, what is seen in it, viii. 103. When sin
is ripe for, viii. 138. What tends to, viii. 626.
Of churches, how hastened, ix. 513. Of chwches,
causes of, xv. 175.
Rule and power of Christ as a king, 1. 98. Of self-
judging, i. 405. And measure of obedience, iii.
469. And measure of holiness, what, iii. 507.
Of duty, gospel, iii. 635. Directive, a law is a,
vi. 158. Of duty must be universally regarded,
vi. 234. Of the law, vi. 306. Of the word, when
to be attended to, vii. 408. Oi spiritual afieotions^

vii. 468. In th? soul, sin has no right to, vii. 509.
Of siu to be cast off, vii. 509. Golden, to be ob-
served in toleration, viii. €2. Of grace in the soul
xi. 514. Of church communion fixed by Christ
XV. 143.

Rulers, civil, wisdom and prudence of, why re-
jected of God, ii. 80. Prudence of, ii. 115. Of
the church, evil effect of their secular pomp, vii.
210. Their duty in propagating the gospel, viii.
386. Civil and ecclesiastical, xii. 488. Civil,
conspired in the death of Christ, xii. 488.

Rules for obtaining gospel peace and comfort, vi.
542. Of our own, evil of reducing the conduct of
God to, viii. 142. For the interpretation of Scrip-
ture, X. 378.

Ruling affection, love the, i. 150. Power of Christ,
1. 480. Faculty of the soul, the mind is the, iii.
250. Elders in the church, xv. 504, xvi. 106.

Ruminating on the things of the gospel, ix. 451.

Sacerdotal office of Christ, how to be regarded, i.
99, V. 117. Act of Christ, the first, iii. 177.

Sacrament of the Lord's supper designed for com-
munion with Christ, viii. 560; the actings of
faith in it, viii. 562.

Sacramental tender of Christ, ix. 565.

Sacrametits of the new covenant, i. 490.

Sacrifice, the death of Christ a, ii. 159, xii. 421. Of
Christ, its object, iii. 440. Of Christ, perpetual
virtue of, iii. 440.

Sacrifices, expiatory, i. 121. Of the law, ineffloacy
of, ii. 98. End of, ii. 167. How connected with
the oblation of Christ, iii. 441. Institution of,
its design, vi. 435. Their origin and nature, x.
62.3. Propitiatory, x. 523. Human, x. 525.

Safety in fellowship with Christ, ii. 45. From
temptation, means of, vi. 105. Of the way of sal-
vation, vi. 530.

Saints, the communion of, i. 492. Love to, the
effects of, vi. 146. Their failings, vi. 279. Their
privileges, dangerous for any to encroach on, viii.
94. How purged, viii. 324. Dismissed to rest,
viii. 359. Filled with pei-plexity abjut provi-
dence, viii. 377. Their access to God in one
spirit, ix. 76. How Christ pleads with them, ix.
145. Their communion with Christ in provi-
dential changes, ix. 151. How different from
the men of the world, ix. 160. Their usefulness
in the world, ix. 2S2. Who are, xi. 88. Of, in
the Romish church, xiv. 151.

Salt of the covenant of grace, perseverance is the,
xi. 78.

Salvation, what things accompany, vii. 17. Ef-
fected instruraentally by the gospel, viii. 15. Not
attainable without knowledge and faith, x. 108.
How obtained by the ancient people of G od, x. 109.
By Christ, xii. 345.

Samaritan letters, xvi. 388. Pentateuch, the, xvi.
410.

Sarictification, nature of, i. 487, ii. 170, iii. 366, 369,
370, V. 130. Of the human nature of Christ in
the womb, iii. 168. God the author of, iii. 367.
Founded on the atonement, iii. 369. Evangelical
holiness the fruit of, iii. 372. And holiness pro-
mis^/d, iii. 382. A progressive work, iii. 386, 387,
409. And regeneration, how they differ, iii. 387.
Positive work of the Spirit in, iii. 46S. How Christ
is made to his people, iii. 506. Necessity of, iii.
575. Universality of, vii. 418. The life of, vii. 488.
A proper fruit and effect of the death of Christ,
X. 249.

Sanctuary, Christ a, i. 331.

Satan, how conquered and destroyed by Christ, i.
23, 197, 216, ix 488, xi. 304. Adoption of saintsde-
nounced to, ii. 210. Delusions of, iv. 185, vii. 43,
142. \Vhen temptations come from, only, vi. 95.

INDICES.

oC9

7

Agency of, in afflictions, vi. 580. The head of the
first apostasy, vii. 139. DeUveriug up to tht' power
of, vii. 143. E.xertions of, against the truth, x.
491. Power of, xii. olS.

Satis/action to divine justice^ inau could not malie,
i. 194. Of holy desires only in heaven, i. 244.
Of Christ, ii. 419, xii. 419. Of Christ a motive
to holiness, iii. 571. Of this life outweighed
by trouble, iv. 381. Spiritual, v. 435. Undue,
in worldly things, vii. 331. In a state of sin, vii.
525. The necessity of, ix. 252. Of Christ for the
travail of his soul. ix. 576. Of Christ incompa-
tible with the general ransom, x. 88, 273. Of
Christ not for all, x. 247. Of Christ, a triple
difference observed, x. 24S. How made by Christ
for them who were saved before his sufferings,
X. 248. The word, not in the Latin or English
Bible, X. 265. Christ in his, paid the very sum
that was required of us, x. 267. Of Clirist, argu-
ments for, X. 279. Of Christ the ground of con-
solation, X. 283. A twofold, X. 438.

Saul, how he prophesied, iii. 142.

&acour, sweet, of the graces of Clu'ist, ii. 75. Of
spiritual things, vii. 483.

iicandal of the cross, how taken away, iv. 485. And
oflence, what is required of those who have given,
V. 444. Sins which occasion, dangerous, vi. 347.
Of sin, how to be considered, vi. 557. Freedom
from, evil of resting in, ix. 498.

Scandalous sins, how to be treated, xv. 177.

JScape-goat, typical, v. 34, ix. 597.

&e.ptics in religion, origin of, vii. 106.

Schism, nature of, xiii. 91, xiv. 29, 212, xv. 364.

&holastical learning, insufficiency of, iv. 182.

£ihoolmen, the, their character, xiv. 49, 323.

Science, faith more certain than, iv. 101.

Sciences and arts, use of, in the interpretation of
Scripture, iv. 126.

ScnJIing at spiritual things, iii. 264.

Scope and end of the Scriptures to be considered,
iv. 509.

Scriptum and Lectum, xvi. 401.

Scripture, authority of, viii. 497. Sufficiency of,
pleaded, xiv. 37, 243, 274. Intelligible, xiv. 276.

Scriptures, of the, 1. 470, iv. 7. A collection of sa-
cred writings, iv. 11. The only external means
of divine revelation, iv. 12. Internal testimony
o f thifi_Holy Spirit to the, iv. 6fr" Cliaracters or
impressions of CroJfHi the, iv. 91. The, not writ-
ten in a systematical manner, iv. 18S. Some
things hard to be understood in the, iv. 196. Tlie,
not to be kept in an unknown language, iv. 211.
Some things common to the, with other writings,
iv. 230. Diligent n ading of the, iv. 306, 321.
Eeason of faith in the, iv. 7. Keeping them from
the people, xiv. 504. Who disparage the, xvi.
285. Not of private intei-pretation, xvi. 303. In-
ternal evid£iice QLtllSi..trutli of the, xvi. 318.

Scriijiles not caused by the doctrine of efl'ectual re-
demption, x. 409.

Sea, a comparison from the, vi, 289.

Seal, the Spirit a, ii. 242, iv. 399.

Sealing, the nature and end of, to confirm, ii. 242.
The commission of the apostles, iv. 441. The de-
struction of a sinful people, viii. 155. The cove-
nant, our, ix. 575. Of the Holy Spirit, xi. 32.3.

Searcliing for the cause of the absence of Christ,
ii. 128. The whole Scripture necessary, iv. 192.
Our own hearts, iv. 305. Into ourselves, when
necessary, vii. 309. The heart, viii. 650.

Season for doing good, vi. 161. Appointed, of de-
liverance, viii. 84.

Seasons of entering into temptation to be watched,
vi. 127. Proper, for spiritual thoughts, vii. 305.

Secrecy an occasion of temptation, vii. 374.

.Secret*, Christ reveals his, to his pcojile, ii. 119.

Sects in religion, inconveuienclcs of, xiii. 458.

Security of the new creation, i. 374. Of believers in
Christ, ii. 190. The use of sealing, iv. 400. Or
false peace, vi. 107. Of perseverance, not to be
perverted, vi. 148. Careless, influence of, vii.
135. Sinful, vii. 537. In sinning, viii. 612 In
ourselves, how prevented by afflictions, ix. 413.
Of the people of God, xi. 285. Of the protestaut
religion, xiv. 525.

Sedition sometimes improperly charged on men,
viii. 66. When falsely charged, xiii. 570.

Seducer, the case of the, viii. 168.

Seducers, of, xi. 601. Preservation from, xiii. 76.
How men become an easy prey to, xiv. 403.

Seduction to be guarded against, vi. 294.

Seductions, pernicious, preservation from, iv. 147.

Sedulity necessary in ministers, vii. 189.

Seed of tlie woman and seed of the serpent com-
pared, ix. 316. Of the woman, who, x. 290. Of
the sei-pent, who, x. 291. Of Uod iu believers, xi.
670.

Seirs, prophets so called, iii. 130.

Selah, what meant by, viii. 86.

Self-annihilations of Romanists, vanity of, i. 142.

Seif-denial and patience in sufleriugs, i. 176. Mace-
ration, furious, to which Satan is consigned, i. 218.
Sufficiency of God, i. 324. Emptying of Christ, i.
324. Knowledge, ii. 94. Abasement, iii. 459, v.
15, ix. 551. Credibility, nature of, iv. 64. Evi-
dencing efficacy of the Sci-iptures, iv. 88. Con-
fidence, iv. ISO. Conceit, evil of, iv. 183. Judg-
ing, V. 74, 452. Displicency and abasement, v.
433. Abasement promoted by meditation, vi. 63.
Confideuce, dangur of, vi. 130 Knowledge, im-
portance of, vi. 131. Fulness, evil of, vi. 147.
Endeavours to subdue siu fruitless, vi. 319. Con-
demnation, why necessary, vi. 362. Righteous-
ness, the fruit of, vi. 378. Examination, impartial
and severe, vii. 286. Pleasing in duty, vii. 294.
Deoeivings, ground of, vii. 311. Righteousness,
vii. 427. Seeking, viii. 148. Justification, its
evil, viii. 633. Renunciation, ix. 469. Sufficiency
of the will, X. 118. Slaughter, what, xiii. 24.

Selfish men unlike God, iii. 587. Frame of spirit
displeasing to God, vi. 426. How faith and love
may be preserved from being, ix. 478.

Seljishtiess, how connected with duty, vi. 001.

Stlf-justici-aries, xiii. 124.

Sending oi the Holy Spirit by Christ, ii. 199, iii. 190.
Jesus Christ, a proof of the necessity of holiness,
iii. 628. Christ to die for sin, an evidence of for-
giveness, vi. 487. Of the Son by the Father, x.
163, 166, 171.

Sense, abiding, of our want of grace, i. 117. Of sin,
how impressed on the mind, iii. 361. True, of
the commands declared by Christ, iii. 632. Spiri-
tual, of the reality of divine things, iv. 64. And
judgment, spiritual, iv. 152. Of our true condi-
tion necessary to be acquired, iv. 170. Of God's
relation to us as a Father, iv. 292. Of our apos-
tasy from God, v. 20. Of the guilt of sin, why
necessary, v. 23. Of sin, clear and abiding, ne-
cessary, vi. 50. Vigorous, of pardoning mercy,
vi. 290. Of the love of God, vi. 334. The deep, we
should have of spiritual concerns, vi. 355. Spiri-
tual, and faith distinguished, vi. 561. Spiritual,
its discerning power, vii. 288. Of divine love,
how communicated to the soul, vii. 437. Of in-
dications of divine displeasure, want of a, vii.
536. And reason, deliverances often beyond, viii.
121. Punishment of, xii. 494.

Senselessness under guilt, vii. 537. Under the
word, vii. 540.

Sensibility of the love of Christ, i. 167. Of sin ne-
cessary, vi. 221. Of the power of sin, vii. 515.

Sensuality of life, vii. 182, 521.

570

INDICES.

Sentence of the law on sinners, ri. 315. Of the law,
severity of, vi. 367. Of the law against sin, xii.
532.

Separation of persons and things to the service of
God, iii. 370. Of the body and blood of Christ,
ix. 526. Between God and man by sin, xii. 531.
From the world, xiii. 67. From a chiu'ch, on
what accounts justifiable, xiii 199. From cor-
rupt churches, xv. 77; when allowed to be just,
XV. 425.

Septuagint, its character and history, xvi. 416.

Ser2)ent, tradition of the Jews about the, iv. 463.

Serpent's head, what it is, ix. 316.

Servant, Christ appeared in the form of a, xii. 287.

Servants of God, ready to faint under dark provi-
dences, viii. 140. Of God often cut off before the
accomplishment of the great things about which
they have been employed, viii. 356.

Service of God, man made for the, i. 206. Of Christ,
how valued, i. 267. Of Christ in heaven, i. 267.
Spiritual, principles of, ii. 213. Latin, of the,
xiv. 128, 457.

Sesostris, king of Egypt, his law about idle persons,
viii. 197.

Settle men in the truth, Scripture sufficient to, xiv.
243.

Seventy, the ministry of the, temporai7, iv. 445.

Severities of mortification, when necessary, i. 452.

Severity of God, why it must be insisted on, vii. 40.
And goodness of God, viii. 593. And anger of
God, what, x. 572. Against dissenters, xiii. 533.
Of God, signal instances of, xv. 476.

Shaking of tlie heavens and earth, viii. 247, 256.

Shame and sorrow for sin, iii. 359. Inseparable
from sin, iii. 42S. Casting off, iii. 431. And re-
proach, worldly, vi. 107. Open, putting Christ
to, vii. 49.

Shajye and visible figure of God, xii. 98.

Shedding abroad the love of God in the heart, ii.
240.

Sheep, why the people of God are called, ix. 2S1.

Shelter from storms, viii. 18.

Shigionoth, what it means, viii. 79.

Ship, similitude of a, xii. 81.

Shower of rain, a simile, vii. 2S2.

Slwwing forth the death of Christ, ix. 533.

Sick, directions of Anselm for visitation of the, v. 16.

Sickness, what sinners will do in, vii. 544.

Sighs and tears, occasion of, v. 453.

Sight in heaven, beholding the glory of Christ by,
i. 374. Present, of Christ obscure, i. 375. Bodily,
of Christ a privilege, i. 383. And faith, i. 389.
Of God which Moses had, vi. 64. Present, of God
obscure, vi. 65. Heaven a state of, vii. 337.

Sign, visible, of the Uoly Ghost, iii. 74.

Signification, great, depending on a single letter,
iii. 145. Double, of the names of the officers of
the church, ix. 4-52.

Sigtis and wonders no infallible testimony of pro-
phecy, iii. 35. Miraculous works called, iii. 146.
Of the Holy Spirit, iii. 147. And tokens of rege-
neration, iii. 216.

Silent, the peculiar use of the word in Scripture,
ii. 26.

Siloam, fall of the tower in, viii. COl.

Simony, the nature of, iv. 423.

Simple intelligence belongs to God, xii. 127.

Simplicity of believing, iv. 71. Of the gospel, cor-
ruption of, vi. 293. Of the gospel, danger of re-
jecting, vii. 221.

Sin, permission of, i. 61. And apostasy from God,
its nature, i. 181. Disorder introduced by, i. 185.
First, hoiTible nature of the, i. 190. Of the devil,
in what it consists, i. 425. Known, effect of in-
dulging in, i. 449. Confessions of, i. 456. Original,
ii. 64, X. 68. Knowledge of, ii. 94. Desert of, ma-

nifested in the cross, ii. 96. IIow transferred to
Christ, ii. 194. Against the Uoly Ghost remedi-
less, ii. 229, iii. 28. Original, denial of, iii. 223.
Allowance of, iii. 240. Early operation of, in
man, iii. 338. Cleansing ourselves from, our
duty, iii. 424. Cleansing from, to be prayed for,
iii. 425 Compared to things that detile, iii.
425. Cleansing from, in profession and reality,
iii. 438. Our duty to be affected with a sense of,
iii. 452, ix. 570. Glorying in, iii. 454. Cleans-
ing from, not effected in our own strength, iii.
454. Kemoval of encumbrances of, iii. 469.
And grace cannot rule together, iii. 489. Morti-
fication of, iii. 538, vi. 5. An abiding principle, iii.
641. IIow imputed to Christ, v. 175. Its harden-
ing influence, vi. 15, 37, 52. Contending against,
when vain, vi. 37. One, frequently the punish-
ment of another, vi. 42. Legal contending against,
vi. 47. Condemning power of, vi. 57. Weak-
ened by grace, vi. 124. However violent in its
actings, must not conquer, vi. 186. Bringing
forth of, vi. 216, xi. 559. Proper consideration of,
vi. 217. Contending against, must be severe, vi.
220. Kelief of the soul against its destructive
nature, vi. 221. The working of, by deceit, vi. 245.
Extenuations of, vi. 246. When conceived may
be variously obstructed, vi. 260. Why not acted
when conceived in the heart, vi. 261. How God
restrains it in the world, vi. 267. Unprofitable-
ness of, vi. 273. Nature of, pernicious, vi. 314. The
first, greatness of, vi. 433. How men are hardened
in, vi. 631. And prayer, their influence on each
other, vii. 289. Freedom from, in heaven, vii.
333. Approach to unpardonable, vii. 512. Re-
serve of known, vii. 533. Unaffectedness with
the guilt of, vii. 535. Destruction of condemning
power of, vii. 545. How to be dealt with, vii. 559.
And grace, dominion of, vii. 505-560. Preventive
of good, viii. 20. The cause of judgments, viii.
136. When ripe for ruin, viii. 138. The cause of
disquietness to believers, viii. 359. When abound-
ing in church and nation, viii. 611. When habi-
tually prevalent, ix. 381. How regarded in the
covenant, ix. 419. How subdued by Christ, ix.
489. Flagitious and open, ix. 497. Of our first
parents, what it was, xii. 145.

Sincerity, in duty, iii. 471. The best evidence of,
vi. 24. Of the affections, vii. 4S2.

Singing of psalms, ix. 465.

Single acts of obedience, holiness doth not consist
in, iii. 473.

Sinner, convinced, state of, v. 98.

Sinners, their extremities make them see their
need of Christ, viii. 120. The promises made
to, xi. 229.

Sins, splendid, what, iii. 293. Wien duties are said
to be, iii. 293. Under or after great afflictions,
aggravation of, vi. 345. AVhat, endanger the re-
moval of the gospel, viii. 32. Mortal and venial,
a false distinction, viii. 584. Of others, mourn-
ing for, viii. 654. Of others, how far we are con-
cerned in them, ix. 365. Which have procured
judgments, we should examine what share we
have had in them, ix. 497. Of churches and pro-
fessors, ix. 498. In what sense debts, x. 674.

Skill in the original text necessary to the exposi-
tion of Scripture, iii. 50. In dividing the word,
iv. 510, ix. 465.

Slaves and children, difference between, ii. 214.

Sleep of present satisfaction, how God awakens his
people from, ix. 413.

Sloth in holy duties, i. 448, iii. 678. Spiritual, how
overcome, iii. 497. Spiritual, effect of, iv. 181.
Indwelling sin works by, vi. 291.

Slow progress in knowledge, why many make, iv.
100. Of heart to believe, vi. 69.

INDICES.

571

Slumber of grace, evil of, vi. 12S.

Small things, God does not despise, vi. 602.

Sober-mindedness, iv. 266.

Society and business, when to be avoided, vii. 3SG.
Wicked, evil of, vii. 512. Civil, fundamental law
of, xiii. 556.

Socinus, history of, xii. 20.

Socinians, their hostility to the person of Christ,
i. 41.

Socrates, his character falsely spoken of, iii. 647.
Case of, xiii. 359.

Solicitation, perplexing, of lust, vii. 359. To sin,
how resisted, vii. 485. To particular sins, vii.
516.

Solicitations occasioned by the withdi-awment of
Christ, ii. 128. About the world, how to be re-
gulated, V. 449. To sin, vi. 98, 99. Prevalent, vi.
244. Frequent, vi 257.

SoUJidians, who are, v. 73.

Solitudes and retirements, v. 455, vii. 375.

Son, purchased treasury of the, ii. 17. Spirit of the,
iii. 60. Of the Holy Ghost, Christ not the, iii. 164.
Of God, Christ is the, xii. 169.

Song, excellency of Solomon's, i. 157. Of loves, ix.
464.

Songs, God often calls his people to, viii. 79.

Sophism proposed to Diogenes, xii. 60.

Sophistry, how best opposed, ix. 460.

Sorrow, godly, how produced, v. 452. Deep, for
sin, vi. 549.

Sorrows of the church, how limited, viii. 85.

Sottishness and folly of sin, i. 429.

Soul and body, union of, i. 229, xii. 211. The
human, of Christ in glory, its state, i. 246. Spiri-
tuality of the, i. 282. Free from all imperfection in
heaven, i. 411, Of man, origin of, iii. 100. And
body, how sanctified, iii. 420. Intercourse of,
with God, iv. 328. How Christ suffered in his,
xii. 491.

Souls, holiness the honour of our, iii. 430. Of men,
compassion for, viii. 655.

Soundness in the faith, xv. 526.

Sounds of letters, xvi. 395.

Sovereignty of God a check to sin, vi. 238. Of the
will of God, vi. 408, x. 4-55. Of God, vi. 626, ix.
521. Of God, submission to the, vii. 157.

Speaking with tongues, iv. 472. Peace to ourselves
falsely, vi. 70.

Si'eedi, gift of, necessary for ministers, iv. 512.

Spirit, immediate efficacy of the, ii. 17. Communion
with the, ii 222. False, character of the, ii. 206.
Holy, how both Lord and God, iii. 20. The only
author of good, iii. 27. False pretences to the
name and work of the, iii. 29. Known by his
operations, iii. 38. Dispensation of, not confined
to the first ages of the church, iii. 44. Import of
the name, iii. 47. False notions about the, iii.

53. So called from his immaterial substance, iii.

54. Called by way of eminency, " The Holy Spi-
rit," iii. 55 So called from his work, iii. 66, 57.
Called " The good Spirit," iii 58. In what sense
called " The Spirit of God," iii. 59. How called
" The Spirit of the Son," iii. 60. Of antichrist, what
it is, iii. 63. The, an eternal, infinite, intelligent
person, iii. 67. His own subsistence, iii. 77.
Never appeared in the person of a man, iii. 78
The author of the ministry in the church, iii. 85.
Not a quality orvirtueof the divine nature, iii. 89.
Jlovingon the face of the waters, iii. 97. Given
of God, iii. 106. Motion in .sending the, what it
means, iii. 110. Compared to fire and water, iii.
115. Acting upon the prophets, iii. 132. Gift of,
not to any peculiar sort of persons, but to all be-
lievers, iii. 154. And his graces to b-' prayed for, iii.
155. ThelegacyofChrist, iii.156. How he supplies
the bodily presence of Christ, iii. 193. How he

glorifies Christ, iii. 196. Works by ordinary means,
iii. 225. Of God, things of, what they are, iii. 259.
Theauthorof regeneration, iii. 299. Physical work
of, iii. 307, 316, vi. 19. His operations cannot be
resisted, iii. 317. What it is to be acted upon by,
iii. 534. The immediate efficient cause of morti-
fication, iii. 547. Of the Son, meaning of the
words, iv. 265. Inhabitation of, a check to sin,
vi. 241. Immediate testimony of, as to our state,
not to be expected, vi. 594. His operations in
purging the saints, ix. 146. Concurrence of, and
actings in the work of redemption, x. 178. Com-
mon gifts and gi-aces of, xi. 90. His continuance
with believers, xi. 308. His deity, graces, and
operations, xii. 333.

Spirits, why false prophets are called, iii. 33. How
to be tried, iii. 33. Discerning of, iv. 471.

Spirituality in religious duties, ix. 372.

Spiritualness, we must maintain a humbling sense
of our aversation to, vi. 187.

Splendid sins, what, iii. 293.

Splendour of the glory of Christ too great for our
present condition, i. 290.

Spoiling of Satan by Christ, i. 217.

SjMils of enemies hung up in the house of God,
viii. 290.

Sponsor, Christ a proper, x. 246, 354.

Sprigge, animadversions on an erroneous work of,
x. 425.

Spring in autumn, i. 436. And fountain of spiritual
life, iii. 291. And fountain of holiness, iii. 503.
Of comfort to believers, iv. 376. Of spiritual
thoughts, vii. 484.

Springs ot oheAmnce, vi. 161.

Stability in believing, on what it depends, iv. 395.
Of the love of God, xi. 131.

Staggering at the promise of God, viii. 217, 238.

Stalking-horse, God will not have the gospel made
a, viii. 32.

Standards and measures, church, iv. 477.

Stapleton, " De Principiis Fidei," extract from, iv.
114.

State and condition to which man is restored by
Christ, i. 203. Present, of Christ in heaven, i.
235. Of a convinced sinner, v. 98. When falsely
considered good, vi. 37. Of the flock should be
known to ministers, ix. 456. Of Adam before the
fall, X. 82. Of those for whom Christ died before
believing, x. 465. Of the wicked at the last day,
xii. 581. Of the kingdom with respect to tlie
bill against conventicles, xiii. 583. Of the pro-
testant religion, xiv. 531.

States, two, of sin and grace, iii. 490. And condi-
tions of the church regarded in Scripture, iv. 1S9.

Stations and places, duties of, viii. 656.

Steadfastness in believing, i. 221, ix. 27. Of mind,
vi. 232. Gives glory to God, ix. 32. Of the pur-
poses of God, xi. 141.

Stewards of worldly things, men are, vii. 406.

Stijling gifts with vice to be avoided, iv. 45S.

Stillingfieet, Dr, animadversions on his sermon,
xiii. 303.

Stirring up his people to search diligently after
him, Christ's, i. 391. Of spiritual graces, iii. 505,
xi. 347. To sin, innate corruption, vi. 198. The
soul, neglect of, vi. 291.

Stoics, their definition of liberty, viii. 57.

Stojjjring the mouths of enemies, ii. 185.

Story of religion, xiv. 94, .393.

Stout-heartedness to be avoided, viii. 641.

Stoutness of sinful hearts, viii. 109.

Straits and difficulties, outward, iv. 273. Time of
great, viii. 40.

Strangers, in Scripture, how understood, ix. 1.31.

Streams of grace, iii. 403. Of refreshment, fioni
the mercy of God, vi. 402.

572

INDICES.

atrength, nothing to be attempted in our own,
i. 454. For walking witii God necessai-y, ii.
lOU. Bodily, obtained from the Holy Spirit, iii.
loO. Supernatural, not imparted by moral sua-
sion, iii. 309. Spiritual aids and supplies of, liow
obtained, vii. 629, 546. Ot God's people, liow
proved, viii. 19. Of faith, the, ix. 19. Au all-
sufficiency of, in God, ix. 430.
fiirife and debate, evil of, vi. 147.
Studying divinity, eflect of doing so improperly, iv.

183.
Style, variety of, in Scripture, iii. 144. And man-
ner of the sacred writers, iv. 33.
Suasion, moral, iii. 301,302, 309.
S:.bductiun of the means of grace from a people, iv.

417.
Subjection, bringing the body into, vi. 61. Due to
bishops, xiii. 181. To Christ, how professed, xv.
459.
Subject-matter of a gospel church, xvi. 11. Of

vScriptui'e, xvi. 434.
Siibmission to the will of God by Christ, iii. 178.
To the will of God, how promoted, iii. 599. To
the sovereignty of God, want of, a spring of apos-
tasy, vii. 157. Of Christ in his sufferings, ix. 536.
Canonical, I'equired, xv. 160.
S.tbordination of one church to another not prov-
able, xiii. 141.
Subscription to a confession of faith, whether the

magistrate may compel, xiii. 514.
Sabieroiency of the human will to the providence

of God, X. 120.
Subsistence, personal, of the human and divine na-
tures of Christ, i. 225. Of spiritual things in the
heart, vii. 320. Of the human nature of Christ,
xii. 210. To what faith give.s, xii. 2S9.
Siibstittition of persons, ii. 446. Ot Jesus Chi'ist,

ix, 569 ; in respect of guilt, x. 598.
Subtlety of disputation, iv. 72.
Success of the spiritual conflict, iii. 646. Of the
doctrine of tlie Scriptures, iv. 38. Of prayer, God
glorified by, iv. 286. An evidence of the power
of sin, vi. 202. Of the word, duty of praying for,
ix. 467.
Successes of sin, vi. 205.
StKcessors of the apostles, iv. 443. Of Peter, no,

xiv. 294.
Succour from Christ, vi. 83. Peculiar, against in-
dwelling sin, vi. 288.
S<iffering patiently for Christ, iii. 648. For Christ,
how to be endured, ix. 581. Conformity to Christ
in, ix. 581. To the glory of Christ, ix. 581.
Sufferings and glory of Christ, how connected, i.
343. Of Christ, ii. 97, x. 172 ; how he was sup-
ported under, iii. 174. Of the. martyrs, iv. 30.
Great, why God brings them on liis people, vi. 94.
Our, on account of our sins, vi. 634. Uow to be
prepared for, vii. 323. Improper frame under,
vii. 349. For religion, viii. 698. Of Christ, ex-
tremity of, ix. 534 ; how they answer the law of
God, ix. 567. Of Clirist, remembrance of, ix.
667. Of Christ in his soul, privative and positive,
ix. 687. Of Christ prove the justice of God, x.
647. Of Christians under the Eoman emperors,
xiii. 585.
S'(Jficiency for obedience from God, iii. 532. Of
divine revelation, iv. 8. Of knowledge to be ob-
tained from the Scriptures, iv. 196. Self, of God
to be considered, vi. 482, ix. 429 ; seen in the co-
venant, ix. 42S. Of the death of Christ, x. 296.
Of Scripture pleaded for, xiv. 37, 243.
Suffrage of the people in the choice of a minister,

XV. 495.
Suggestions of Satan, power of, iv. 169. Of the

Holy Ghost, iv. 362.
Suitableness of spiritual things, iii. 261. Of the

operations of the Holy Spirit to our condition,
iii. 318. Between the mind and duty, whence
derived, iii. 498. Of every thing in creation, v. 50.
Of holiness, how acknowledged, v. 42S. Of ac-
tions to the heart, vi. 171. Of temptation, vi.
193. Of mind to spiritual things, vii. 470.

Sun, moon, and stars, the host of heaven, iii. 95.

Supererogation, works of, iii. 380.

Su2^erjiciary knowledge of divine things, 1. 220.

Superstition, in devotion, iii. 481. Gradual pro-
gress of, iv. 241. Reign of, vii. 138. Effect of,
vii. 429. How produced, vii. 472.

Sujjper, Lord's, i. 491, vi. 467; commemorative, ix.
627; a federal ordinance, ix. 528 ; time of prepa-
ration for, ix. 555 ; when and to whom to be ad-
ministered, XV. 512.

Supplication, the Spirit of, ii. 249, iv. 257. When
specially necessary, ix. 562.

Supplies of spiritual life, how obtained, i. 367. Of
grace, all from Christ, i. 458. Of grace, when
given, ii. 144. And assistances of grace, why im-
parted, iii. 553. Of the Spirit, how to be obtained,
iv. 204. Of grace, how communicated, iv. 517,
vii. 437. Of grace to subdue indwelling sin, vi.
286. What,"are received from Christ by faith, ix.
503.

Supportment from communion with Christ, ii. 45.
Derived from forgiveness, vi. 416. From the
Holy Spirit, xi. 346.

Supiwsition of a state of grace liable to abuse, iii.
406.

Supremacy, papal, nature of, xiv. 229.

SuretisJiii) of Christ, nature of, v. 175.

Surety, for whom Christ was a, x. 288, 358.

Surprisal into sin, i. 442, v. 443. And disappoint-
ment, ix. 411.

Surprisals, unexpected, of indwelling sin, vi. 191.
The deceit of sin operates by, vi. 243. Of sin, xi.
559.

Susception of the office of mediator by Christ, i.
323.

Suspending of the rigorous execution of the laW|
X. 461.

Sustentation of all things by God, x. 34.

Symbol in actions, how enjoined the prophets, iii.
138.

Symptoms of lust to be considered, vi. 43.

Synagogues, a copy of the Scriptures without points

preserved in the, xvi. 391.
Synod of Dort, vii. 74, 75.
Syriac ritual of baptism, iii. 75. Translation of the

Scriptures, xvi. 412.
System, the Scriptures not composed as a, iv. 188.

Tabernacle and temple of old, wisdom of God in the
institutions of the, i. 260.

Table of the Lord, provisions of, ix. 570.

Taint of sin and liableness to guilt, how avoided
by the Redeemer, i. 199.

Talents, what, are given to ministers, iv. 504.
Variously given, ix. 448.

Talmuds, the .Jewish, xvi. 379.

Taste of the love of Christ in the heart, i. 338. Of
the excellency of the gospel lost, vii. 231. Ex-
perimental, of religion, viii. 649. How we are
said to, spiritual things, xi. 660.

Tasting the powers of the world to come, ii. 246.
Of the heavenly gift, vii. 24.

Teacher, the Holy Spirit a, ii. 247.

Teachers, ordinary, iv. 447, xvi. 07. False, their
mischievous influence, vii. 143. Public in reli-
gion, defects in, vii. 182. Several ways of being
called to the office of, xiii. 29. False, the cause
of divisions, xv. 139. Principal duties of, xv. 499.

Teaching of the Holy Spirit, iii. 83, iv. 148, 395 ; to
pray, iii. 398. Of Christ, advantages of, iii. 634.

INDICES.

O/.j

Intornal, of the Holy Ghost, iv. 144. Supposes a
man capable of instruction, iv. 167. Of God, in
what it consists, iv. 167. Officers of the church,
iv. 492, \x. 453.

Teman, what meant by it, viii. 86.

Tempe.rs of men, various and different, iii. 643.
Quiet and sedate, iii. 643.

Tempest of the wrath of God, Christ alone a co-
vert from, i.\. 50.

Temp! e-v/ov\i of Christ in heaven, i. 253. Heaven
a glorious, i. 256. Of God, a believer the, i.x. 2S5,
xi. 335.

Temptation, acquaintance with the nature of, a
qualification for the ministry, iv. 511. Its na-
ture and power, vi. 91. In what sense by God,
vi. 93. Hour of, who are kept from the, vi.
102. To enter into, the great danger of any
soul, vi. 123. Provision against approach of, vi.
133. Early discovery of, important, vi. 134. Aim
of, to be discovered, vi. 135. How to fortify the
heart against, vi. 144. Readiness to join with, vi.
193. Times of, how sin argues in, vi. 220 Power
and prevalency of, vi. 343. Distinguishing the
time of, vii. 357. Difference between that of God
and man, viii. 168.

Temptations oi ^.■ata.n interrupt the work of faith,
i. 404. Pity of Chiist to his people in, ii. 141.
Falling under the power of, iii. 342. How they
hinder and promote the growth of holiness, iii.
402. Relief from, iv. 65. When they come from
Satan singly, vi. 95. Allurements of, vi. 100.
Public, vi. 110. Of Christ, vi. 115. Special, why
they should be considered, vii. 312. Of Satan, how
repelled, vii. 371.

Tempting the Spirit, what it is, iii. S7.

Tendency unto living to God, wliat, iii. 206. Of
temptation to be considered, vi. 135.

Tender of Christ in the ordinance of the supper, ix.
564.

Tenderness of Christ towards his church, ii. 73. Of
spirit, vi. 124. Of conscience, vi. 284 Of heart,
vii 559.

Tenders of gospel righteousness, ii. 175.

Terms used by the ancient church to describe the
hypostatical union, i. 227. Of peace, vi. 517.
Upon which we enter into covenant with God,
ix. 426. Used to express the punishment of sin,
X. 449. Of communion, imposition of, .kv. 158.

Terror of God, how made known to his own people,
vi. 631. The, which accompanies death, ix.
531.

Tertullian's remarkable saying with respect to the
Scriptures, viii. 331.

Testimonies to the excellency of the Scriptures
from the fathers, iv. 111. Of the ancients, x.
422.

Testimony of the Spirit to Christ, iii. 185. Of the
church to the Scriptures, iv. 30. Faith built on,
iv. 53. Of the Spirit to the truth, iv. 391. Of
adoption, iv. 404. Faith an assent upon, v. 72.
Of conscience, vii. 293, xi. 83 Against abound-
ing atheism required of us, vii. 308. Of the
church not the only nor chief reason for believ-
ing Scripture to be the word of God, viii. 497.
The nature of, xvi. 325. To the Scriptures, xvi.
S25.

Text, original, of Scripture, necessity of skill in, iii.
50. Abuse of, iv. 217. Hebrew and Greek, in-
tegrity of, xvi. 347.

Thanl/iiineiS for grace received, vi. 592. In re-
membrance of mercies, viii. 87. For the miuis-
tiT, ix. 436.

Thanksfj!vi7ig to Christ, i. 320. Communion with
tlie Spirit in, ii. 271.

TJiemistivs, a quotation from, vii. 191. His counsel
to the Emperor Valens, viii. 186.

TTieodoSius the emperor, a declaration of, vii. 250.

Things represented in vision to the prophets, iii.
137. Against the light of nature not enjoined
the prophets, iii. 139. Of the Spirit of God, iii
2.59. Spiritual, to whom they are foolishness,
iii. 278. Of Christ, what they are, iv. 359.

Thirst, spiritual, ix. 49, xi. 353.

Thoughtfulness about the state of the soul, vi. 356.

Thoughts about Chi-ist, regulation of, i. 22.3. Our,
should be fixed on the person of Christ, i. 312.
Frequent, of Christ, i. 403. Of heavenly things,
how excited, iv. 200. The purveyors of the soul,
vi. 22. Vain, vi. 246. Powerless, of spiritual
things, vi. 292. Hard, of God, how engendered,
vi. 377 ; how removed, xi. 390. And medita-
tions, spiritual, vii. 275. Evil, iajection of, vii.
524.

Thrasilaus, stoiy of, xiii. 168.

Threatenings, and the punishment of sin ap-
pointed, X. 618. Of God, nature of, xi. 168. De-
sign of God in them, xi. 467. And comminatioiis
conditional, xi. 646.

Three in one, God has revealed himself as, iii. 66.
Sorts of lives, vi. 74.

Thriving of grace at the end of life, i. 433.

Throne of Satan in the mind, what it is, iv. 180.
Of grace, God seen on a, iv. 291. Of sin in the
affections, vii. 524.

Tigranes, son of the king of Armenia, story of, x.
622.

Time of death appointed by God, i. 283. A, of
affliction and calamity, effect of on the mind, vi.
27. Some portion of, to be specially devoted to
spiritual thoughts, vii. 391. Of public calamity,
use of faith in, ix. 490. The, when the Lord's
supper should be observed, ix. 554.

Times of great distresses in conscience, we should
invoke Christ in, i. 113. Perilous, ix. 320.

Tiresias, ghost of, v. 67.

Tithes, payment of, xiii. 515.

Title, what, the children of God enjoy, ii. 215.
Especial name and, of God evidence forgiveness,
vi. 478. Right and, to the kingdom of God, xi.
542.

Tittle and iota of Scripture, every, sacred, iv. 213.

Tokens, infallible, of being moved by the Holy
Ghost, iii. 133.

Toleration of errors, viii. 53. In religion, viii. 55,
103,170,172. And indulgence considered, xiii. 519.

Tongue, worshipping God in an unknown, xiv. 504.

Tongues, multiplication of, part of the curse on
man, ii. 112. Fiery, what they signified, iii. 76.
And hands of the prophets guided by the Holy
Ghost, iii. 134. Speaking with, iv. 472. Gift of,
xiii. 46.

Touching Christ, the means of deriving virtue from
him, iii. 562.

Touchstone of love, i. 16S. Of holiness, what it is,
iii. 508. Of gospel light, vi. 219.

Trade, a metaphor from, applied to religion, vii.
3S5. Persecution injurious to, xiii. 308.

Tradition, oral, insufficiency of, iv. 10. Its proper
use in the interpretation of Scripture, iv. 220.
Scripture not received by tradition, xvi. 329.

Traditions of the Jews, xvi. 300. Authority of,
xvi. 329.

Transaction of things in heaven by Christ, i. 254.

Transcribers of the sacred writings, xvi. 355.

Transformation of the affections, vii. 448.

Transgression of the law, sin is the, v. 202.

JVa?isiaii'on of punishment by divine dispensation,
i. 353. Of believers into the family of God, ii.
207. Out of darkness into fight, iv. 163. Of pun-
ishment to Christ, X. 504.

Translations of Scripture, weakness of, iv. 214 ; use
of, xvi. 406. Of tlie New Testament, xvi. 41S.

574

INDICES.

Transposition of letters in Scripture, xvi. 291.

Transubstantiation, xiv. 411 ; why invented, viii.
563.

Tranail of the soul of Christ, ix. 576.

Treacheries of the heart of man, vi. 174.

Treasure, good, of the heart, vii. 275, 279.

Treasures of wrath, when poured out, viii. 134.

Treasury of grace, Christ the, i. 362. Purchased,
of the Son, ii. 16.

Treaty of the gospel, its object, i. 211.

Tree and branches, union of, an illustration of the
union between Clirist and believers, xi. 340.

Trees, believers compared to, iii. 395. High and
green, what they signify, viii. 319. Low and dry,
what meant by, viii. 319.

Trembling oiYmart, viii. 82.

Trial of prophets and prophecy, iii. 34. What cir-
cumstances men are placed in for their, vii. 358.

Trials, great, permitted to prevent sin, vi. 263.
And temptations, why they sliould be considered,
vii. 312.

Trijiing with temptation, vi. 99.

Trinity, order of the holy persons in the, in their
operations, i. 219. Of the, i. 472. The doctrine
of the, vindicated, ii. 377. How spiritual gifts
are derived from each person in, iii. 20. Doctrine
of, the foundation of all religion, iii. 66. The, re-
vealed in the new creation, iii. 158. The peculiar
work of each person of the, in redemption, iii. 159.
Doctrine of, why denied, v. 47.

Trouble, every man exposed to, iv. 380. Depths of,
vi. 332. Sin is a cause of, to believers, xi. 558.

Troubles and distresses, lightness of, i. 279. Dif-
ferent sorts of, iii. 244. Which render consola-
tion necessary, iii. 411. Preservation from, vii.
491.

Trust of the believer's whole inheritance reposed in
Christ, i. 214. In God, how Chiist exercised, iii.
179. In God, what necessary to, iv. 158. Espe-
cial, part of an office, iv. 355. In God, v. 101, viii.
447. Not to be put in the heart, vi. 105. In
worldly grandeur, xv. 104.

Truth, sacred, the person of Christ the repository of,
i. 79. 'What renders it useless, i. 84. Power of,
i. 307. God is the spring and fountain of, iii. 5.
A grace of the Spirit, and an evidence of holi-
ness, iii. 589. Spirit of, iv. 142. How it is lost
in words, v. 10. First deposited in the person of
Christ, vi. 456. Assurance of its certainty, vi.
458. Repositories of, vii. 187. Suffering for the,
viii. 65. Of God makes good his promises, viii.
114, 221. Of God engaged to protect righteous
zeal, viii. 151. We are not to be ashamed of the,
ix. 225. What graces peculiarly respect, in a
perilous time, ix. 323. It is incumbent on pas-
tors to preserve the, ix. 458. Love of, why neces-
sary, ix. 459. How it may be lost, ix. 459. How
it is to be received, xi. 380. And innocence vin-
dicated, xiii. 34;3.

Tumult of the soul from conviction, iii. 357.

Tumultuating of indwelling sin, vi. 603. Of lust,
xi. 535.

Turning from the way of righteousness, vi. 311.

Twilight in the church, i. 298.

Twis^e, his sentiments on the justice of God, x. 584.

Types of Christ, expiatory sacrifices were, i. 121.
And allegories of Scripture, iv. 197. Of the ob-
lation of Christ, xi. 366.

Ubiquity of God, xii. 91.

Umpire, Christ an, ii. 69.

Unable, we are at p/'esent, to bear the full manifes-
tation of the glory of Christ, i. 380.

Unacquaintedness with our mercies, a sin, ii. 32.
With God, our, vi. 63.

Unaffectedness with the sins of others, vii. 536.

Unbelief, final, its malignity, i. 211. Formal na-
ture of, i. 295. Its opposition to the Holy Spirit,
ii. 14. Guilt of, iii. 322. And faith, as connected
with prayer, iv. 277. Nature and effect of, v. 96.
Language of, vi. 525. And jealousy distinguish-
ed, vi. 558. The cause of staggering at the pro-
mises, viii. 215. Excludes from an interest in the
promise, viii. 227. The sinfulness of, viii. 238.
Danger of, x. 396. Final, not regarded in the
satisfaction of Christ, x. 453.

Uncertainty of mere moral precepts, iii. 635. Of
worldly things, v. 448, vii. 402.

Unchangeableness of God, the security of his pro-
mises, viii. 229. Of God, xi. 120.

Uncleanness, habitual, iii. 431. Abounding of, viii,
613.

Unction of Christ to his prophetical oESce, iii. 171.
Of the Holy Spirit, iv. 145, 389. A way of dedi-
cation to God, ix. 288.

Unctions in the Judaical church, the use of, ii. 246.

Understanding of Christ, the human, i. 93. Ascrib-
ed to the Holy Spirit, iii. 78. The directive fa-
culty of the soul, iii. 252. The depravation of, iii.
252,330. HowgivenbyChrist, iii. 331. Themind
of God in his word, causes, ways, and means of,
iv. 117. The giving of us an, iv. 164. In the
mysteries of the gospel given to ministers by the
Spirit, iv. 509. Right, of forgiveness, vi. 424.

Undervaluing of duties, the evil of, iii. 479. Of
danger from temptation, vi. 112.

Unframing the soul, how it is done, vi. 292.

Unholiness of professors not to be charged on reli-
gion, xi. 493.

Uniformity, enforcement of, xiii. 96.

Union, hypostatieal, of the, i. 40, 223, iii. 160. Be-
tween angels and the church by love, i. 147. Of
soul and body intimate, i. 282. The foundation of
communion, ii. 8. With Christ, iii. 464, 478, 516.
Among Christian churches, iv. 248, xiii. 136, xvi.
183. To Christ, iv. 385, ix. 447, xi. 336, xiii. 22.
Between the oblation and intercession of Christ,
x. 181. And peace in religion, xiv. 30. Returnal
unto Rome no means of, xiv. 237. Among Pro-
testants, xiv. 519.

Unity of God, ii. 381. Of the decrees of God, x. 65.
Of the promises, xi. 227. Chui-ch, preservation
of, xiii. 66. Of faith, in what it consists, xiv.
257. And moderation, proposals for, xiv. 310,

Universality the best evidence of sanctification, iii.
421. Of obedience, iii. 471. Of holy duties, iii.
485. In the actings of indwelling sin, vi. 604.
Objective, in spiritual things, vii. 420. Of in-
dwelling sin, xi. 105. Of efficient causes in the
death of Christ, xii. 487. Of professors, in what
sense a church, xiii. 136.

Universe, the good of the, consulted in the dispen-
sations of God, i. 186.

Unkindness, how we may be guilty of, towards
God, iv. 414. Towards God, sense of, vi. 334.

Unreadiness to receive instruction, iii. 256. To
obedience, how overcome, iii. 497. Of grace for
exercise, vii. 497. To prayer, vii. 530.

Unspiritedness for duty, vi. 337.

Unstableness of mind, effect of, viii. 382.

Unweariejiness in the spiritual conflict necessary,
vii. 387.

Umvillingness of men to turn to God, i v. 165. Spi-
ritual, vi. 243. For duty, vii. 531.

Uprightness of soul, vii. 406. Comfort of, xi. 84.

Urgency of temptation, restless, vi. 100. Of sin,
vi.l98.

Urging occasions of life, sin takes advantage from,
vi. 230.

Usages, civil, how they may be connected with re-
ligion, xiii. 472.

fTse of spiritual gifts, iii. 16. Of promise.'', exhor-

INDICES.

575

tations, and threatenings, iii. 203. Of means,
why required, iii. 593. Of prayer, iv. 251. Of
faith in justification, v. 107. And abuse of worldly
things, vii. 404. Of faith in a time of public ca-
lamity, ix. 490 ; under reproaches and persecu-
tions, ix. 498 ; if Popery should return, ix. 505 ;
in a time of general declension, ix. 510. Of rea-
son, xiv. 73, 356.

Usefulness of believers, how promoted, ii. 185. In
the world, on what it depends, iii. 583. Of mor-
tification, vi. 21. In our generation, by what
prevented, vi. 56. Of spiritual gifts, vii. 288.

Uselessness of men in their profession, causes of, i.
451. Of professors a cause of offence, vii. 215.

Utterance in prayer a peculiar gift of the Spirit, iv.
311. The gift of, necessary for ministers, iv. 512.

Vain thoughts, vi. 246. Confidences, carnal secu-
rity works by, vii. 137. And unprofitable thoughts,
vii. 304. Curiosity, vii. 365. Confidences to be
guarded against, viii. 645.

Valuation of the means of cleansing from sin, iii.
400. Of what is known, vi. 140. Of mercy, vi.
424. Of the pledges of divine love, vii. 493. Of
tlie ministry, ix. 436.

Value of believers by Christ, ii. 133. Of the blood
of Christ, X. 89. Of the death of Christ, x. 231 ;
how the foundation of gospel dispensation, x.
231. Of satisfaction, whence it arises, x. 441.

Vaninus, the atheist, xii. 495.

Vaniti/ of our endeavours for salvation, ii. 98. Of
pleas and pretences against the personality of
the Holy Ghost, iii. 71. Of the mind, iii. 251.
Of the world, iii. 253. Of papal inventions for
the purification of sin, iii. 434. And darkness
of mind, effect of, iv. 176. Of the world, how we
should be affected by the, v. 445. Of mind a
cause of apostasy, vii. 123 ; how removed, vii. 4S6.

Variableness improperly charged on the decrees of
God, X. 16.

Variation in assurance, vi. 551.

Variety of duties ruquired for the mortification of
sin, iii. 558. Great, in the dispensation of the
means of grace, viii. 11, 13. Of experience, xi.
81. Of ancient liturgies, xv. 25.

Vehicles of grace, what are, iii. 290.

Veil of natural darkness, iv. 130. Double, on the
eye and heart, iv. 132.

Veiled, manifestation of the glory of Christ after it
had been, i. 343.

Vengeance, how God executes, on the enemies of
his people, ii. 146. On antichristian states, viii.
263.

Venturing on sin presumptuously, vi. 117.

Veracity of God the formal object of faith, iv. 18.
And truth of God in his promises, vi. 640.

Verbal testimony to the Scriptures, iv. 37.

Verses of Adrian on his death-bed, i. 2S0, x. 520.

Vexing the Uoly Spirit, iv. 416.

Viator, how Christ was, v. 259.

Vicar of Christ, the Holy Spirit so called, iii. 193.
Christ has no, but the Spirit, Ix. 444.

Vices, national, not watching against, dangerous,
vii. 205.

Vicissitudes, none in tlie heavenly state, i. 407.

Victor, bishop of Rome, his conduct, xv. 21G.

View, present, of Christ reflexive, i. 375. By faith
of the blood of Christ, iii. 444. Of sin under suf-
fering useful, iii. 447. Of the state of nature ne-
cessary, iii. 449.

Vigour and acting of grace, cause of, i. 392. And
comfort of spiritual life, on what they depend, vi.
21. Of the affections must be excited, vi. 261.

Vileness of sin must be impressed on the mind, vi.
227.

Vindication of the righteousness rf God in the

punishment of sin, i. 186. Of the treatise on com-
munion with God, ii. 277. Of the doctrine of the
Trinity, ii. 377. Of the law by Christ, iii. 632.
Of Nonconformists, xiii. 305. Of the animadver-
sions on Fiat Lux, xiv. 183.

Fmdi'cotor]/ justice of God, x. 512, 60O.

Vindictive iMstici of God clearly revealed in Christ,
ii. 83. Justiceof God, how satisfied, xi. 293. Jus-
tice of God, xii. 111.

Vine and branches, their mutual relation, Iii. 520.

Violence or force not offered to the will by grace,
iii. 319. The, sin offers to the nature of man, vi.
803.

Virgin Mary, how the mother of Christ, iii. 166.
Of the, xiv. 120, 426. Hymn to the, xiv. 218.

Virtue, seminal, how imparted to creation, iii. 98.
Moral, not holiness, iii. 372; insufficiency of, iii.
480 ; its nature, iii. 524, 576. And grace, distinc-
tion between, xiii. 411.

Virtues, moral, origin of, i. 149. And endowment.?,
moral, for civil government, fi-om the Holy Spirit,
iii. 149. Their worth, iii. 302. In Christ to be
imitated, iii. 513. Human, emanate from God,
vi. 497.

Visibility of the church, xiv. 368.

Vision of God in heaven, i. 51, 242. Heavenly, of
the glory of Christ, i. 288. Of Christ in heaven,
perpetual, i. 409. Of unchangeable free mercy,
viii. 5. Prescience of, x. 23. How it belongs to
God, xii. 127.

Visions, prophetical, of the glory of Christ, i. 350.
Prophetical, iii. 136. And representations of
things various, iii. 137. How God revealed him-
self by, viii. 7. Heavenly, viii. 8.

Visitation of the sick, direction of Anselm for the,
V. 16.

Visitations of God to the soul, i. 400.

Vivification by grace, iii. 329.

Vocation, divine, i. 486. Gift and grace of, xi. 123.

Voice of Christ, hearkening to the, ii. 194. Of con-
science as to the guilt of sin, vi. 387. Of God
in providence, vii. 309. Of God, what it is, xvi.
318.

Voices, articulate, in divine revelations, iii. 135.

Voluntariness of the obedience of Christ, i. 339. In
the actings of the Holy Spirit, ii. 238, iii. 71. In
sins, iii. 71, x. 73. Of the sufferings of Christ,
iii. 177.

Voiv, a way of dedication to God, ix. 290.

Vowels and accents, Hebrew, i v. 218, xvi. 386. A nd
consonants, xvi. 395.

Vows, why ineffectual, vi. 319.

Vulgate, the, xvi. 415.

Waiting upon God, vi. 75, 418, 609, viii. 85. Con-
tinuance in, necessary unto peace, vi. 553.

Waldo, conversion of, iii. 347.

Walking \7ith God, ii. 106, vi. 201, ix. 87. Humbly
before God, iii. 402. And ways, observation of
our, iv. 326. With men, vi. 201. In church-fel-
lowship, rules of, xiii. 55.

Wandering from the truth, iv. 176.

Wanderings, how the soul gathers itself from, ii.
26.

Want of Christ, what is necessary to convince men
of their, vii. 146. Of readiness to receive divine
impressions, vii. 535. Of the gospel, the greatest
of all wants, viii. 33. What those, who want the
go.spel, viii. 35.

Wants, our own, revealed to us, ii. 122. Of the
people of God, ii. i06. How we are ignorant of
our own, iv. 272. All our, provided for in God,
ix. 430.

War/are between grace and sin, iii. 54.3.

Warning against apostasy, vii. 135. Of judgments,
how given, viii. 02.3.

o i U

INDICES.

Warning.l, divine, why slighted, iii. 348. Pins
after, danger of, vi. 346. Providential, how to
be regardid, vii. 376. Ofapproachingjudgments
given, viii. 602. Of God not to be contemned,
viii. 641. Of Providence, how best answered, ix.
403.

Wars against us, sin, vi. 195.

Wasting of sin in the root and principle, iii. 463.
Conscience, sins, vi. 341.

Watchfulness against sin, iii. 461, vi. 61, vii. 537.
Against temptation, vi. 100. Necessaiy, vi. 162,
vii 245. Against sin, perpetual, vi. 175. Chris-
tian, its object, xi. 556. Over each other, xiii. 83.

Watchmen, spiritual, their duty, ii. 131.

Water and fire, tlie means of typical cleansing, iii.
423. In the stream, a simile from, viii. 17. Holy,
popish, viii. 588. An emblem of the Spirit, xi.
353.

Waters of the sanctnaiy, what, ix. ISO.

Way, thei-e must be a, for walking with God, ii.
109. Of approach to God, ii. 121. The, in which
the blood of Christ cleauseth from sin, iii. 430,
443. AVhen our, is not acceptable to God, what
he does, vi. 263. Of salvation of God's own
choosing, vi. 526. No other, of salvation, vi. 528.
Of salvation free and open, vi. 529. Of salvation
is safe, vi. 530. Of attaining and enjoying faith
and grace, ,x. 468.

Ways whereby grace is increased, iii. 392. Such
as the Lord will blast, viii. 148. Various, of spe-
cial revelations, xvi. 298.

Weak and imperfect, our present sight of Christ
is, i. 3S9. Grace, preservation of, iii. 393. And
ineffectual attempts of tlie soul to recover itself
to duty, vi. 243.

Weakening sin, how it is done, iii. 544, vi. 23, 228.
Of prejudices, iv. 485. Of the soul by sin, vii.
228, 377.

Weakness of spiritual graces, iii. 579. Of reason,
iii. 634, vii. 127. Our spiritual, to be considered,
vi. 104. Of oar best duties, vii. 147. Of faith,
viii. 141. Of the inward man, how to be treated,
ix. 556. Of the flesh, xi. 419.

Weanedness from the world necessary to faith, v.
446.

Weaning the affections from earthly things, vii.
326".

Weaijnns, gospel, to be used against sin, vi. 47.
Carnal, not to be used in religion, xiv. 226.

Weariness of the flesh, sin talies advantage of the,
vi. 229. In waiting on God, the cause of, vi. 377.
Of the flesh, vii. 173. In duty, relief against,
vii. 496.

Well of living water, the Spirit is a, vii. 27S.

Well-being of the church, on what it depends, vii.
185.

Whitalcer, his opinion about peace and toleration,
viii. 204.

Wickliffites and Lollards, martyrs in England, viii.
263. '

Wilderness, Christ not to besought in the, iii. 186.
State of the people of God, xi. 277.

Wilkins on a universal character, xvi. 395.

yVill and condescension of the Holy Spirit, ii. 227.
A, ascribed to the Holy Spirit, iii. 80. And plea-
sure of tlie Holy Spirit, iii. 201. Change of, ne-
cessary, iii. 2;j8. And affections, how under tlie
power of the mind, iii. 281. Of God the rule of
obedience, iii. 294, 469. State of the, in conver-
sion, iii. 319. The, a vital faculty, iii. 334. Depra-
vation of, iii. 334. A free principle, iii. 334. Tree-
doni of, to spiritual things, who possess, iii. 494.
Every gracious act of tlie, wrought hy the Holy
Spirit, iii. 536. Consent of the, included in faith,
V 101. Main cause of, worship, vi. 18 Prevail-
ing, in believers to do good, vi. 160. Renitency

of the, vi. 204, 252. The principle of obr-dience and
disobedience, vi. 252. Perverted by corrupt rea-
soning, vi. 256. And counsel of God, the rule of
his dispensations, viii. 10, Worship and tyranny
inseparable, viii. 137. Sovereign, of God the
fountain of special grace, ix. 44. And purpose of
God, whether it may be resisted, x. 43. Of God,
distinction between the secret and revealed,
X. 45. Of God, how made known, x. 46. Free,
X. 114. Of God always active and affirmative,
x. 241. Good, of Christ necessaiy to his obla-
tion, X. 247. Of God, distinctions about, x. 344.
Of God to have all saved, x. 3S1. Of punishing
in God, X. 641. And necessity, whether they are
oppo.site, X. 602. Its operations, xi. 143, Of man,
how God acts upon it by grace, xi. 442.

Willingness to die, i. 281. Of Christ to receive
sinners, i. 424. In obedience, ii. 215. To under-
take the work of the ministry, xv. 494.

Wills of unregenerate men, wliat they are, iii. 274.
And affections, how wrought upon by the word,
iii. 305.

Wind, the word metaphorically used, iii 51.

Wings, prayer the, of a righteous man, viii. 78.

Wisdom and goodness of God displayed in the per-
son of Clirist, i. 44, 178. Of God, his directive
excellency, i. 180. Infinite, a glorious property
of God, i 299. Treasured up in Christ, ii. 79. And
grace, Christ full of, ii. 189. How ascribed to the
Holy Spirit, iii. 78. And power of the Holy Spirit
in the preservation of grace, iii. 397. Of God in
his commands, iii. 616. Spirit of, iv. 140. Spiri-
tual, iv 173. Word of, iv. 454. Spiritual, nature
of, V. 49. Required to guide our hearts and ways
before God, vi. 162. Of faitli, vi. 219. Carnal, a
help to sin, vi. 302. Of God to be submitted to,
vi. 628. Of faith, in what it consists, vii. 151. Of
spiritual things, vii. 478. Of God in the variety of
his dispensations, viii. 18. To know the times
and the mind of God in our generation, viii. 269.
Bad effects of the want of, viii. 271. Wherein it
consists witli respect to divine dispensations, viii.
348. Christ is, xii. 243. Gift of, xiii 43.

Wishart, George, death of, viii. 181.

Withdrawment of Christ from our sight, i. 390;
solicitude occasioned by, ii. 128.

Withering of spiritual graces, iii. 579.

Witnes< which each person of the Trinity bears in
the gospel, ii. 10. How the Spirit be.ars, with our
spirits, ii. 241. Of the Spirit to Christ, iii. 183,
205. And seal of forgiveness, vi. 414.

Witnesses of Christ, their blood shed by vain pre-
tences, viii. 97.

Wolves, grievous, in the church, vii. 69.

Word, why given, i. 90. The instrumentality of the,
iii 235, 302. Its persuasive efficacy, iii. 304. And
Spirit, how they accompany each other, iii. 470.
Of Christ tlie rule of holiness, iii. 507. Care of
God over his, iv. 232. Of Christ's patience, keep-
ing, vi. 137. Of grace and mercy, vi. 139. Of
holiness and purity, vi. 139 Of consolation, vi.
140. Of liberty and power, vi. 140. How we must
meditate on the, vi. 225. Its power against in-
dwelling sin, vi. 284. Judgment of our state by
the, vi. 545. Good, vii. 26 ; what meant by tast-
ing the, vii. 27. Magnified above all his name,
vii. 353. Preached, why unprofitable, ix. 188.
Of Christ, how kept, ix. 537. The, how it repre-
sents Cln-ist to the soul, ix. 538. Christ is the,
xii. 321. Of God, the Scripture is the, xvi 427.

Wn^'ds, suggestion of, to the penmen of Scripture,
iii. 144. Of the Scripture, siicred, iv. 213. Sea-
sonable, for Protestants, i.x. 3.

Work of the Spirit on the human nature of Christ,
iii. 180. Of Christ carried on by tlie Spirit, iii.
195. Of illumination short of conversion, iii. 2^38.

INDICES.

577

Of the Spirit in regeneration, iii. 807. Of tlie
Spirit in sanctification, iii. 387, 496. Of holiness
secret and mysterious, iii. 401. Of grace variously
carried on, iii. 404. Of the ministry, what it is,
iv. 497. Of the Lord in our generation, how
known, viii. 274.

Workings of the Spirit of God in and upon worldly
men, iii. 103.

W(yrT<s of God, i. 473 ; knowledge of, ii. 80. Good,
necessity of, ii. 182, 315. Ascribed to the Holy
Spirit, iii. 92. Dead, what, iii. 291. Acceptable,
the fruit of the Spirit, iii. 328. And grace, how
opposed, V. 24. Distinctions concerning, in jus-
tification, V. 30. Covenant of, v. 275. Exclusion
of, from justification, v. 278. And faith, the doc-
trine of the apostle James concerning, v. 384.
The essential properties of God revealed by his,
vi. 429. And labours of the people of God, how
transacted for them in heaven, viii. 97. Previ-
ous, of God give insight into his work in*our
days, viii. 273. Of Satan destroyed by Christ, xi.
307. What, are excluded from salvation, xii. 573.
Merit of good, xir. 200. How God reveals him-
self by his, xvi. 309.

World to come, tasting the powers of the, ii. 246.
Contempt of the, iii. 600. Our condition in this,
proves the necessity of holiness, iii 641. State of
the, at the first preaching of the gospel, iv. 42.
New, powers of the, i v. 433. How used as an object
of temptation, vi. 95. Condition of men in the, a
source of temptation, vi. 221. Things of the, pur-
veyoi-s for Satan, vi. 296. To come, powers of the,
what, vii. 32. Inordinate afifection to the, vii. 273.
Trust in grandeur of the, vii. 401, xv. 104. Love of
the, how we are cured from, vii. 495. Old, how
God dealt with the, viii. 605. Conformity to the,
viii. 651. How professors mingle with it, ix. 329.
How it is subdued by Christ, ix. 488. Its oppo-
sition, how despised, ix. 501. God the framer and
governor of the, x. 32. Proper use of the term,
X. 303, 325, 335. Separation from the, xiii. 67.

Worm, the, that never dies, xii. 492.

W<yrship and honour, the person of Christ the ob-
ject of, i. 104. In heaven not merely mental, i. 256.
Of the law, represented the glory of Christ, i. 348.
Keason and cause of, ii. 268. The foundation of, iii.
64. First institutions of, what they regarded, iii.
4.32. Of God, iv. 513, XV. 447. Origin offalse, v. 437.

Institution of, an evidence of forgiveness, vi. 461.
Evil effects of pompous, vii. 210. Evangelical,
apostasy from, vii. 217. Consequences of false,
viii. 137. Of the old testament divinely ap-
pointed, ix. 80 ; no way comparable with that of
the new testament, ix. 81 ; spiritual beauty of,
ix. 82. Pi-eparation necessary for, ix. 545. As-
cribed and due to Christ, xii. 371. Extraordinary
cases concerning, xiii. 28. Whatever prescribed
in, should be observed, xiii. 464 Divine revela.
tion the sole rule of, xiii. 465. Not to be regulated
by inbred light of reason, xiii. 466. Of God, what
requisite to the, xiii. 468. Of images, xiv. 420,
505. Of the ass's head, xiv. 476. In an unknown
tongue improper, xiv. 504. By the apostles, xv.
16. External, xv. 450. Comeliness of gospel, xv.
468.

Wrangling science, who make the Scriptures a,
iv. 180. Captious, in what it consists, v. 11.

Wrath of God, Clirist lying under tlie, i. 341 ;
effects of lying under the, x. 277 ; Christ under-
went the, X. 283. All men by nature the chil-
dren of, XV. 485.

Wretched, sin makes men, vi. 205.

Writers, the sacred, their knowledge of facts and
doctrines, iv. 32.

Writing of the Scriptures, iii. 143.

Writings, sacred, their uniform importance, v. 59.
Of the apostles, nature of, xv. 484.

Tdke of the Spirit renounced, vi. 208.

shaking it off, vii. 544.
Toung, natural love of the, vi. 304.

Of sin,

Zeal of Christ, iii. 178. False, the cause of cruel
persecutions, viii. 96. Righteous, encouraged,
viii. 133. For the glory of God, viii. 655. For
Christ, ix. 438. For the glory of God necessary
in ministers, ix. 456.

Zinn, the branch of the Loi-d the beauty of, viii.
285. God's work in founding, viii. 401, 412. The
object of envy and fear, viii. 407. God's care of all
the dwelling-places of, viii. 420. Glorified with
the spoils of her oppressors, ix. 202. Her beauty
and strength, ix. 307. Worthy of observation,
Lx. 308. Her protection, ix. 310. Her bulwarks,
ix. 315.

Zoar of many professors, what is the. vii. 273,

VOL. XVL

37

678

INDICES.

VI.— INDEX TO THE PRINCIPAL WORDS AND PHRASES IN
OTHER LANGUAGES CITED OR EXPLAINED.

JV.B. — In this Index, as in the Index of Texts, the letters/ or.^ denote that the remarks on tha word
or text extend to the page or pages following the one mentioned.

•^rs , ix. 342.
tias, aris , ii. 2G.
n-ins, xii. 260.
TS »■'»«. vi. 499.

'VT

tsn c^s, ix. 96.

B'^nVs , iii. 147.

•jws , ii. 118.

itts, xvi. 432,

nVii:n noja "i^ss , xvi. 369,

371, 394, 403.

f|S, Tiii. 108.

nitS, xiv. 441.

tv^n-^a, xiv. 470, #.

B'i-s, V. 34, 197, 200, 348, x.

281, xii. 446, 478, 479,

543, 627, 628.
V^h rrs, xiii. 411.
N^n nns , i. 368.
rs,ii.'l24.

•ipyna, xii. 482.
BTi'-is rr^a , xiv. 441.
lip'iia, xii. 477.
nPS ■'3a, xii. 242.
d'ri a^pa, viii. 84.
K^a, xii.'eSl, 632.
n-i-^a, xi. 218, xii. 499.
ni-;a , ii. 25.
nnpba , ii. 25.
*ira , iv. 288.
Vip na , xvi. 297.

^ias, , ix. 485.
ri'i-i^aJ , vii. 32.
^s'lj, xii. 610.
■tn, xii. 476.
T-?"^ ' i^- 8, 130.

'>a^,iv. 454, xii. 633,/, xvi.
'" 4C2.

HEBREW, CHALDEE, OR RABBINKIAL.

'j-';^, ii. 25.
Vh;, vi. 607, 641.
Snarrsa a'^'^^!' "• ^5.
na-aVi'', v. 162.

'naT,xvi. 291.
din , vi. 611.
Ill, S-hi, xii. 475.
isst , xii. 478.
V5 nn, v. 197.
rii>3n, xii. 100.

Q2^ *iaM, xvi. 56.
svi'-iTan, iii. 251.
n^n n^Ti", xvi. 299.
n'^n , viii. 477,
onateri, iv. 360,
yiiSTi , xii. 444.
pntasn, v. 125.
rr.ljp-i-n , i. 107.
ninP'in, xiv. 455.

I-I3T, xiv. 119,421.
■]'''ijxii. 289, 291.

n;ilaf;i, xii. 470.
r^'iia-^^ah , iii. 181.
sian, x. 267.
S-Ji-i, xii. 479,
Q-'SiiJli.v. 171, 199, 202.
nsan, V. 34, 348,/, X. 172,

xii. 446.
MiT^n.i. 376.
V';ih,xiii.411,/.
jri, iv. 256,/.

air,, -v. 311.

~Z)ti, viii. 477, xii. 526.

nttsi noh, vi, 641.

nsh', xii. 243.

ytn , xii. 478,

D^rijV. 286.

rT>n", viii. 108,

a;ih, X. 535.

a-i-fi, v. 165.

^ai3, xii. 459, xvi. 266.

hp;, viii. 478,/.
n'i-i -lyi, xiv. 215.

T : - T

p■'ns^ xii. 480, 482.
!?sj, iii. 114.
yap';,xii. 481.
Y:;';', iii. 17.
b''b\ ii. 25,
V''3b^ , xii. 459,
■I'j-', ix, 96,

*l>;3, xvi. 361.
nias, ix. 31.
aVi3,x. 309.
13^3, xii. 471.
T^ns, xii. 349.
t3'''^»3 , viii. 381.
"IBS, 'ii. 442, xii. 420,/
^33, xii. 421.
^-^3, ix. 35, X. 333.
ri^3, xii. 429.

nip, xvi. 298.
IjlJJ'oV, ix. 463,
r^a-^aV, xii. 316.
hp5,'iv. 489, xii. 475.
hizrh, ix. 96,

nny, xiii. 412,
iD^itt , xii. 469.
'l'^^SS^)3, xii. 238.
t'y nu'o , xvi. 323.
apisia , xvi. 300,
n-»a , xii 633.
niasn ^Js^s.xii. 327.
]n, xii. 468,
nptt, xiv. 113, 411.

nsa>3, xiv. 441.

INDICES.

579

nrriij^Stt , xii. 468.
vi"S3 ^wy^, xii. 481.
Di)5^3>^, vi. 330,/.
iss^s, xii. 474.
riry-istt , xii. 468.
ys^,' i. 377.
bV'=! xii. 97.
syyi , xii. 233.
'lis-1_-■^'»: , xvi. 320.
nsn->ttl iii. 97, xii. 336.
rsrfi', V. 328.
D^-'3•i•p, V. 28G.
n'-on^, iv. 422,/.

SSJ, s'aj, iii. 130.
yas, iii. 113.
bjj, xii. 472.
1SJ3, xii. 472.

-T

fp:.7^b , xvi. 397, n.

^1353, xii. 473.

^'iS'sp, iv. 128, 135, vii. 32.

api, viii. 166.

abi, ii. 453, x. 266, xii. 451.

"I'ly sp , xii. 452.

nrs, iii. 112.

'- T

Vaa , ii. 453, xii. 454, 622,/.
h^a , Ti. 380.

nin'-sD nV?s, vi. 478.

shavi-T s-ay , xiii. 412.

~"ay , xiv. 455.

Ti^y , xii. 468.

nViy, xii. 2.38,/.

ny and aV".y, viii. 94, xii.

320.
fy, ii. 453, V. 205, vi. 642,

xii. 445.
Vwy , ii. 443.
a-'-isib iVj;y , xvi. 301, 3G0.

l-'^V , xii. 469.
T> '?y , xii. 277

T -

ass, iv. 413.
'iss , xii. 474.
a^y, V. 181.

■jia-^y, ii. 244, iv. 407, v.
182.

ys3 , xii. 444, 471, 483.

ma , ii. 412, X. 363, xii. 419,

^1"I^ , ']'i-'-i3 , vi. 642.
f 73, xii. '419,/".
T3, ii. 71, n.
s^s , xii. 319.
^•"2^3, ix. 396, andn.
■"SajXii. 102.
VJS, xii. 102.
a"'33-^s B"^33 , xii. 350.
^33 , xiv. 441, 455.
s-j-iVp-s , iv. 360.
^□■'•iB, xvi. 412.
yr3,'xii. 468.
nrs , xiv. 443.
n"^fTiP3, xiv. 124.
a-'-iP3 , xiv. 442.
Wrri3 , xiv. 443.
-^■l^ai-nrB , iv. 14.

B-^^-in sas, iii. 95,/.
p-s,v. 125,128.
np-s, xii. 526.
a-'ipVy p^u , V. 308.
B^S, vi. 635, xii. 100.

B-^'f-iip, vi. 453.
i33p, xii. 632.
a-p, xii. 240.
Vrij^.xv. 269,/.
r,:p , vi. 606.

•'n-'^i;? riip , vi. 613.
a'r>3i ''y, xvi. 301, 351,
401,/.'

rs'n, xii. 481.

3^, Si';!, ^S^, xvi. 99.

rr\-\,m.A7,ff.

"oy nin'; ■'sns h^l,xii. 356.

I'n Wi.'iv. 256.

na-i-tJ hn-i , iv. 267.

yi-i,'vi. 499.

-'^iv.'v ■'^an, V. 35.
i:ap ,' ix. 278.
Tiyv , viii. 79.
Bib, iii. 112.
Zf-^-^-v , iii. 147.
'ny , iii. 51.
yiss nV'i, xvi. 61.
■'Ss' B'i', xii. 632.
hK!>3-J, xii. 460.
ttjs-i pf , viii. 478,
ifp-:;, vi. 359.
ni-syisn "'if , i. 250.

-<sn , xii. 100, 291.

P^san , xii. 289, 291.

r.-hr\ , iv. 128, v. 286.

n'-i-in, viii 348, n.

B'3i3r:P , iv. 257, 258.

^iVn , xii. 467.

n3"iw, xii. 101, xii. 289, 291,

xiv. 455.
n-ii>:n , xvi. 397, n.
D-isn, ix. 96.

b->-ieSo 17P, xvi. 301, 360.
B"'S-p , xiv. 441.
■i-'-i-^n , ii. 77, n.
rrhnarn , xiii. 412.
nati-n.vii. 38.

580

INDICES.

iSSZ, iv. 267,/
ayaXXiav, ii. 25.
aya'^at, il. 26.
ayaTJi, ix. 256.
aya^rx Tou -^arfo;, li. 12.
ay^a^iw, kyiufffios, X. 367.
ayviirf/.os, Y. 349.
ayoaa^iu, X. o63.
aS/xEiw, XV. 271.

aioxtfios, xi. 418,/, 635,/.

a.oiiva,rav, vil. 11.
cciviyfiara, Iv alviyfixri, 1.

375,/ vi. 65.
a,'li,i(ns, xiii. 109, xiv. 220.

a'lTia, V. 114.

a/^v, xii. 239, 271,/

«sx«x«;, IX. 96.
aKocTccirTOKrla, viii. 382.
axxi'Tra, XI. 83.
aXXa ^£vi5i/v5/£ xo:/, V. 368.
aKXayfjia., xii. 420,/
aXkoiaa-i;, i. 235.
ttfitetpriivta e/j, XV. 271.

u/iuprla, V. 348, 349, viii.

158, X. 172, 267.
ayd, xi. 551,/
avaSiSnxiv, xii. 358.

avaj/£vvi}<r(5, xi. 551.
avxjw^-y^srv TO ^dpio'y.a, IV.

320.
avdhf^a, xii. 447.
dvaKaiviTfios, vii. 38.
dvaKispa.Xaieoa'ts, i. 62.
avasXuira;, ix. 349.
avairaXoyjjTa;, V. 7.
dvacTKiuaffTiKti;, xiv. 363.
a.vii.crTa.a-1;, xi. 552.
dvd.\pv^iS, i. 61.
avS^sj E^XsyijKo;, XV. 371.
a»£/X£T£, xii. 485.
dviXrap^ti iv So|m, xii. 295,^,

299.
avinyKsTv d/4.apTias, xii, 621,

/
dv/inyxs, X. 212, 266.
dvrdXXciyfiia, xii. 420.

dvrl. X. 280, 289, xii. 530,
549.

anTiXurpev, xii. 419, 421,
509, 524, 527, 530, 543.

avri(rTpocriuiffCa.i, vi. 195.

dvriypuxo!, V. 203, xii. 549.

a.vuTroffrarcv, xii. 197, 386.

a.vv7r'o(TTa,TOi, li. 329, 333.

avuhv, xi. 552,

d%'ia, V. 114.

drrap^ii rou Tlvivfiares, iv.
411.

u'TiSati utrtp h/^aiv, xii. 549.

IL— GKEEK.

cc-riift>i, xii. 96.
aTiKTiiyart, xii. 485.
aTipiypaTTes, xii. 96.
a.'Tiirros, xvi. 6,
a'TaxaXt/'v/'if, iv. 134.
aa'oxa^aoax/a, 1. 386, VI.

607.

ecvoKaraXXda'g'iiv, xii. 535.
aT'exaraff'Taa'/; ^dvruv, i. 61.
a-TtoXvrpmins, X. 259, xlL

509, 518.
i-roXuTfans -prapaZairiuv, Xll.

520, 527, 543.
a'Tfo'^oiiTouos, ii. 443, X. 267,

xii. 447.

aTrofafUfiara,, Xll. 420.
dvoHTairioi,, xiv. 220.
a.-roTiXih, xi. 560.
aiTor£X£<r^a, il. 51, 433, V.

255, xii. 431.
d'XoTof/.'ia, vii. 40.
iipa,;, a'lpu, xi. -548.

dpir^, xiii. 412.

apTccy/zov fiyiia-^ai, xii. 291.

appaSdv, ii. 244, iv. 407,

aprios, ix. 96.
avravros, xii, 392.
avToho;, xii. 392.
d.<pccipi7v aftapria.;, xii. 501,

y-

a^itris afiapnav, V. 267.

fixTTu, (ia-rril^a, Xvi. 266.
(ia,(TiXiViiv, vi. 163.
(ioKrToi^a, xii. 454.
/SXa|, jiXaKivvofiidv, Xvi. 491.

fioiifiai, ix. 391 and n.

ysvEo-e'ai, xii. 235.
yiveutrxa, xi. 154.
yvtuffiu; {Xoyes), iv. 459, /
ypxtpn, ypaifai, Xvi. 300.

SavE;«v, xii. 514.
S£X£a^o/i£vay, xi. 555, ^.
^Ecraff'/Ta, xi. 33.
'hi(ripTCiip, xi. 33.
SEir^roirt/vo/, iii. 25.
SE!r!roT»f, X. 362, / xii.

257.
'Sfifiiovpyif, xvi. 432,/
2ia^r,K»i, xii. 499.
S/i5/,E:^ ii. 234, 238.

iicciiiffi} rns ivoTriroi, xiii.

123, 244.
oiaxovia tou ^viufiaroi, iii.

2G.
5/a««v/a/, iv. 424.
^idx.oyoi, xiii. 20.

iutKpivo/tai, viii. 217.
J/a'va/a, iii. 252, vii. 269.

S/a -rifTtu;, V. 110, 111.
S/ airau, xii. 220, /
"hthdiTKaXos, xvi. 99.
01 ivoi oixaicaftaTo;, X. 282.
0/* iffo-rrpou, l» ahtyftaTt, i.

375, vi. 65.
lixaios, X. 564, n.
S/«a/o<n/»»;, xii. 526, 625.

oixaiovfiitioi "hupidv, xii. 524.

'hixctioui, V. 125, 128, xii.

480, 482.
Sixa<V«, V. 271, 274, 328,

329, 332, 333.
iip(^oirToi.ff'ia, xiii. 108.
oiuxu, V. 339.
^oxifiafioi, xii. 442.
VofA.ot.ra., iv. 422,/
Sola, ix. 31, xii. 291.
^foiirrtxn TYii (pvartois x'lvtKrii,

ii. 51.
"hvvdfiii;, iii. 122, vii. 32.
'hvvoifAis, xii. 308, xiii. 55,

xvi. 433.
^virtpfunvivTcc, iv. 194, 196.
^u<rvo>iTa, iv. 194,/
S^^Eo-, V. 328, vii. 22.

oojfioc, Tiji otxaioffuiittiy V. 329.

^eapidv, xii. 524,/

oupiav T») awrau ;^;a.<T;, V.

310,/.
'B^pYi[icc,y. 328,/ vii. 22.

Eav u^raa'rE/XjjTa/, xi. 655,

657.
iyyun, ii. 442.
lyyunrns, V. 181, 184.
Eyv^/oc, V. 181, 182, 184,

X. 281.
iyUsro, xii. 225, .^.
£7&i e/^/, xii. 234,

IhfiiXie^iTee;, xii. 277.

fUlos, xii. 102.

Eio^j tronj^ou, vi. 194.

(I luvaTov, xi. 200,/

tix^v, xii. 291, 422.
iU, xi. 327.

£<; a^'ETJjcoi afiocprias, Xll.

629.
Ei'; ajuTov, xii. 266, 270.
ixSuXXii, iii. 174,/
ixiTvos, xii. 264.
ExEVi/a-E lauT-av, xii. 287, 292.
ixxXno-ia, XV. 270.
£» 'pri(rTias, V. 110,/
ixTopivitr^eci, xii. 74.
Ex^ra^Etla/ta!* and 'ipxofji.ot,i, HI.

116-118.

INDICES.

581

ftix», ii. 226, /
iXiy^ai, iv. 364.
i'X£«, ii. 190, xii. 526.
tXivffis, xii. 74.
iXoylir^n, T. 162.
l/iSaTTO), i/iSaxri^u, XVI,

267.
tfi-ripipf^iipriiri;, xii. 73.
IfivXtirai {vofiov), T. 273.
t[A<puro(, xii. 635.
iv for S,A, xii. 509, xvi. 297.
h for s/j, xii. 296, 302.

IvaXXayri, 1. 235.
Ivav^peti'rna'is, xii. 74.
»»S/a^£T«|^xii. 321, xiii. 465,

xvi. 430. See Xayos.
iv Suva/*!/, xii. 190, 192.
Inpyiioc, Itipytifia, hipynrixov,

0 ivipyuv, 11. 51.
inpyiTv, ii. 234, 238.
hipyrifjixra, iv. 424, V. 255.
IviffTfifii, ix. 322.
iv ft.i>p<pri Qiov, xii. 286.
iv OfioiufiaTi avSpcuTfuv, Xll.

287.

i» eiAoiufiocTi ffapxoi, Xll. 293,
/•

It^xos. V. 197.

ivira^«a/(r/f, xii. 74.
i\faj/i.dTa)(rts, xii. 74.
ivTos, xvi. 465.
iv Tfti Kpv'X'Tu, iv Tai (fccvip^,

xi. 212.
iv Ti r/ii, xvi. 305.
iv x'^P'^'Si ^^- 300.
iv w, Elf' J, xii. 168.
i^iXxifiiyoS, xi. 555,^.
ilE^TXa^/av, XI. 33.
i| e'v^f, i. 199.
i^nynffis cum ivxXiiru, xvi.

446.
iliXaiTiKij;, V. 349.

lluvrix, xii. 308, xiii. 65.

i5ra^;t;/a, xiii. 105.
Iti for iv, V. 325.
i'T) ySs, xii. 405.
irriyvuffis, xi. 665.
t-riyvuvis rvs aXmhias, XI.

647.
tTtinfila ^tir-roriKri, xii. < 4.
i«'(Xa/«£»v{ir^«<, ii. 133, 300,

/■

iTiXccfidivtTai, xil. 300, 503.
'f!riXafiSdv(!/u.ai, V. 111.
i^/XwVja/j l^ixi, 11. 236.
i;r/ja£y{/v, iir/jitov)), XI. 19.
iiti <roAu TDiiirai, XV. 24.
ia-iVjto^ra/ xara ^lupctf, XV.

300.
i^r/ff'xtffroi/vTiy, XVI. 45, 47.
lri(rTe//.i^iiv, iv. 364.

i'^rirtXtTv, xi. 560.
ifr/T/^>jff"«v auTcu, XV. 272.
ifT/T/^/a, xvi. 172.
inipdviiai, i. 68.
ia'/ifavEia rj; ^o?,t]s, Xii. 258.
t-TTtipdtiia. Tov Xpirrou, xil. 74.
I'To'ttxTt, xil. 273.
i?r«y^av/o;, vii. 22.
ip^oftai, iii. 118.
ipx'of^iiiov, xi. 194,/.
£^;^o/t£vos, xii. 259, .^.
i»';^;aTa/ hf-ipai, ix. 322.
tTipoXuyoZyris, Xvi. 6.
jua^£»'T£7ra;, X. 287.
lup'irxea dpa Tov voftov, VI. 159.
i<pavipa^tl Iv ffapxt, xii. 294,
297,/.

nyopaffinri Tifins, xii, 530.
hyoufiivoi, xvi. 45.
^v, xii. 227.
«v£;^;^>;, Xvi. 304.

^avitTeuri, vi. 8.

^ila. ipiiTii, xi. 337, xiii. 129.

^ita.} Koivuvoi ^ua'sas, XI. o37.

9-iiirfi;, B-iirti;, xii. 323.
^lOTOxos, XV. 27.
Bu/itz, B-u/iiafia, Nutria, B^utri-
CKTfia, Bum, xiv. 119.

i^ias iTiXuiria;, Xvi. 303.
'i%os, xii. 185.

ixiTtipia;, iv. 257.
ixirnpiouf BaXXovs, iv. 258.
iXdiTKiir^ai, xii. 535.
iXecirxi(r&ai tu; i//,apTiasy X.

282, 334, xii. 626.
SxaiTftcs, v. 349, vi. 380, /,

X. 177, 334, xii. 535.
iXa<rrripi(it, ix. 36, X. 282,

333,/
!»■«, xii. 291,/

irrdvai {vif^ov), V. 273.

xdiapfia, xaSapfiof, xii. 420.
xa6' of/,uvvi/.iav, i. 232.

xaivh xTifis, xi. 337, xiii.

129.
xaXov, vii. 27.
xapVia, iii. 252.
xapTos, iv. 428.
xxpripiai, xapripia, XI. 19.
xapripixif, xi. 20.
xaraXafiSdvaif V. 111.
xaraXXay^, X. 262, 282,

xii. 416, 543.

xaraXXxyhv iXdScfiiVf Xll.

536.

xaTaXXaa'ff'j/v, xii. 535.
*ar«Xuff'a<, V. 273.
xxrd "rafdrraviv, l. 231.

xardpa, Xll. 625.
>efl!Tao}'Si''fl!', V. 273.
xarapriffft'os, IV. 496.
xaTairxst/aiTT/xa;, xiv. 363,
xaTaffTOLirii, V. 114.
xara ff^iffiv, i. 231.
*aT« TccvroZovXiaVj i. 231.
xar' d^iav, i. 231.
xaraift/yavTjy, IX. 32.
xaTipydZ,i(r6ai to xa.Xiv, VI

196.
>6«T»;^;ot7vr£j, xvi. ] 03.
xaro'Tr'Tpil^oiJt.iiai, i. 221, 222.
xav'^rtf/.a, xav^riiris, V. 312.

xivuris, i. 324, xii. 74.

xo/v&;v/« lOiuf/.d'TMV, ii. 61.
xoXairia, xoXecffi;, xii. 438.

xo5r/&;, ix. 454, xvi. 121.
xo<rfioSf iii. 96, X. 303, ff,

335,/:
xpdl^ov, iv. 268.
xpi/na, V. 328, 332.
xvpiivtiv, vi. 163.
xvpios, X. 363, xii. 324.
Kvpios io^tis, xii. 327.

Xa^ Sdvw, V. 111.
XnTovpytu, Xiiroupyia, XIV.

119, 419,/:

XiiToupytiirai, Xvi. 103.
XtirovpyouvTO/v, xiv. 118.
xi^is, xii. 633.
x^y«;, iv. 311, 512.

Xsyss yvatnai:, iv. 459,/,

Xoyoj £fi(puTosi xvi. 434.
Xoyaj iv^idhros, xii. 633,

634, xvi. 429, jf.

X'oyoi Ivwriirraros, Xvi. 429,

43.5.

Xayaf i)Viri«[/S»5, i. 74, xii.

633, 634, xvi. 429, 435.

Xoyos «pi)(pfiTixis, xvi. 303,

434.

Xiyai 'rpo(popixos, i. 74, xii.

633, 634, xvi. 429, ff,
435,/

Xoyoi trixfiias, iv. 454, /
Xoyos vfoffTccrixos, Xll. 633,

634, xvi. 429, /.
xirpov, ii. 442, X. 259, 280,

/ xii. 419, f, 509, 521,
527, 530, 543, 627.

Xvrpaxrar^ai, xii. 419.

XuTpuirts, X, 259, xii, 609,

543.
XuTpurn;, xii. 419, 611.

fiaprupieif xil. 442.
fidraia, ill. 251.
/At6oiiix, ftiitihtif, xiv. 12.
fiivti, xi. 671, 576.
fiipiir//,,!, iii. 121,/, iv. 424.

582

INDICES.

fiipos, VI. 65.
fiiruh(rii, viii. 257.
ft,iTafiopipoifit.i^a. i. 222.
fUTaviiia, Vli. 38.
ftirdippain;, Xvi. 446.

fiiToixo;, xiii. 105.
^^^^j), xii. 289,/".
//.eoXu^P, xii. 470.

v^, ix. 835, /.
hVtiw, xvi. 266.
vou<'£<r;a, xii. 487, 442.
uv;, iii. 250.

eixovofila, xil. 74.
«(Xi)U^tV!), X. o35.
0 X'oyo;, xii. 216.

ofiiXia, xii. 74.

Ofioita/ia, xii. 291.

ofji.oovffio;, xii. 67, XV. 27.

05rTa(r/a:, viii. 8.
e:a./ia, viii. 8.

o/j/Z^ia. xii. 191,./!

oV») oyva/«;, XV. 24, 296.
avK ih^onnfft, ii. 25.
»u fiii iK^ciXco i^ai, xi. 195.
ouiria^a;, ii. 12.

ai^To,-, xii. 256,/.
ipuXriuaTa, xii. 514.

o^£/XojK£Vij», xii. 514.

c(puXa, V. 197.

« av Iv rai oLpavZy xii. 358.

!r/j:;So")/&)ys/, XVI. 103.
rai^ila. xii. 442.
^TaXiyyEvsir/fl!, XI. 551.
•^avriyVfis, XVI. 8.
•^a.poHnyiJt.a, xii. 442.
^ra/JaSE/^^aT/^iw, vii. 49.
-rupaKXriTos, ii. 225, iv. 860,
ff.

•jrapaKori, V. o33,/.
Tapaxv^ai, IX. 610, n.
•jrapaXttftSdvca. V. 111.
^apaviTTM, vii. 34, /".
trec-aTToifia, V. 275, 827,

383.

^apavnufiara, xii. 514.
iraflao'^/vay&'ysj, Xlli. 109.

•jrapi^caxiv, xii. 408.

VapfjxoXov^yixori uvuSlv, 11.

236.
vtepoiKia, xiii. 104,/, 107.

irapoixoi, vapoixia, Xiii. lOo.

Tapaviria, xii. 74.

?!-a^'';^;»), vapo^o;, Xlll. 105.

vappnffia.. iv. 293, 311,512.
?raf. X. 308, .^', 337.

!TSp a/uafrias, xii. 446.
^ipixa.(apy,a, xii. 420,/.

vipifffftiot, ;^«/"To;, V. 329,
330.

'jripi^upniri;, xii. / 4.
•jri-TT-ra, vii. 35.
fr/Vrs/, V. 109-111.

TXtipti; Hiiu[/.aTO; ayiov, Xll.

856.
■yrX'/ipo(poprJi'i;, viii. 214.
•^XyipitKrai (^vofiov), V. 273.

•xviZ/jt-a, iii. 47, xii. 298,/.

rivty^a ouvifMus, iv. 266.
nvsC/ta <ru(ppi)via-/i.!iv, iv. 266.
■rviu[jt,a.Tixa., iii. 15,/, iv. 428.
•^vivfictTixos, iii- 257.

!r«;£rv o^feapriav, — xaX'ov, VI.

160.

•^ropipupoyivTiTos, Xll. 817.
^poyivuffKu, TTp'oyvuffis, XI.

154.

Tpaiyvafffiivos, V. 179.
Trpo'ihTo, xii. 528,/.
^ponrTasjCTfeKrTcoTiSjXY. 204,

295, xvi. 105, 115, 128.

■!rpcf<rrnf/.i, Xvi. 115, 128.
"jrpovaia, rii; a-apxo;, vi. 198.
iT^<)iray&)j/;j, IX. 58.
Tpoa-xaipoi, xi. 659.
TTpoTxcciTt^iu, •^rpoirxecpripnffis,

xi. 19.
^pturxuviu), i. 107.
rrpoffTairia, Xvi. 115.
Tpiir(pa,To;, ix. 564, n.

"jT^oa-wroy, xii. 68, 102.
vrpoipoptxos, xii. 321, xiii.
465. See x'oyo;.

"tpo ^p'ovcov aiavictiv, xii. 239,

244, 246.

vrpuTOxriirTO;, xii. 266.
•rpaiToroxos, xii. 200, 266,

312.
vTccia, vii. 35.

^'?^a, vii. 27, xii. 683.
puofiivos, xii. 510.
^'yV/j, xii. 527.

<ra;|, xii. 298.
e-ti/u-iTa, iii. 122.
ffn/j,i7oc {a yd), V. 116.
ffxavhaXil^ai, XV. 271.
(TxlXoxo'jr'nK,. xii. 486.
o-x/a xii. 422.
eo(pixs x'oyo;, iv. 454,/.
ffTUffi;, xiii. 108.

critayiji.oTs aXaXr,rois, iv.

288.
«rT£va2^£/v, iv. 288.

iTTfaTid oufdvto;, iii. 95, /.
irvyxaTdScciri;, i. 324, xii.74.
ffvyxocTahcri;, Xvi. 6.
B'ii^x£xX£/(r^jyi9; i/(p' aficcpTiav,

V. 7, 8.

fvyxixpaftivo;. vi. 76.
ffu/ji'jra^Tiirai, ii 141.

avfi'XoX'ira.i, xiii. 1 05.
o-uvayw^j), XV. 270.
trvyiav'riXafyi.^dvirai, iv. 288.
ff':/v£jo>l<r/j, vvrrripuKTiSf XVi.

471.
irvyio-i;, vii. 269.
auydxTt, V. 114.
ffX,Ylf/.a,ri itpih); ai; a.t6po>Xo:,

xii. 287.
»■%'?*'. xiii- 100.

(r;t;/V^a, xiii. 100, #, 109.
o'li/jKariXOV £/«?, ill. 75.
eufiOLTixu;, X. 168.

TOLf^iioL, iii. 186.

Ta|'(j, xvi. 7.

Ta ?r^oj T«v 0£oii, iE. 398.

T£X£r», xi. 560.

T£X£(ai, ix. 96.

TsXiiutrai, ix. 95.

TiXiiiiin;, ix. 95, XV. 232,/,

383.
Tipocra, 111. 122.
r;^£va/ '4"^X''''y ^^^' *83, /.
rifibipia., Xii. 489.
<r/!/aj PIatonicorura,xvi. 431.

TpO'To; dyTWoo'ias, i. 235.

ri/;^;», v. 114.

Tiilv (fu/Tuv r,f/.ipai, Vli. 18.

i^raxai V. 271, 274, 333,/.
v-PTccp^uv, Xll. 28o.
utri/j, X. 289, xii. 550.

i5r£^£V7"i/^;^;av£/, iv. 288.

u5r}j.£Ta/, xiii. 20.

VTTohixo;, V. 197.

tlTTOOlXOS Tci) 0£4/, V. /, 9,

118, 199, 200, 260, x.

277.

iiToft'iviiv, iiTTofiLOMri, xi. 19.

uTo vo^av, V. 265, f, 259,

272.
v-TTotrracrt;, iv. 461, xii. 68,

xvi. 488.

vTo^TaTixa^;, il. 12.
i^roo'ToXj?, xi. 657, /j lav u«ro-

a'TJ/X»Ta;, lb.
vffTipri/iaTa, il. 145.
ii^TipovvTat, xii. ol8.

^a/v£/, xi. 844.

Ipavipacri;, iv. 424.

(pOLv'lfUtriS Ol U\i6fU7r0T»T0ff

xii. 74.
^E^iav, xii. 279.

^iXavipooTTia, ii. 190.
(ppovtifioc Tou ^vtufiaro;, VU.

267, 269.
(Ppovniri;, vii. 269.
(ptDTi^u, ^uril^ofiai, vii. 18,/

X. 646.
^arir/iosj vii. 18,/, X. 367.

INDICES.

583

)(^xcil^i(rSai, vi. 502.

X,ifis, ii. 190, iv. 256, /,

V. 329, vi. 381.
X<'- 'i si^yc^iif, ii. 337, v. 180.
^a.pii7[jt,st,, V. 327,^, 332.
X,«-(l(riJ.aTot., ii. 228, iv. 423.

^apitf/jtitTa iafiar'A))/, IV. 462.
^tipo^trict, ^iiporoyia, XVI.

61.
•(^tipoTovio), XVJ. 61, yi
X,opnyia>, iii. 112.
XpniTTOTni) ii- 190.

^piff/^a, iv. 390.

•^ux^tKOs avSpwxii;, ill. 257.
uoitl! B-avaTou, iii. 181.

ail i//,i, xii. 349.

III.— LATIN.

adoro, i. 107.

Angelus Jehovas, xii. 2-54.
aposttisia, xiv. 221.
Asinungulus, xiv. 479.
Astaplueum, xiv 113.
attinctive, xii. 93.
auferre peccata, xii. 627.

beneplaciti, et amicitiae (amor),
, u. 21.

causa sine qua non, v. 115.
conditio, v. 114.
conservativ§, xii. 93.

dulia, xiv. 440.

ethico-physica (impotentia), xi.

443.
evangelium nigrum, xiv. 352.

ferre peccata, xii. 627.
fidejussor, v. 1S4, 1S7.

immensive, xii. 93.
impletive, xii. 9-3.
imputare, v. 166.
innovatio obligationis, xii.
448.

justificationes, v. 286.

justifico, justificatio, v. 124.
justitiaoperum, v. 20S.

latria, xiv. 440.

liberatio a jugo peccati, xii.
627.

manifestative, xii. 93.
Masora, Massoreth, xvi. 332.
morosa cogitalio, xi. 539.
morosa delectatio, xi. 557.

nostri causa, nostra vice, nostro
loco, xii. 627.

offerre seipsum in coelo, xii. 627.
offerre seipsum in cruce, xii. 62S.
Onochoetes, xiv. 478.
Onoclioerites, xiv. 479.
Ononychites, xiv. 478, 479.

Paldabaoth, xiv. 113.
parochia, parcecia, xiii. 105.
peccatum originans,— origina-

tum, xii. 166.
perseverantia, xi. 19.
persevere, xi. 19.
persona, xii. 68.
pertinacia, xi. 19.
piaculum, v. 349 ; xii. 417.
pignus, iv. 407.

praes, v. 187-
prosopolepsia, xi. 423.

reatus, v. 198.

reatus culpae, — posnse, v. 199.

redemptio a reatu peccati, xii.

627.
repletlvp, xii. 93.
reus, V. 197.
reus alienae culpse, v. 201.

scindo, xiii. 103.

sigilla appensa, xi. 323.

solutio tantidem, solutio ejus-

dem, X. 437, et ih. ssepius.
sponsor, v. 184, 187.
subire poenas simpliciter, xii.

627.
subire poenas nobis debitas, xii.

627.
subjectum capax justificationis,

V. 74, 119.
substantia, xii. 68.
supei'dulia, xiv. 4iO.
superexcedenter, xii. 93.

theologia atramentaria, xiv. 352.

vas, V. 187.

vinculum Trinitatis, xi. 338.

vindicta noxa?, xii. 442.

684

INDICES.

VII.— INDEX TO PASSAGES OF SCRIPTUKE
EXPLAINED.

The asterisk prefixed to some texts indicates that they form the subjects of sermons.

Chap.
i. 2,
i. 31,
ii. 7,
iu. 15,

290; xl. 305,#.
iv. 4,
vi. 3,

Genesis. Vol.

iii. 97.

i. 57.

iii. 98.

i. 120; ix. 316,448; x.

vi. 5,
viii. 21,
XV. 1, 2,
XV. 17,
xvii 1,

xi. 402.
xvii. 7,
xviii. 25,
xxviii. 3, 4,
xxxii. 9-12,
xliii. 9,
xliv. 16,
xliv. 32,

vi. 464.

ix. 147.

vi. 169,^; vii. 276.

vi. 170,#;

Lx. 414, 426.

vi. 581.

u. 93; ix. 93-95, 416;

xi. 205,J?.
X. 514.
ix. 421.
ix. 422,/, 423.
V. 170, 182.
V. 127.
V. 170.

Exodus.

iii. 2-6,

iii. 14,

vi. 3,

XX. 4, 5,

XX. 5,

xxiii. 7,

xxiii. 20, 21,

xxxiii. 19 (18-23),

481 ; ix. 31.
xxxiii. 22, ..

XXX iv. 5-7,
xxxiv. 6,

i. 311.

i. 368.

vi. 479.

XV. Zl.ff.

i. 354.

V. 127.

i. 138.

i.59,66;vi.

ii. 81.
X. 513.
ix. 31.

Leviticus.

X. 1-3,
* xvi. 21,
xvi. 21, 22,

xiv. 33,

XV. 38, jf.

ix. 597.

V. 34.

i. 354, 355.

DEUTEEONOliy

iv. 2,
vi. 4,
xii. 32,
xiii. 1-3,
xxi. 1-9,
XXV. 1,
xxix. 29,
x.xxi. 16-18,
xxxiii. 16,

XV. 37,#.

ii. 381.

XV. 37,#.

iii. 35.

V. 34.

V. 126.

X. 298.

Xii. 134.

i. 311.

JosnuA.

i. 5,

xxii. ]0, etc.
xxii. 11,
xxiv. 19,

Xi. 249, #.

XV. 38, Jf.

xvi. 225.

X. 613.

Chap. Judges.

viii. 24, etc.
xi. 30, 31, 34, 39,
xiv. 6,

1 Samuel.

Vol.

XV. 38, #.

X. 533,#.

iii. 150.

ii. 30,
xii. 22,
xvi. 14,
xvi. 14, 15,
xviii. 10,
xix. 9,

vii. 18, 19,
XV. 4,
XV. 25, 26,
xxi. 9, 14,
xxiii. 3, 4,
xxiii. 4-6,
* xxiii. 5,
xxiii. 6, 7,
xxiv. 15-17,

xi. 162,^.

xi. 252,^, 255,#.

iii. 119

iii. 57

iii. 57

iii. 57

2 Samuel.

ix. 412.

V. 126.

vi. 408; ix. 117.

i. 354.

ix. 409,/.

ix. 410, n.

.. ix. 409, 420.

ix. 411.

i. 364.

1 Kings.

..V. 171,199,202.
xii. 93,/.

i. 21,
viii. 27,

viii. 31, 32, .. v. 127.

xiii. 2, .. xii. 135.

xxi. 29, . . i. 354.

xxii. 6, 19-23, . . iu. 30.

xxii. 28, . . xii. 135.

xxii. 34, . . ix. 96.

2 Kings.

iii. 26, 27, . . x. 637.

xvi. 11, 12, .. XV. 38,#.

1 Chronicles.

iv. 10, , . vi. 203.

vii. 21-23, . . ix. 412.

XV. 13, .. XV. 38,jr.

2 Chronicles.

*xv. 2, .. viii. 431.

xxxvi. 15, . . ix. 148.

Nehemiah.

ix. 17, . . vi. 478.

Job.

V. 1,

vii. 17, 18,
ix. 11,
X. 4,
xi. 7-13,
xiii. 15,
xiii. 23-27,
xiii. 26,
xix. 25,
xxiii. 4,

vi. 453.
vi. 580.
ix. 139.
ix. 100.
ix. 113.
vi. 418.
vi. 577.
vi. 556.
xii. 508, f.
vi. 184.

Chap.

xxvi. 13,

xxvii. 5,

xxviii. 12 to end,

xxix. 18,

xxxii. 8,

xxxiii. 8-11,

xxxiii. 8-13,

xxxiii. 22, 23, . .

xxxiii. 24,

xxxiv. 18, 19, . .

xxxiv. 18, 19,31-33,

.XXXV. 6-8,

xl. 3-6,

xiii. 4^6, V. 15,

Vol.

iii. 96.

V. 127.

i. 212.

ix. 412.

iv. 172.

ix. 116.

vi. 626,/

vi. 545.

vi. 405.

Vi. 627.

ix. 116.

ix. 429.

V. 15, 16.

16 ; vi. 621.

Psalms.
ii. 1-6,
V. 3,
V. 4-6,
viii. 1, 3-6,
xi. 4, 5,

xiv. 6, . .

xvi. 2,
xvi. 8-11,
xvii. 15, . .

xviii. 11, ..

xviii. 23,
xix. 1-3,
xix. 12, 13, vi. 203;

3S6.
xxiii. 4-6, ..

XXV. 21,

xxxi. 9-14, ..
xxxi. 10-15,
xxxii. 3,

xxxii. 3-5, . .

xxxii. 8, . . i

xx.xiii. 9-11,
xxxiv. 5,
xxxiv. 15,
xxxvi. 7-9,
xxxvii. 4,
xxxviii. 1-10, ..
xxxix. 6,
xl. 6,

xl. 7, 8, . . xii.

xl. 8,

* xiv. 1-3, .. ix.

xiv. 2,
*xlv. 2,
*xlv. 3,
xlvii. 5,
xlvii. 9,

*xlviii. 12-14, ..
Ii. 3,

Ii. 11, iii. 119

Iv. 6,
lix. 6,

*lxi. 2, .. ix.

Ixiii. 3,

ix. 315.
vi. 614.

X. 514.

i. 313.

ix. 98.
ix. 149.
ix. 429.
ix. 339.

i. 406.

ix. 114.

vi. 131,/.

iv. 84.
ix. SOI,/.

xi. 258.
vi. 142.
ix. 422.
ix. 415.
vi. 373.
vi. 5S1.
ix. 98, 99.
xi. 145.

i. 459.

ix. 98.
vii. 293.
ix. 100.

i. 443.
vi. 636.

i. 207.

. 498, 505.

xi. 383.

. 462, 470.

ii. 48.
ix. 47C.
ix. 484.

i. 248.

i. 251.
ix. 307.

vi. 31.

; xi. 331.

ix. 171.

vi. 268.

237, 248.

ii. 26.

INDICES.

585

aiap. Vol.

Ixviii. 17, 18, 1. 247, 350 ; iv.

488,^; ix.4S8,/; xii. 329,/.

Ixvili. 18,
Ixix. 5,
Ixix. 6,
Ixxi. 16,
Ixxii. 7,
Ixxiii. 1, 2,

* Ixxvi. 5,
Ixxvi. 10, 12,
Ixxvii. 3,
Ixxviii. 19, 20,
Ixxx. 4,
Ixxxii. 3,
Ixxxix. 15,
Ixxxix. 30-33,
Ixxxix. 30-37,
xcii. 12-15,
xcvii. 11,
xcix. 8,
civ. 30,
ex. 2,
cxix. 18,
cxix. 34, 144,
cxix. 136,
cxxv. 1,2,
cxxx. whole psalm,
cxxx. 3, 4,
cxxxi. 1-3,
cxxxviii. 2,
cxxxix. 7-19,

* cxli. 5,
cxliii. 2,

Proverbs.
iii. 5,
iii. 13-15,
iv. 18,

iv. 23, vi. 249,/;

viii. 22, 23, 30, 31,
viii. 22-31,
viii. 2-3,
viii. 30,
viii. 31,
ix. 1-5,
xvi. 4,
xvii. 15,
xix. 24,
xxii. 13,
xxiii. 31-35,
XX iv. 10,
xxvi. 14,
xxvi. 25,
xxvii. 17,
xxviii. 26,
XXX. 6,

iv. 422, jf

V. 217.

vi. 146.

V. 298.

i. 434.

vi.419.

ix. 197.

vi. 269.

vi. 334.

vi. 558.

ix. 393.

V. 127.

i. 250.

vi. 52.

xi. 253.

i. 434-437.

vi. 553,/.

Lx. 145,/.

iii. 99,jr.

xvi. 323.

iv. 127, JT, 162,/.

iv. 172.

ix. 366.

xi. 262, f.

vi. 2,2.1, ff.

V. 100.

Lx. 119.

iv. 88 ; xvi. 311.

ix. 98, 99.

viii. 476.

V. 225,/.

ii. 390 ;

vi. 146.

ii. 138.

i. 438,/.

vii. 245,/".

i-54,#.

xii. 501.

xii. 243, Jf.

ii. 33.

ii. 118.

ii. 46.

i. 57.

v. 126.

vi. 243.

vi. 243.

vi. 257.

xi. 347.

vi. 243.

vi. 172.

ix. 464.

vi. 105,^.

XV. 38,^.

V. 1,
vii. 14,
ix. 3,
xii. 13,

i.-7,
126

ii. 3,

iii. 1-3,
iii. 1-4,
iii. 1-5,
iii. 11,
iv. 9-16,
V. 2,
V. 2-8,

ECCLESIASTES.

vi. 182.

vi. 128.

vi. 169,jr, 189, 206,J?:

vi. 471.

Song of Rosgs.

ii. 41, ff; V. 7, 125,

ii. 125,,#:

xii. 450.

i. 377.

vi. 353, 613.

i. 318.

ii. 128, f.

ii. 55,/,118.

ix.lOO.

). 444 ; vi. 292, 346.

vi. 570.

Cluip. Vol.

V. 9, .. ii. 49,Jf.

V. 10-16, .. ii. 71,#.

V. 16, . . ii. 68.

viii. 6, IL 126, 127 ; vi. 559,/.

Isaiah.

IV.,

iv. 4,
* iv. 5,
V. 23,
vi.,

vi. 1-5,
vii. 14,
viii. 13, 14,
viii. 14,
viii. 14, 15,

xi. 113, #.

vi. 19 ; ix. 145.

viii. 457.

V. 127.

i. 48.

i. 350.

ii. 415.

xu. 328,330,/.

i. 330, 331.

i. 3.

ix. 6, i. 3, 226, 233 ; xii. 314,^;
xii. 500.

ix. 6, 7,
xi. 2, 3,
xi. 6-9,
xiv. 24-27,
* xiv. 32,
XXV. 7,
xxviii. 16,
xxxii. 2,
xxxiv. 4,
xxxiv. 16,
xxxviii. 3,
xl. 11,
xl. 27-31,
xii. 2,
xii. 4,
xii. 21-24,
xlii. 1,
xliii. 22,
xliii. 22-26,
xliii. 26,
xliv. 1-8,
xliv. 3, 4,
xliv. 6, 8,
xiv. 22,
xiv. 22, 23,
slv. 24,
xiv. 25,
xlvi. 9-11,
xlviii. 16,
xlix. 3, 6,
xlix. 6-12,
xlix. 15, 16,
1. 8, 9,
Ii. 15, 16,

i. 351.

ii. 247.

.. vi. 320;ix. 124.

xi. 148.

viii. 401.

iv. 132.

i. 3.

ix. 50, f.

ix. 134.

ix. 314.

V. 229.

ii. 142.

xi.l26, if.

ix. 120.

xii. 329,/.

xii. 136.

i. 57.

ix. 170.

ix. 46, 47.

vi. 184.

xi.l28,#.

.. i. 440; iii. 395.

ii. 381.

i. 460.

xu. 329,/.

V. 297.

V. 298.

xi. 144.

iii. 173.

i, 57.

X. 170.

ix. 40.

V. 127.

ix. 134.

liii. vindicated, etc., xii. 455-485.
liii. 5, 6, V. 35, 144 ; x. 225, 266.

285.
liii. 6,
liii. 10,
liii. 10, 11,
liii. 10-12,
liii. 11,
* liii. 11,
liii. 12,
liv. 5,
liv. 7-10,
Iv. 7-9,
*lvi. 7,
Ivii. 15,
Ivii. 15-19,
Ivii. 17,
Ivii. 17, 18,
Ivii. 20,
lix. 21,
Ixi. 1,
Ixi. 2, 3,
l.xii. .5,

i. 353; xii. 443,^.

xii. 503.

xii. 604.

X. 171.

V. 127; X. 214, Jf, 22-1.

ix. 576.

X. 194, /.

ii. 54; xi. 273,/.

xi.26',ff.

vi. 499,/; ix. 40.

viii. 285.

ix. 428.

iv. 372-376 ; vi. 71.

vi. 63.

ix. 47,/.

vii. 276.

. . xi. 310, J7, 331.

iii. 172.

i. 250.

ii. 118.

Chap.
Ixiii. 1-3,
Ixiii. 10,
* Ixiii. 17,
Ixiv. 6,
Ixv. 17,
Ixvi. 1,
Ixvi. 21, 22,

Vol.
ix,125,/.
iv. 416,/;ix. 147.
ix. 296.
V. 229.
ix. 135.
xii. 94.
ix. 133.

iii. 14,
* iii. 15,
iii. 22, 23,
V. 3, 4,
vii. 31,
ix. 2,

*xv. 19,20,
xvii. 9, 10,
xxiii. 6,

249, #.
xxiii. 26-29,
xxxi. 3,
xxxi. 31,32,

236,/.
xxxi. 31-34,
xxxi. 33, 34,
xxxii. 38-40,
xxxii. 40,
xxxiii. 15, 16,
Ii. 5,

ix. 427

ix. 452

ix. 425.

iii. 614, f.

XV. 38, ir.

ix. 171.

viii. 133.

vi. in,#,212,/

V. 296, ff; xii.

xvi. 315,/.

xi. 179.

vi. 470, #; X.

xi.208,#.
xvi. 465.

xi. 208,^.

vi. 338,jf.

xii. 250, f.

ix. S.'ff.

Lamentations.

iii. 18-22, . . vi. 417.

iii. 26, . . vi. 418.

iv. 7, . . ii. 50.

V. 7, .. 1.353,

i. 3,

* xvii. 24,
xviii. 23, 32,
xviii. 24, 25,
xxiv. 13,
xxxvi. 27,
xxxviii. 22,

* xlvii. 11,

EZEKIEL.

xvi. 299.

viii. 315.

X. 386,/.

xi. 613,^

ix. 147.

xi. aso.

ix. 142.
ix. 179, 190.

Daniel.

vii. 9, .. ii. 49.

vii. 9, 10, 14, . . ix. 142.

* vii. 15, 16, . . viii. 367.
vii. 27, . . viii. 261.
ix. 18, . . V. 32.
ix. 24, i V. 392 ; v. 144 ; xi. 292,

398.

xii. 1-3, . . ix. 142.

xii. 1, 7, 10, 13, . . ix. 146.

xii. 3, .. v. 128.

xii. 10, ix. 142, 143, 144

* xii. 13, .. viii. 345.

ii. 14,
ii. 14 to end,
ii. 19, 20,
V. 15,
X. 11,
xi. 12,
xiv. 1-8,
xiv. 2,
xiv. 3,
xiv. 6, 6,

iii. 2,

HOSEA.

Joel.

iv. 13,

V. IS,

AM03.

ix. 426.

xi. 273,jf:

ii. 54.

vi. 63.

vi. 200.

ix. 312.

i. 455, f.

vi. 184.

ix. 425.

iii. 396, /,

ix. 142.

Iii. 49.
ix. 149.

586

INDICES.

Chap.

MiCAH. Vol.

Chap.

Vol.

Chap.

Vol.

V. 2,

i. 8S.

xviii. 11,

ix. 104.

i. 14, i. 46, 225, 2-02, 289 ; ii. 47,

vi. 6, 7,

vi. 3S5, 524.

xviii. 15-20,

XV. 177 ; xvi. 160,

381, 415

; xii. 225,.^.

« vi. 8, ix. 84, 93, 102, 112, 121. |

167, #.

i. 14, 16,

.. ii. 66; iii. 521.

Vii. 7,

i. 460.

xviii. 17,

XV. 270, #

i. 16, 17,

ii. 47.

*vii. 14,

ix. 271.

xviii. 17, IS,

xvi. 65.

i. 18, i

91

; ii. 80, f; X. 547.

xviii. 18-20,

xvi. 169.

i. 29,

X. 341.

Habakkuk.

xviii. 32-35,

xi. 630

i. S'2,

iii. 74,/

i. 13,

X. 513.

XX. 28,

X. 214,jf.

iii. 3-6,

iii.

207, ff; vi. 5t5,/.

ii. 1,

ix. 114.

xxiii. 26,

xvi. 465.

iii. 13,

i. 92.

* ii. 4,

ix. 490, 505, 510.

x.xiv. 12,

vi. 111.

iii. 14-18,

V. 305.

*iii. 1-9,

viii. 77.

xxiv. 24,

xi. 196, ^.

iii. 16,

ii.21.

iii. 16,

ix. 175.

xxiv. 26,

iii. 186.

iii. 17,

X. 312.

iU. 17, 18,

ix. 415.

XXV. 14^30,

iv. 504 ; ix. 448.

iii. 34,

iii. 172,/

Zephaniah,

xxvi. 28,

x.214,jf.

iv. 10,

i. 439.

iii. 17,

i. 60.

xxvi. 41,

xi.9l,ff,VZ-i,ff.

iv. 10, 12,

vii. 278. #.

x.xvii 3,

vi. 438.

iv. 14,

..iv.3S8;xi.352.

Zechaeiah.

* -xxviii. 17,

ix. 569.

iv. 42,

X 342.

iii. 9,

ii. 73.

xxviii. 19,

. . iii. 193 ; x. 297.

V. 17, 18,

xii 175.

vi. 13,

.. i. 56; xii. 500.

xxviii. 19, 20

, . . XV. 144.

V. 19, 20,

iii. 198,/

xu. 10, i.

460 ; ii. 249 ; iv. 254,.rf,

xxviii. 20,

XV. 44.

V. 22, 23,

xii. 373,/

2S7; xii. 329,/.

* xxviU. 20,

ix. 571.

V. 23,

i.105,/

xiii. 7,

xii. 501

Mark.

V.37,
vi. 27,

i. 72.
ii. 202; i v. 401, J.

Malachi.

ii. 17,

ix. 360.

vi. 37,

xi. 194,/

i. 6,

ii. 29.

vii. 7, 8,

XV. 38,jf.

vi. 37-40,

xi. 188,^.

1. 13, 14,

xvi. 242.

viii. 22-24,

i. 383.

vi. 4.5,

..il.l5;iv.l67,/.

iii. 1-3,

ix. 146, 149, 166.

ix. 3,

ii. 49.

vi. 51,

X. 338, 342.

iii. 6,

xi. 120.

ix. 22, etc..

vi.502.

* vi. 53,

ix. 620.

iii. 16,

ix. 166.

X. 4.5,

x.214,#.

vi. 56,

xi. 338.

iii. 16, 17,

ix.395.

xii. 33,

. . V. 2S8 ; ix. 122.

viii. 12,

.xvi. 406.

iv. 1,

ix. 142.

xvi. 15,

. . iii. 193 ; x. 297.

viii. 58,

.. i. 226;ii. 390.

iv. 1, 2,

ix. 156.

ix. 39,

ix. 104.

Matthew.

Luke.

X. 11, 15, le

, 27, 28, X. 232.

i. 18, 20,

iii. 163.

i. 35,

iu. 163,#.

X. l-J,

x.--17,.f.

i. 20-23,

ii. 415.

ii. 30,

vi. 5i9.

X. 26-36,

xii. 198.

iii. 11,

iii. 77.

iii. 22,

iii. 74, f.

X. 27-29,

xi.283.#.

iii. 16,

m. 74,/

iv. 13,

vi 295.

X. 23, 29,

ii. 139.

iii. 17,

i. 57.

iv. 14,

iii. 175.

xii. 32,

ii. 16.

* iii. 17,

ix. 612.

vi. 37,

XV. 136.

* xii. 32,

ix. 592, 594.

V.

v. 299, /

vi. 45,

vi. 170,i?^.

xii. 41,

xii. 281.

V. 16,

i.x. 123.

vii. 29,

V. 129.

xiii. 12-15,

XV. 465,/

v. 17,

.. i. 135; V. 299.

vii. 47,

vi. 290.

xiv. 1,

.. i. 12S;ii. 13.

V. IS,

iv. 213.

viii. 13,

vi. 102.

xiv. 6,

i. 80 ; ii. 109, 121.

V. 21-45,

xii. 361,/

X. 9,

iv. 463.

xiv. 10,

i. 71.

V. 44, 45,

XV. 70.

X. 29,

V. 129.

xiv. 15,

i. 139,jf.

vi. 6,

vi. 300,/

xi. 13,

iv. 386.

xiv. 16,

iv.

361,^, 377; X. 385;

vi. 13,

vi. 101.

xi. 50, 51,

i. 354.

xi. 31.5,

ff-

vii. 1, 2,

XV. 136.

xii. 8-10,

iii. 88.

xiv. 16, 17,

xi. 309.

vii. 2-3,

X. 291.

*xiii. 1-5,

viii. 597.

xiv. 17,

iv.387,#.

vii. 25,

ix. 50.

xiv. 31, 32,

vi. 521.

xiv. 23,

ii. 21.

viii. 16, 17

, . . iv. 464.

xvi. 15,

V. 129.

xiv. 26,

ii. 16, 236,.^; 252.

ix. 12,

ix.360.

xvi. 16,

vi. 567.

xiv. 30,

xii. 487.

ix. 12, 13,

ix. 104.

xvi. 27-31,

iv. 75.

XV. 1, 2,

V. 179.

xi. 4, 5,

iv. 463.

* xvi. 29,

viii. 497.

XV. 1, 4, 5,

. . iii. 520, 531.

xi. 12,

vi. 567.

xvii. 21,

xvi. 465.

XV. 2,

vi. lO.jf:

xi. 19,

V. 129.

xviii. 8,

ix. 139, 140.

XV. 4,

.. i.x. 376 ;xi. 351.

xi. 20,

xvi. 405.

xviii. 9-14,

.r v. 301, f.

XV. 5, ix. 105, 109; xi. 340,351.

xi. 25, 26,

X. 292.

xviii. 14,

V. 129.

XV. 8,

Lx. 122.

XI. 28,

ix. 301.

xxi. 15,

. . iv. 454, f, 480.

XV. 26,

xi. 309; xii. SiO.

xi. 29,

ix. 126.

xxi. 25-36,

ix. 138, /

xvi. 1-7,

ii. 222,jf:

xii. 29,

xi. 307.

xxi. 34,

ix. 173.

xvi. 7,

xi. 309.

xii. 31, 32,

iii. 88.

xxiii. 34,

X. 195,/

xvi 7-11,

X. 384, /".

xii. 35,

vii. 279.

xxiii. 46,

ix.339.

xvi. 8-11,

iv. 3G4,jf:

xii. 37,

V. 129.

xxiv. 45,

iv. 132

xvi. 13,

iv.

142,/, 167,/; ix.

xiii. 20, 21

xi. 6.58.

70 ; xi.

344, #; xii. 340, /

xiii. 45,

ix.469.

John.

xvi. 13-15,

iu.l9o,ff.

XV. 9, 13,

xv.ZS,ff.

i. 1,

..i.71;xii.215,f.

xvi. 14,

ii. 239,/

XV 19,

vi. 169, f.

i.1-3,

u.389,#.

xvi. 20, 27,

ii. 20.

xvi. 16,

i. 29,ir; xii. 309.

i. 3,

xii. 2i9.

xvii. scope,

xii. 5C6.

xvi. 17, 18

i. 3U,j.

i. 4, 5,

xvi. 466.

xvii. 3,

V. 407.

xvi. 18,

i. 6,ff; xiii. 245.

i. 4, 9,

i. 81.

xvii. 5,

i. 55.

xvi. 19,

XV. 512. jr.

i. 5,

xvi. 469.

xvii. 6,

ii. 177.

xvii. 2,

ii. 49.

i. 9, X.

198,340; xvi. 473, jf.

xvii. 10,

xii. 313.

xvii. 5,

i. 67.

i. 10.

.. xii. 219, 222,#.

xvii. 11-15,

20

xi.367,jf

*xviii. 7,

ix. 352.

i. 12,

.. V. 304; xvi. 36.

xvii. 11, 22

xii. 307,/

INDICES.

587

C%ap.
xvii. 17,
xvii. IS, 19, 25,
xvii. 19,
xvii. 20-23,
xvii. 21, 22,
xvii. 21-23,
xvii. 24,
XX 17,
XX. 30, 31,
xxi. 15-17,

Vol.

xvi. 329.

XV. 82.

X. 210.

xv:. 191.

xi. 338.

X. 196.

i. 237, 285, f.

i. 249.

iv. 76.

xvi. 75, #.

Acts.

i. 15, 23, . . ix. 434.

ii. 22, . . xii. 174.

ii. 38, 39, . . T. 105 ; vi. 466.

iii. 19, 21, .. i. 61

iii. 20, 22, . . xii. 349.

iii. 21, .. iv. 356,/.

V. 9, . . iii. 87.

vi. 1, 3, 5, 6, .. XV. 503,/.

vi. 1-5, . . ix. 434.

vi. 2, 3, 5, . . XV. 495.

vi. 4, . . xvi. 77.

vi. 15, . . i. 383.

vii. 51, . . ii. 267, 258.

vii. 55, 56, .. i. 3S3.

viii. 13, 20-23, . . x\'i. 160, /.

ix. 31, . . ii. 250.

X. 38, . . xii. 174.

X. 44, . . iii. 118.

xi. 2, 3, . . xvi. 228.

xi. 15, . . iii. 118.

xiii. 2, 4, . . iii. 85.

xiii. 38, 39, . . v. 129.

xiv. 15-17, . . vi. 429.
xiv. 23, ix. 435 ; xv. 495 ; xvi.

56, 60, f.
XV. xvi. 207, 208, 230, 231.

XV. 1-4, 6, 12, 22, 23, 30, xvi. 47.

XV. 9, .. iii. 446.

*xvi. 9, .. viii. 5.

xvii. 23-27, . . vi. 429.

xviii. 9-U, .. XV. 83.

xix. 6, . . iv. 452.

XX. 17, 18, . . xvi. 45.

xx. 28, ii. 416; xii. 261,^;

xvi 75, ff'.

XX. 29, 30, .. vii. 65,#.

xxi. 9, . . iv. 452.

xxvii. 24, . . xi. 459.

Romans.

i. 3, . . i. 225.

i. 16, iv. 95, 104; xvi. 323,/.

♦ i. 16, . . ix. 217, 229.
i. 17, iv. 85; v. 24,/; vi. 410;

viu. 227 ; ix. 169.

i. 18, .. X. 544,jf.

i. 19, iii. 24 ; v. 25, 26.

i. 20, . . iv. 87.

i. 28, vii. 84.

i. 32, V. 423; x. 515, 618.

ii. 13, . . V. 1-29.

ii. 14, 15, . . V. 422 ; vi. 273.

iii. 4, V. 129.

iii. 20, .. V. 423

iii. 21, . . V. 308.

iii. 23-25, . . xii. 517.

iii. 24, 25, . . xii. 524, ff:

iii. 24^26, .. v. 309,jf.
iii. 27, V. 312 ; vi. 526 ; ix. 120.

iii. 28, . . V. 313.

iii. 31, . . V. 313, 377,jf.

iv. 2, . . vi. 526.

iv. 3, 4, . . V. 314, f.

iv. 6-8, . . V. 320.

Chap.
iv. 13-15,
* iv. 20,
iv. 22-24,
iv. 25,

V.

V. 1,
V. 2,
V. 5,
*v. 5,
V. 8,
V. 12,
V. 12-21,
V. 18,
V. 18, 19,
V.21,
vi.

vi. 1, 2,
vi. 1, 15,
vi. 2-6,
vi. 3-6,
vi. 5, 6, 11,
vi. 6,
vi. 14,
vi. 17,
vii. 1,
vii. 7,
vii. 12,
vii. 15-17,
vii. 17, 20,
vii. 19-22,
vii. 21,
vii. 23,

vii. 23S.
viii. 1-4,
viii. 1-13,
viii. 2-4,
viii. 3, 4,
viii. 6, last clause.

Vol.

ix. 105.

viii. 211 ; ix. 19.

V. 313,i?-.

X. 225./.

xi. 348.

.. ii. 252; vi. 334.

ii. 252.

ii. 21, 240 ; xi. 3:33.

ix. 606.

X. 324.

V. 179.

X. 225,/.

. . ii. 163 ; x. 353.

xi. 514, #:

xi. 387.

vi. 61, 116.

V. 377,jf.

vi. 84.

ii. 100.

xi. 393.

vi. 30,. #:

ix. 108 ; vii. 505-560.

vi. 456.

vi. 163.

vi. 313, f.

vi. 472.

vi. 199.

xi. 105,^.

xi. 515, f, 525, f.

vi. 157,jf.

vi. 189, 195, #,202, J^;

v. 338.

iii. 547, #.

ii. 99.

V. 35.

vii. 267-497.

viii. 7, iii. 271 ; v. 46 ; vi. 176,
viii. 9, 11, iv. 387, ff; xi. 332.
viii. 10, . . ix. 349.

viii. 11, xi. 334, 335, 341.

viii. 13, vi. 5, #, 33 ; xi. 392.

viii. 14, .. xi.342,/.

viii. 14-17, . . iv. 410.

viii. 15, iv. 293 ; xi. 3S2.

viii. 16, ii. 241 ; iv. 293 ; xi 335.
viii. 17, ii. 218, 245 ; v. 144.

viii. 23, .. i. 384;iv. 411.

viii. 26, 27, ii. 249 ; iv. 259,/,

271,#;ix. 72,121 ; xi. 346.
viii. 27, iii. 398,/; iv. 285.

viii. 28, . . vi. 636.

viii. 2.S-30, xi. 163,#; xii. 554.
viii. 28, 35-39, . . xi. 149,^

viii. 30, . . V. 130, f.

viii. 32-34, . . x. 293.

viii. 33, 34, x. 225,/; xi. 370 ;

xii. 518.
X. 3, vii. 153; ix. 169, 360.

X. 3, 4,

V. 3.38, jf

X. 5-9,

V. 407.

X. 29,

xi. 122.

xi. 6,

V. 172.

xi. Ifi, 17,

xi. 340.

xi. 32,

xii. 515,/.

xii. 1, 2,

xi. 384.

xii. 2,

ix. 161.

xii. 4-8,

iv. 505 ; ix. 448.

xii. 6,

iv. 462.

xii. 6, 7,

xvi. 42.

xii. 6-8,

.. xvi. as, 123, jr.

xii. 8,

XV. 504,/, 512, #.

xiii. 11-14,

ix. 166.

xiii. 12,

vi. 258.

ClMp. Vol.

xiii. 14, .. vi. 198.

xiv., XV., scope, xv. 150,/.

xiv. 3, 4, 10, .. XV. 136.

xiv. 7, . . ii. 252.

xiv. 9, 11, 12, . . X. 375.

xiv. 15, . . X. 360.

xiv. 22, .. xvi. 247.

XV. 13, . . ii. 251.

XV. 27, . . xvi. 229.

xvi. 25, 26, . . iv. 78.

1 Corinthians.

i. 9, . . ii. 40.

i. 11, . . xvi. 225.

i. 18, .. xvi. 323,/.

i. 24, i. 58; ii. 09, 79, /f.

i. 30, ii-V9,#; v. Ui,'f.

ii. 6, . . ix. 96.

ii. 8, . . xii. 326.

ii. 10-12, .. iii. 78,/.

ii. 12, vi. 546;xi. 332.

ii. 14, iii. 257, #; v. 45, #.

iii. 18, . . iv. 467.

V. 1, . . xvi. 225.

V. 1,2, 5-7, .. xvi. 160,/.

V. 1-7, xvi. 160,/, 163, 172.

V. 4, . . xvi. 169.

vi. 11, .. V. 131,/.

vi. 20, .. xii. 419.

viii. 1, . . vi. 301.

viii. 6, i. 219; xii. 324, #.

viii. 11, . . X. 361.

ix. 27, vi. 10,Jf; xi. 418.

X. 12, 13, .. xi. 462.

X. 13, . . vi. 116, 277.

*x. 16, .. ix. 523, 529.

X. 17, . . xvi. 246.

X. 20, . . iii. 30.

X. 32, . . xvi. 228, 244.

xi. 3, . . xi. 339.

xi. 18, 20, 21, . . xiii. 101.

* xi. 23-26, . . ix. 582, 589.

* xi. 24, . . ix. 563.

* xi. 26, . . ix. 538, 616.
*xi. 28, .. ix. 544, 554.
xii. 1, .. iii. 15,#.
xii. 3, . . vii. 51.
xii. 4-6, . . il. 10.
xii. 4-7, 8, 11, . . ix. 75.
xii. 4-10, . . xvi. 38.
xii. 7-11, iv. 454,,#.

* xii. 11, ix. 441.
xii. 12, V. 179 ; xi. 339.
xii. 12-20, . . iv. 617.
xii. 12, 13, 25, 26, vi. 690.
xii. 13, . . xvi. 246.
xii. 28, iv. 439, jT; xv. 504,/.
xiii. 9, 10, 12, .. vii. 337.
xiii. 12, 1. 375,/, 378 ; vi. 65.
xiv. 24, 25, . . iv. 93.
xiv. 26, .. xvi. 243.
XV. 10, . . ill. 535.
XV. 22, . . X. 352.
* XV. 31, ix. 334, 340, 346.

2 Corinthians.

i. 5, 6, . . ii. 250, f

i. 12, . . V. 155.

i. 20, . . X. 251 ; xi. 230.

i. 21, ii. 246,#; iv. 390, 2f.

i.22, ii. 243,ir;iv. 400,/;

407,ir; xi. 323, ^^

ii. 6, . . xvi. 161.

ii. 6-8, .. xvi. 163, 172.

ii. 16, . . iv. -!57.

iii. 5, . . ix. 109.

688

INDICES.

Chap. T^ol.

iii. 6,8, iv. 392; ix. 445.

iii. 7-10, .. ix. 81,/.

iii. 7-11, . . XV. 468.

iii. 13, 14, 16-18, iv. 131,/.

iii. 17, .. iv.293.

iii. 18, i. 51, 221,413 ; vi. 64, 457.
iv. 2-4, . ■ xvi. 321.

iv 4 i.404,405;iii.30;xi.306.
iv. 6*, i. 73; iv. 168,jr; V.411,
418, 433.

* iv. 10, . . ix. 618.
iv. 16-18, . . vii. 323.
v.2,4,8, .. i-384.
V.5, .- iv.407,#.
v. 7, i.374, if; vi. 67, 561,#.
V 14 .. vi. 134, 241.
v. 14'l5, X. 350,/; xl. 393.
V. 16, . • i- 381.
v. 17, iii. 220,/"; vi. 696,/.
V. 18-21, .. xii. 536,/.
v. 21, V. 35, 347,#; x. 211,

284, 294.

* v. 21 . . ix. 521.
vi. 3, ' . ■ xvi. 228.
vi. 8-10, .. ii-38.
vi. 14, . . xvi. 6.

* vi. 16-18, . . ix. 285.
vii. 1, vi. 42, 240 ; vii. 176 ; xi.

271,/, 384, 402.
vii. 11 ■ • xvi. 229.

viii. 9,' . . i. 208 ; ii. 134.

ix. 15, . . vii. 22.

X. 4-6, . . XV. 512,jf:

xi. 2, . . ii- 55.

xi. 2, 3, ii. 146,Uf ; vi. 293.

Xi. 3, . . vii. 140.

xii. 7,8, .. i.ll4;vi.l29.

xii. 16, . . iv. 456.

xiii. 6, . . i- 405.

xiii. 14, . ii. 46.

Galatians.

i. 4,

ii. 11-14,
ii. 16,
ii. 18,

X. 210.
xvi. 229.
V. 354,/.
xvi. 242.

ii. 20, i. 129 ; vi. 143, 145, 286.

* ii. 20, . • ix. 600.

ii. 21, . . ix. 105.

iii. 4, .. xvi. 242.

iii. 5, . . iii. 112.

iii. 13, 14, . . V. 35.

iii. 29, . . ii. 218.

iv. 4, • • i- 225.

iv. 4, 5, . . ii. 162.

iv. 4-6, . . X. 211,

iv. 6, ii. 249; iii. 60,Jf; iv.

265 ; xi. 332.

V. 7-12, . . xvi. 164.

V. 16-25, . . iii. 552.

V.17, vi. 161,jf, 178, 189, 253;

ix. 381.

V. 19-21, . . V. 12.

V. 24, .. vi. 30,/.

vi. 1, . . vi. 118.
vi. 14, iii. 560,/; vi. 143, 250.

vi. 16, . . XV. 385.

Ephbsians.

i. 4,

i. 62; iii. 592, Jf:

i. 4, 5,

xii. 554.

i-7,

V. 144.

i. 8-10,

i. 367,Jf:

i. 9, 10,

. . i. 64, 62, 266.

i.l3.

ii. 242,/; iv. 400,/.

ix. 120.
v. 356,Jf; ix. 107.

Chap. Vol.

i. 14, . . Iv. 407,j^

i. ]7, .. ix. 71.

i. 17-19, . . iv. 133, jf:

i. 20-22, . . ii. 70.

ii. 1, . . iii. 282, ff:
ii. 2,
ii. 8, 9,
ii. 8-10,

ii. 10, . . V. 380.

ii. 12-16, .. xii. 538,/.

ii. 14, . . xi. 398.

ii. 15, .. vi. 177,/.
ii. 18, i. 113 ; ii. 10 ; xii. 387.

* ii. 18, . . ix. 63, 69.
ii. 19-22, i. 34 ; ix. 54, 65.
ii. 20, . . xvi. 307.
iii. 14, 15, .. iil2.
iii. 16-19, . . xi. 386.
« iii. 19, . . ix. 609.
iv. 3, 4, . . XV. 106.
iv. 7, 8, 11-13, . . XV. 10.
iv. 7-13, . . XV. 47.
iv. 7-16, . iv. 486,jf:
iv. 8, i. 247, 350; iv. 422,/.

• iv. 8, . . ix. 431.
iv. 9, .. ix. 440.
iv. 11, iv. 439,^441,/.
iv. 11-15, vi. 284,/; xvi. 37, 38.
iv. 15, . . V. 179.
iv. 15, 16, iv. 517 ; xv. 107 ;

xvi. 189.

iv. 17, 18, . . iii. 249,jf:

iv. 20-24, . . vii. 113.

iv. 21, .. vi. 456,/.

iv. 22-24, .. iii. 221,/.
iv. 30, ii. U8,jSr, 230, 264,jf ;

iv. 373,/, 400,jr, 413, #;vi.

65 ; xi. 621.

V. 2, . . xii. 408.

V. 8, .. iv. 171,/.

V. 11, . . vi. 268.

V. 13, . . xvi. 319.

V. 18, . . vii. 300.

V. 25-27, . . X. 210.

V. 25-32, . . i. 356 ; v. 179.

V. 31, 32, . . xi. 340.
vi. 18, .. iv. 297,^; vi. 126.

Philippians.

i. 1, . . xvi. 44.

i. 6, . . iii. 388,^

i. 23, . . ix. 349.

ii. 5, . . ix. 126.

ii. 5-8, . . i. 323-330.

ii.6, .. xii. 285, jf:

ii. 6, 7, .. ii. 134,/.

ii. 6-8, i. 69, 207, 232.

ii. 9, . . ii. 70.

ii. 12, 13, . . xi. 464.

ii. 13, . . xi. 464.

iii. 7, 8, . . ii. 138.

iii. 7-9, . . ix. 104.

iii. 8, . . ix. 363.

iii. 8, 9, . . V. 297, 863,jf:

iii. 8-12, . . i. 4.

iii. 10, iii. 561; V. 419; xi. 393.

* iii. 10, .. ix. 679.

iii. 12-14, . . vi. 196, /.

iii. 21, . . i. 245.

iv. 6, . . iv. 294.

iv. 7, . . vi. 134.

iv. n, .. ix. 119.

Chap. Vol.

i. 9-11, . . v. 433.

i. 10, . . i. 265.

i. 13, iii. 270,jri v. 434.

i. 13, 14, . . xii. 518.

i. 15, i. 70,/; xii. 311 ; xii. 322.

i. 15-18, .. i. 63,/.

i. 16, 17, . . xii. 265, Jf

i. 19, .. ii.l52.

i. 20, .. i. 370.

i. 21, . . iii. 271 ; x. 261.

i. 24, . . ii. 145.

i. 27, . . vii. 321.

ii. 2, . . V. 419 ; vi. 458.

ii. 3, .. ii. 80,/, 247.

ii. 9, . . xii. 323.

ii. 15, i. 248 ; ix. 439 ; xi. 305,jf:

ii. 19, iv. 617 ; V. 179 ; xi. 339 ;

xvi. 189.

iii. 2, . . vi. 250.

iii. 3, iv. 388 ; vi. 286 ; ix. 382.

iii. 3, 4, . . iii. 622.

iii. 5, iii. 539, jT, vi. 9,jf 33,

176, 200.

iii. 10, . . V. 433.

iii. 12, 13, . . iii. 698, j?^

* iii. 14, . . ix. 256, Jf:

iii. 14, .. xiii. 111.

1 Thbssalonians.

i. 6,

xvi. 323,/.

ii. 13,

iv. 94.

iv.3.

ii. 182.

V. 19,

ii. 266, 267.

V. 22,

vi. 194.

V. 23,

. iii. 367, f, 420.

COI.OSSIANS.

2 Thbssalonians.

i. 1, . . xvi. 189.

i. 4, 6, . . ix. 124.

ii. 7, . . vii. 212.

ii. 10, .. vi. 212,/.

ii. 10-12, vii. 43, 86, 98, 140,

141,142,158,213; ix. 324.

ii. 13, . . i. 63 ; ii. 316.

ii. 13, 14, . . xi. 203.

ii. 16, . . ii. 251.

iii. 7, . . xvi. 164.

iii. 17, 18, . . ii. 47.

1 Timothy.

i. 1, . . X. 164.

i. 12-16, . . vi. 447.

i. 13-15, . . ix. 104.

i. 15, .. v. 419; x. 209.

i. 19, 20, .. xvi. 161,/.

ii. 4, . . X. 381.

ii. 4, 6, . . X. 343, ff".

ii. 13, 14, .. vi. 212,/.

iii. 1, . . ix. 123.

iii. 8-13, .. XV. 606,/.

iii. 13, .. xvi. 148, Jf.

iii. 15, . . iv. 30.

iii. 16, i, 49, 247; ii 416; xii.

294,#.

iv. 1, 2, vii. 66,^, 160, Jf:

iv. 10, .. X. 190,/.

V. 17, XV. 604,/; xvi. 115, Jf:

vi. 16, . . xvi. 466.

2 Timothy.

i. 6,

xvi. 324.
iv. 173.

i.6,

i. 12,

I ii-1, 2,

ii. 15,

iv. 320,jr.

ix. 338.

vii. 66, Jf:

iv. 510,/.

INDICES.

589

Chap.
ii. 19.
*iil. 1,
iii. 1-5,
iv. 1, 2, 4,

roi.

iii. 593; xi. 179,Jf.

ix. 320,jf:

.. vU. 101,160,#.

vii. 93, jf.

Titus.

i. 2,
i. 3,
i. 5-9,
1.16,
ii. 11, 12,
ii. 13,
ii. 14,
iii. 3-5,
iii. 4-7,

ver. 18,

. . i. 56 ; ii. 178.

X. 164.

xvi. 44.

vi. 454.

xi. 387, 402.

xii. 257,#.

.. iu. 630; x. 210.

xi. 124.

ii. 189, 190 ; v. 133.

Philemon.

V. 170, 182, 260.

Hebrews.
i. 2, . . xii. 271, JT

i.3, i. 71, 73; V. 144; xii. 322;
xii. 278, jf;

ii. 4,
ii. 9,

ii. 10, 17, 18,
ii. 11,
ii. 14, 15,
ii. 16,
ii. 17, 18,
ii. 18,
iii. 12, 13,
iii. 13,
iv. 2,
iv. 12,
iv. 14,
iv. 14, 16,
iv. 15,
iv. 15, 16,
iv. 16,
V. 6, 7,
V. 9, 10,
vi. 4,
* vi. 4^6,
vi. 4-6, 9,
vi. 4-8,
vi. 5,
vi. 17, 18,
vi. 18,
vi. 19, 20,
vi. 20,
vii. 15, 16,
vii. 19,
vii. 22,
vii. 25,
viii. 1, 2,
viii. 3,
viii. 4,
viii. 6,
viii. 8-12,
ix. 2,
ix. 8,
ix. 12,
ix. 12-14,
LX. 14,
ix. 24,
ix. 28,
X. 1,

X. 1-4, 10, 14,
X. 1-7,
X. 4,

iii. 121.

X. 349.

xii. 404.

i. 355.

i. 355, jT; X. 210.

xii. 299,^

vi. 81.

vi. 288.

vi. 52.

vi. 2n,jf; ix. 166.

vi. 76, 113.

iv. 93.

1. 248.

ix. 64.

ii.l41,jf:

vi. 82, 136.

ii. 142, jf; ix. 109.

xii. 409.

xii. 407.

xi. 649,^

vii. 31-51.

xi. 465.

xi. 638,jf:

ii. 246; iv. 478,/.

vi. 432 ; ix. 32.

ii. 251.

i. 253.

ix. 63.

xii. 405,/.

xii. 367, f.

V. 181.

xii. 407.

xii. 405.

xii. 421.

xii. 405.

xii. 367,/.

vi.470,^;x.236,/.

xi. 398.

ix. 55.

. . xii. 407, 410.

x. 211.

iii. 176, Jf.

. . i. 263; x. 184.

xii. 407.

i. 3S7.

V. 146.

xii. 421, Jf

xii. 501.

X. 5, xii. 303,/, 429 ; xii. 502.
X. 7, 10, . . xii. 498.

x. 10, 14, V. 144.

X. 14, . . xi. 291.

X. 19-22, iii.425;iv.293,/";ix. 55.

C'Juip. Vol.

X. 21, 22, . . ix. 64.

X. 23, 24, .. ix. 166

s. 25, . . XYi. 139.

X. 26-29, .. xi. 638.

X. 29, .. X. 364.

X. 38, .. xi. 655.

xi. 1, . . i. 50.

xi. 4, . . vi. 464.

xi. 6, . . iii. 413.

xi. 26, . . ii. 137.

xi. 33, 34, . . ix. 109.

xii. 2, . . i. 460.

xii. 5, 6, ii. 259,/; vi. 579.

xii. 6, . . ix. 110.

xii. 15, . . ix. 386.

xii. 22-24, . . i. 255.

xii. 23, . . i. 405.

xii. 26-28, . . ix. 135, 138.

* xii. 27, .. viii. 247,^

xii. 28, 29, . . Lx. 99.

James.

i. 2, 12-14, vi. 115 ; vii. 272.

i.5, .. iv. 457.

i. 9, 10, . . ix. 119.
i. 14, vi. 117, 214, ff, 260, ff.

i. 14, 15, .. xi. 510,#.

i. 16-18, . . xi. 121.

i. 18, . . vi. 596.

i. 18, 19, . . xii. 419.

i. 23, 24, .. vi. 292,/.

*ii. 3, .. viii. 547, #

ii. 14 to end, .. v.S8i,ff.
iv. 1, vi. 189, 195, j?^ 200, 605,

iv. 15,
V. 2,
V. 7-9,
V. 14, 15,

i. 8,

i. 10, 11,
i. 14, 15,
i. 18,
i. 20,
i. 23,
ii. 2, 3,
ii. 4, 5,
ii. 9,
ii. 11,
ii. 12,
ii. 24.

266.
iii. 6-8,
iii. 15,
iii 16,
iii. 18,
* iii. 18,
iii. 18-20
iv. 19,

xii. 130.

xvi. 47.

ix. 138, 139.

iv. 465.

1 Peter.

vi. 333,/.

xvi. 298.

xi. 383.

ix. 161.

.. i. 56;v. 179,/.

. . iv. 95 ; vi. 596.

i. 442.

ix. 55,/.

iv. 394.

. . vi. 198, Jf; 605.

. . V. 155 ; ix. 123.

i. 353; V. 35, 144; X. 212,

i.3,/

xvi. 228.

V. 155 .

i. 353.

ix. 566.

i. 90; ix. 147.

xi. 246.

i. 3, 4,
i. 3-5,
i. 3-6,
i. 3-10,
i. 4,
i. 4-10,
i. 5-7,

i. 5-7, 10, 11
i. 16-21,
i. 18-21,
i. 19,
i. 20, 21,
i. 21,
ii. 1,
it. 9,
ii. 18-22,

2 Peter.

xi. 402.

iii. 395.

xi. 271,/.

vi. 340.

iii. 21 ; V. 430 ; xi. 337.

i. 441.

iii. 392.

vi.668,/.

iv. 76.

xvi. 317,/.

iv. 97 ; xvi. 320, 467.

ii. 236 ; xvi. SOO.jf

iii. 132.

vii. 65, JT) X. 362,jf:

vi. 116.

xi. 662.

Chap. Vul.

ii. 19, . . vii. 238.

iii. 7, . . ix. 142

iii. 9, vi. 262, 451 ; x. 348 ; xii.

559.

* iii. 11, ix. 131,141, 157,168,399.

iii. 13, .. i.vl34,/.

iii. 16, .. ix. 175.

i. 1, 2,

i JUHJN

.56; iv. 360.

i.3.

ii. 5,/.

i.5.

xvi. 466.

i. 6,

ii. 39.

ii. 1,

vi. 339.

ii. 1, 2,

vi. 255,

/; X. 330, #.

ii. 4,

ii. 39.

ii. 7, 8,

..

i. 136.

ii. 15,

ix. 387.

ii. 16,

ix

161 ; vi. 113.

ii. 19,

xi. 594.

ii. 20, 27,

ii. 246,jr; iv. 144,jf;

167,/, 390,^

ii. 27,

ii. 16.

iii. 1-3,

vi. 240.

iii. 8,

xi. 307.

iii. 8, 9,

xi. 561,Jf:

iii. 16,

xii. 263, /

iii. 24,

iv. 405.

iv. 1-3,

i. 9; iii. 32,/.

iv. 2,

xii. 302.

iv. 3,

iii. 63.

iv. 8,

ii. 19.

iv. 8, 16,

iv. 370.

iv. 9,

ii. 82.

iv. 9, 10,

X. 324.

iv. 10,

xii. 556.

iv.1.3.

iv. 405.

iv. 14,

X. 342.

V. 7,

ii. 9,/.

V. 7, 8,

V. 406.

V. 10, 11,

i. 100.

V. 20,

iv. IGi.jff:

ver. 8,

JUDE.

ver. 10, applied to Socinians, i. 83.
ver. 22, 23, . . iv. 177.

Revelation.

iv. 394.

xii. 259, Jf

. . ii. 49 ; ix. 99.

XV. 512,jf:

V. 644.

vi. 98, #, 302, 138, jf:

vi. 544.

iv. 394.

.. ii.40; vi. 138.

i. 57.

i. 252.

i. 108,^

ix. 134.

ix. 139.

ix. 507-509.

i. 258.

vi. 17.

X. 184.

ix. 507-509.

ix. 507-509.

viii. 202.

ix. 507-509.

vi. 164.

i. 407.

V. 134.

XV. 38,jf.

i.6,

i. 8,

i. 14,

ii. 2, 20,

ii. 9,

iii. 10,

iii. 17,

iii. 18,

iii. 20,

iv. 11,

V. 6,

V. 6-14,

vi. 14,

vi. 16, 17,

vii. 7, 9-12, 14, 15,

viii. 3, 4,

ix. 3,

xiii. 8,

xiii. 11, 16,

xiv. 6, 7, 10,

xvii., xviii.,

xviii. 7, 8, 17,

xxi. 8,

xxi. 22,

xxii. 11,

xxii. 18.

590

INDICES.

VIII.— INDEX OF EEFERENCES TO AUTHORS, OPINIONS,
COUNCILS, AND SAYINGS.

Several Works are referred to without the Authors' Names.

Abbot, ad Thorn., xi. 31, 497.
Abtlardus, ii. 375; xii. 28, 402.
Aben Ezra, xii. 457 ; xvi.36l, 392, 394, 399.
Aben Rost. (Rabbi), xii. 127.
Abrabanel, xii. 456; xvi. 388.
Acesius, vii. 14.
Acosla, X. 110, 526.

Acta Eccles. Min. Pol. Syn., xii. 17, 18.
Acts and Men. Hist. Pap., viii. 263.
Ado, xiv. 396.
Adrian, x. 520.

Adrianus, Ferrariensis, xvi. 353,
.^lian, X. 519 ; xiii. 359.
.ffilius Spartianus, viii. 186.
.ffilurus, XV. 260.

.ffischylus, viii. 109, 603; xii. 107, 123.
Agricola, xiv. 315.
Albertus Magnus, 1. 23.
Albinus, i. 23; xiv. 237.
Albo, Joseph, Rabbi, xii. 316.
Alcinous, xii. 107.
Alcoran, xvi. 348.
Alcuinus, XV. 20.

Alexander (of Alexandria), i. 13; xiv. 165.
Alexander Alensis, i. 22 ; ii. 18.
Alscliech, Rabbi, xii. 273.
Alstedius, xvi. 285.
Altaie Christianuni, viii. 29.
Altingius, ii. 369; xii. 28, 43, 67.
Alvarez, x. 52, 73, 86, 107; xi. 21, 71, 72; xii. 130.
Al varus, xiv. 389.
Amama, xvi. 285, 289, 360.
Amatorius, xv. 20.

Ambrose, i. 13, 21, 26 ; iii. 16, 17, 50, 53, 73, 93, 111,

113, 117, 170, 208, 209; iv. 228; v. 348; viii. 5, 44,

80, 118; X. 423,533; xi. 58; xii. 259, 297, 298; xui. 7;

xiv. 228, 437; xv. 26, 196, 198; xvi. 149.

Amelius, xvi. 432.

Amesius, iv. 353; viii. 167; x. 27, 409, 462, 498; xvi.

2S5.
Animianus Marcellinus, vii. 211; xiii. 565; xv. 205.
Amsdorfius, xiii. 361.
Amyialdus, ii. 369 ; iv. 261; x. 148, 222, 229, 230 ; xii.

49 ; xiii 138, 195.
Anabaptists, xiii. 218, 268.

Andradius, xiv. 202, 265, 352,/., 354; xvi. 285, 373.
Annotations on the Bible, viii. 168.
Anonymous, iv. 332; v. 98, 163, 188; xi. 170, 214, 2S7;
xii. 138, 183, 592, 593, 594, 598, 601, 603, 604, 605,
606, 607, 609; xiii. 5, 93, 290, 291, 343, 348, 526;
xiv. 52, 177, 191, 208, 295, 305, 306, 315, 318, S23,
324, 326, 328, 349, 410, 433; xv. 220; xvi. 440, 487.
Anselm, i. 23; v. 16; x.466.
Anthorinus, xv. 200.

Anthropomorphites, x. 303, 309; xii. 99,103.
" Anlidot. Animffi," v. 17.
Antinomians, v. 73, 145.
Anliphanes, xii. 350.
Antitagma Coloniense, v. 68.
Antwerp Bible, xvi. 361.
Apion, viii. 177.
Apollinarius, i. 15.

Appianns, xii. 435.

Aquila, vii. 19 ; xii. 631 ; xvi. 357, 420.

Arabic version of NewTestament,v. 134; xii. 297,293.

Aratus, xii. 98.

Arethas, iii. 93.

Aretine, iv. 228.

Arians and Arianism, vii. 70 ; xii. 13, 632, 633.

Arias Montanus, viii. 257 ; xii. 251, 443, 472, 474;

xvi. 285, 286, 290, 357, 362, 364, 369, 373, 402.
Aristides, xiii. 92.
Aristophanes, xii. 200, 420; xiii. 359; xiv. 16; xvi.

62, 488.
Aristotle, ii. 7, 8, 25, 28, 82, 94, 118, 343; v. 12, 56;
viii. Ill ; X. 262, 497, 5j1, 503, 519, 541, 542 ; xi. 20 ;
xii. 60, 64, 107, 112, 113, 139, 438, 621, 596, 620,
634 ; xiii. 281, 295, 412 ; xiv. 186, 195, 216, 220, 315,
329; xvi. 442.
Arius, i. 13; xi. 489; xii. 16, 67, 72.
Arminians, viii. 10; x. 6, and throughout the
treatise ; 222, and throughout the treatise ; 685 ;
xi. 78, 491, 496 ; xii. 674 ; xiii. 40.
Arminii Filii, x. 16, 125, 129.
Arminius, viii. 167 ; x. 7, 15, 16, 21, 22, 25, 27, 30,
39, 43, 50, 58, 61, 62, 66, 67, 77, 84, 87, 94, 99, 109,
113, 117, 118, 130, 131, 133, 205, 228, 250, 317, 345,
452, 498, 584, 585 ; xi. 86, 518 ; xiii. 8.
Arnobius, viii. 66, 176, 177; xi. 494; xiii. 5C3; xiv.

236, 437, 438.
Arnoldus, ii. 369; x. 95 ; xii. 7, 28, 371.
Arriaga, Rod. de, xiir 140.
Arrian, ii. 88.
Arrowsmitli, xvi. 441.
" Articles of Church of England," x. 110.
Athanasius, i. 10; iii. 93,161, 162, 306; v. 177; viii.
183; X. 420; xi. 24; xii. 171, 307, 389; xiv. 165,
227, 234, 3S4, 437, 478; xv. 354.
Atheists, xi. 492.
Athenagoras, vii. 68 ; xvi. 430.
Audaeus, xii. 106.

Augustine, i. 7, 10, 16, 21, 22, 23, 25, 27, 227, 228;
ii. 6, 25, 26, 33, 81, 82, 88, 99, 114, 119; iii. 26, 64,
94, 117, 132, 137, 143, 212, 213, 221, 203, 241, 249,
258, 260, 262, 2S9, 297, 307, 311, 315, 316, 317, 319,
320, 321, 323, 326, 327, 331, 332, 334, 336, 337, and
throughout the chapter, 420; iv. 4], 112, 22S, 286,
330 ; V. 19, 22, 23, 36, 124, 176, 280, 2S9, 325, 347 ;
vi. 331, 608, 643; vii. 69, 74, 75, 76, 425; viii. 9,
11, 13, 15, 19, 21, 31, 34, 44, 45, 61, 165, 167, 173,
183, 187, 248, a59, 486, 532; x. 7, 11, 23, 27, 28, 32,
36, 40, 48, 52, 68, 65, 66, 71, 73, 86, 103, 104, 106,
107, 116, 152, 205, 423, 432, 466, 488, 536, 560; xi.
19. 21, 60, 61, 62, 63, 64, 65, 66, 67, 72, 431, 494,
497, 558 ; xii. 12, 27, 82, 131, 142, 150, 202, 433, 435 ;
xiii. 8, 11, 31, 91, 109, 128, 154, 201, 296, 414; xiv.
165, 176, 219, 236, 271, 292, 334, 399, 437; xv. 212,
417; xvi. 18, 64, 173, 369, 416.
Augustinus Triumphus, xiv. 389, 390.
Augustus, viii. 74; xii. 591.
Aus. Pop. xii. 593.
Averroes, viii. 166 ; xiv. 217.
Azarias, Rabbi, xvi. 384, 392, 39a
Azorius, xiv. 235, 416, 439, 447.

INDICES.

591

Baehid., xii. 610.
Bagus tie Merit., xiv. 202.
Baijaiis or Bayans, xii. 560 ; xiii. 114.
Baillie, xi. 4.
Baldwinus, xii. 23.
Biilsamon, xiv 230.
Bannes, xiii. 126.
Baiines, Dominicus, xiv. 391.
Baptista Mantuanus, iv. 113; xiv. 272.
Baranzano, xii. 45.
Barclay, xiv 390.
Barnes, xii. 104.

Baron, Robert (of Aberdeen), viii. 505, 516, 526.
Baroaius, x. 409 ; xi. 26 : xii. 2S ; xiv. 210, 231, 232,
23o, 292, 332, 3S9, 3J0, 392, 398, 402, 447, 456 ; xv.
20, 21, 22, 260, 282; xvi. 454.
Bartholus, xii. 610.
Basil, i. 10, 23 ; ii. HO; iii. 22, 94, 108 ; iv. 112; xi.

24 ; xii 69 : xiii. 109 ; xiv. 165, 272 ; xv. 26.
Basilides, v. 3S9 ; xii. 12, 16 ; xiv. 223.
Basilius, Emperor, xiv. 403.
Baxter, ii. 3?i9 ; x 435-479 ; xii. 10, 593-614,
Becanus, viii. ISO, 510, 516.
Becmannus, xii. 20, 2'(9.
Beda, iv. 286; viii. 32; xiv. 332, 396, 468.
Bellarmine, ii 321; iii. 170 ; iv 114 ; v. 11, 32, 55, 56,
60. 68, 129, 138, 154, 169, 196, 201, 220, 231, 279,
296, 346, 351, 353, 370, 373, 3C0; viii. 37, 165, 167,
176, 178, ISO, 1S2, 265, 516 ; x. 16, 62 ; xi. 25, 26,
73 ; xii. 9, .33, 42, 636 ; xiii. 127, 1 3, 414, 454, 473 ;
xiv. 201,216, 227, 233, 235, 256, 262, 292, 293, 326,
389, 390, 391, 392, 416, 439, 447; xv. 9, 15, 45 ; xvi.
14, 18 57, 60, 61, 63, 71, 204, 285, 371, 372, 373, 417,
437, 43S, 45 1.
Benedict, x. 103.
Benno, xiv. 231.
Bereschith Rab., xii. 255.

Bernard, ii. 162 ; iii. 243, 262, 289 ; iv. 281, 330; v.
37, 103, 236 ; viii. 12S, 253 ; x. Ill ; xii. 28, 402 ;
xiii. 125 : xiv. 3S2.
Berno, xv. 20.

Bjrtius, X. 103, 114 ; xi. 78, 191.
Beza, ii. 19, 121, 141, 157, 165 ; iv. 229; vii. 11, f ;
viii. 61, 214 ; xi. 487, 655, 656; xii. 9, 18, 20, 21,
23, 24, 25, 35, 37, 41, 46,98, 2il, 2S9, 297, 636; xiii.
285, 2S6 ; xvi. 60, 289, 230, 382, 335, 306.
" Bibliothcca Patrum," xv. iO.
Biddle, xi. 3, 72 ; xii. 3, and throughout the treatise ;

535, 601.
Biel, ii. 303 ; iii. 309.
Bielenscius, xii. 33 ; .xiii. 128.
Bilson, viii. 1.37; xiii. 437, 492; xvi. 117.
Biiiius, xi. 26; xiv. 230.
Blandrata, xii. 17, IS, .37.
Elondellus, xi 29, 33, 37, 40 ; xvi. 71.
Boethius, xii 125.
BoUec, viii. 178,203.
BoltoQ, xi. 487.
Bonarus, xii. 44.
Bonavcnture, iv. 101.
" Book of Common Prayer," xv. 32.
Bor.-BUS, X. 72, 81, 229.
Braduai-Uin, iv. 353 ; viii. 11; xi. 21, 22, C3, 68, 69,

70, 71.
Brenius, v. 290.
Bventius, xiv. 353.
Bricot, V. 12 ; xi. 70.
Brovvnists, xiii. 218.
Brulifer, xi. 70.
Bucanus, xiii. 262.

Bucerus, ii. 21; iv. 229 ; v. 231, 373; x. 42 ; xi.4S9.
Bndaeus, v. 125; xi. 154; xii. 376, 420, 610; xiii.

10').
Bullinger, xii. 20.

Buxtorf, xii. 99, 463 ; xvi. 360, 361, 372, 380, 386,
392, 398, 415 455.

Buxtorf the elder, xvi. 288, .332, S53.
Buxtorf the younger, xvi. 289.

Caslestinus, xi. GO.

Cask'Stius, X. 107, 115.

Cie.sar, x. 527, 528 ; xiii. 167, 369 ; xiv. R?6.

Cajetan, x. 501, 505; xii. 71; xiii. 322; xiv. 218,

421 ; xvi. 285.
Calarbasus, xii. 16.
Calasius, ii. 25 ; xii. 451, 468.
Calovius, ii. 369.
Calvin, ii. 49, 136, 142 ; iv. 68, 115, 229 ; vi. 373: viii.

9, 175; X. 7, 275, 488 ; xi. 31, 487, 489, 497. 6^3, 636;

xii. IS, 20, 67, 636, 637; xiii. 498; .xv. 308 ; xvi.

20, 303.
Calvinists, xiii. 94.
Camerarius, xvi. 289, 362.
Cameron, ii. 369; viii. 500, 526, 529; x. 14S, 222, 229,

488, 507 ; xvi. 289, 303, 362, 364.
Canonists, xiv 390.
" Canons of the Apostles," xv. 22.
" Canterburian self-conviction," viii. 23.
Cana.=;, Iv. 56 ; xvi. 285.
Capito, xvi. 2S8.
Capitolin. in Macrin., xii. 4S6.
Cappellus, x. 536 ; xvi. 288-232, 301, 332, 351, 1)35,

359, .362, 363, 407.
Carerius, xiv. 330.
Carpocrates, xiv. 436.
Cartwright, ii. 22 ; xii. 188.
CasauboQ, x 110 ; xi. 65 ; xvi. 2S9.
Casmannus, Otto' ii. 369.
Casparus Ulenbergius, v. 16.
Cassander, iii. 310.
Oassianus, xi. 67.
Castalio, xi. 431; xii. 25.
Castel. Edmund., xvi. 2S6.
Castrius, Leo, xvi. 285, 372.
" Catechism, Lesser" (Biddle's), xii. S9.
Cato, iv. 238 ; x. 538 ; xii. 106, 436, 587.
Catullus, xiii. 458 ; xiv. 195, 339, 349, 393, 339, ."49,

393.
Catulus, xiv. 432.
Cawdrey, xiii. 219, and throughout the treatise ;

2S0, and throughout the treatise.
Celsus, xii. 603 ; xiv. 15, 16, 176, 436,/; xvi. 98.
" Censu. Facult. Theolo. Leyd.," xii 351.
Centuriators of Magdeburg, xi. 31; xv. 198 ; xvi.

431.
Cerdon, x. 151; xii. 12.
Uerinthus, ii. 374; xii. 13, 16, 72.
Chaldee Paraphrast, vi. 60S ; x. 436 ; xii. 468, 631,

632 ; xvi. 403, 414, 433.
Chamijrus, viii. 499, 516, 532 ; xvi. 285, 348.
Cliarles V., v. 32.

Charles the Great, laws of, xiv. 334.
Chauncey, v. 404.
Cheranitius, v. 231, .373.
Chillingwortli, xv. 491.

■' Cluonicon, Antioch." Joh. Male. MS., xiii. 100.
Ghrysostom, i. 23, 66 ; iii. 16, 18, 31, 54, 56. 60, 69,

161. 171, 253, 263 ; iv. 22S, 315, 318 ; v. 36, 178, 318,

353, 3S6 ; vi. 333, 360, 608 ; vii. 99 ; xi. 59, 175, 6!6 ;

xii. 191, 591 ; xiii. U. 100, 108, 473,474 ; xiv. 165,

227, 231, 382, 339, 421, 437, 463; xv. 26, ]99, 354 ;

xvi. 59, 297, 417.
Church of England, v. 164, 174.
Church of Smyrna, epistle of, xiv. 435.
Churches of Vienne and Lyons, epistles of, xiv.

43-5 ; XV. 289, 290.
Cicero, ii. 8, 9 87, 99, 140 ; iv. 40, 89; v. 23 ; vl.

33 ; viii. 57, 86, 176 ; x. 106, 503, 527 ; xi. 20, 95,

151; xii. 70, 98, 99, 107, 141, 536,609; xiii. 213,

360, 371 ; xiv. 157, 216, 221, 236, 432, 454; xvi. 35,

62.
Cichovius, xii. 22, 183.

592

INDICES.

Clarkson, v. 300.
Clasenius, xii. 132.
Claudianus, xvi. 4S6.

Clemens Alexandr., i. 18, 19, 26 ; ii. 156 ; iv. Ill ; vii.
14, 68 ; X. 150, 529, 530 ; xi. 25, 26, 27, 32, 34 ; xii.
107 ; xiii. 343 ; xiv. 176, 221, 226, 227, 269,/, 436 ;
XV. 354; xvi. 96,390, 431.
Clemens of Rome, viii. 118, 171; x. 422; xi. 27, 36,
37, 38, .39, 40, 41, 44, 45, 48 ; xiii. 104, 105, 106,
107, 109, 237, 286, 304 ; xv. 22, 203, 217, 282-289,
299, 313, 354, 366, 371, 438 ; xvi. 69, 95.
Cloppenburgh, xii. 6, 20, 334.
" Coal from the Altar," viii. 29.
Cocceius, xii. 503.
Cochljeus, xiv. 285 ; xvi. 288.
" Codex Can. African.," xv. 26.
Coke, Sir Edward, xiii. 185.
" Compend. Doct. Eccles. in Polon.," xii. 582.
" Compendiolum Relig." ab Ostorodio et Voidovio,

xii. 182.
" Complutensian Bible," v. 134.
Conanus, xii. 609.

" Concio ad Cler.," Oxon. 1641, x. 17, 22.
" Confessio Fidei Christiana;, nom. Eccles in

Polon.," xii. 183.
" Confession de Foi " (Socinian), xii. 87.
" Conjectura Cabalistica," xii. 57.
Conrad as, xii. 24, 43.
Constant. Epist. Chr. Syriac, viii. 47.
Constantine I'Empereur, xii. 456, 457 ; xvi. 455.
Constantine the Great, xiii. 473 ; xiv. 221, 384 ; xv.

123.
Contarinus, v. 6S.
Contzen, xv. 219.
Cornelius a Lapide, iv. 391 ; viii. 8, 10 ; xv. 13 ;

xvi. 61, 277.
Cortesius, xiv. 293.

Corvinus, x. 15, 17, 21, 25, 27, 29, 37, 38, 39, 43, 49,
50, 52, 57, 58, 61, 67, 73, 77, 81, 82, 83, 84, 87, 94,
9.5, 99, 102, 109, U4, 117, 118, 131, 228, 229, 317,
585 ; xi. 488.
" Cosri, Liber," xvi. 401.
Costerus, xiv. 217, 439 ; xvi. 300, 454, 455.
Cotton, xi. 4S7; xiii. 223, 293 ; xv. 435, 436.
Councils and Synods : —

Afric. Cod. Can. Cone, xiv. 230.

Africa, Councils of, xiv. 402 ; xv. 26.

Alexandria, Synod of, xiii. 563.

Anglicanuja Concilium, xiv. 226.

Antioch. Concil., xiv. 230.

Aries, Council of, xi. 67.

Arausic. Concilium, iii. 245, 249, 323 ; iv. 50,
113 ; X. 103.

Basil, Council of, xiv. 235.

Brixia, Council at, xiv. 404.

Brixia, Synod at, xiv. 233.

ByzaceniB, Synod. Epist., x. 115 ; xi. 61.

Carthage, first Council, xiv. 230.

Chalcedon, Council of, i. 11 ; viii. 191 ; xiv. 165,
108, 230, 231, 305 ; xvi. 94, 95, 444.

Chalcedonensis Con. Ac, xiii 142.

Clarendon, Assembly at, xiv. 404.

Colon., Enchiridion Concil., xiii. 130.

Constance, Council of, xiv. 2-35, 255.

Constan., Can. Concil., xiii. 142 ; xiv. 230.

Constan., Symbolum Concilii., xii. 337.

Constantinop., Concilium, iii. 165.

Constantinople, Council of, i. 11.

Constantinople, fourth Council, xiv. 40.3.

Constantinople, Synod at, xiv. 236.

Diospolitan Synod, v. 19.

Dort, Synod of, x. 409 ; xi. 622.

Eliberis, Council of, xiv. 236, 437.

Eph. Auath. Synod., xii. 388.

Ephesus, Council of, first, i. 11.

Ephesus, Council, Epistle of, xvi. 94.

Ephesus, Council of, second, 1. 12; viii. 186;

xvi. 207.
Ephesus, third oecumenical, xiv. 230, 305.
Frankfort, Council at, xiv. 237, 429, 432, 434,

4.38.
Gangrae, Council at, xv. 416.
General Council, second, i. 21.
General Council, sixth, xiv. 403.
Lateran, Council of, xiv. 218.
Mentz, Council at, xiv. 404.
Milevitan Council, xi. 62 ; xii. 150.
Milevitan Council, second, xiv. 230; xv. 26.
Worden. Act. Synod., xii. 19.
Nice, Council of, xiii. 143 ; xiv. 105, 229, 305 ;

xvi. 94, 95, 207.
Nice, first Council of, xiv. 168.
Nice, second Council of, viii. 186 ; xiv. 235, 236,

403, 429,/, 434, 437, 444, 455.
Nicene Conventicle (second Council of Nice),

xiv. 436.
Palestine, SjTiod of, xi. 60.
Papia, Council at, xiv. 404.
Pisa, Council of, xiv. 235.
Rome, Council at, xiv. 403.
Sardis, Council of, xiv. 226.
Sutrinum, Council at, xiv. 403.
Toledo, Council of, xiv. 227.
Trent, Council of, v. 68, 137, 138 ; xiii. 142 ; xiv.
154, 2.35, 237, 258, 352, 363, 416, 429, 433, 4M,
437, 646 ; xvi. 207, 437.
Talentinum Concilium, x. 424.
Worms, Council at, xiv. 404.
Covetus, ii. 368 ; x. 570, 571 ; xii. 26, 610.
Crantzius, x. 537.

Crellius, ii. 361, 369, 410 ; iii. 19, 54, 59, 77, 173 ; V.
201 ; X. 50.5, 506, 564-569, 593 ; xii. 26, 27, 40, 50,
70, 88, 99, 108, 109, 117, 122, 126, 131, 155, 345, 402,
403, 412, 533, 598, 599, 601, 610, 625, 626, 627, 628,
629, 639.
Cressey, Hugh Paulin de, iv. 247, 328 ; xii. 26.
Culverwell, xi. 4S7.
Curcellaeus, v. 108 ; vii. 74 ; xii. 49.
Cyprian, i. 17; ii. 8 ; iii. 25, 42, 67, 98, 122, 140, 157,
2G7; V. 134, 176; vii. 13 ; viii. 183; x. 422 ; xi. 58, 62 ;
xii. 307; xiii. 99, 286 ; xiv. 229, 236, 402 ; xv. 22,
122, 212, 286, 354, 414, 436 ; xvi. 69,/.
Cyril, xii. 388 ; xvi. 431, 432.
Cyril of Alexandria, i. 11, 22, 23 ; v. 333.
Cyril of Jerusalem, viii. 25 ; x. 423 ; xii. 1 (page

first) ; XV, 22.
Cyrillus, xiv. 437.

Daille, xi. 24 ; xv. 400.

Damascenus, i. 23 ; iii. 160, 286 ; viii. 13 ; x. 36 ; xii.

70, 634 ; xiv. 236.
Daniel, viii. 178.
Dante, xvi 328.

Davenant, iii. 218; v. 208, S68 : x. 432; xi.497.
David, Franciscus, xii. 31, 32, 34. 41, 47, 376.
Decius, Emperor, xv. 414.
De Dieu, xvi. 289, 362.
De Muis, Simeon, xvi. 397, 398.
Demophilus, xv. 260.
Dcmosthene.s, xii. 603 ; xvi. 62.
" Dialog, de Justificatione," xii. 598, 599, 600.
Didymus, iii. 28, 37, 38, 48, 54, 58, 59, 68, 69, 113,

162, 170, 220 ; iv. 145, 255.
Diodati, xi. 636.

Diodorus Siculus, x. 526, 529, 530.
Diogenes, xii. 60.

Diogenes Laertius, viii. 57, 175 ; x. 152, 497.
Dion Cassius, viii. 174, 186 ; xii. 594 ; xiii. 192 ; xiv.

396 ; xvi. .377.
Dionys. De Div. Nom. 1, i. 66 ; viii. 171.
Dionysius of Alexandria, xv. 414, 435
Dionysius, bishop of Corintli, xv. 2S0.

INDICES.

593

Dioiiysius Ilalicar., iv. 41 ; x. 5"0.

Diouysius Ilierarch. Div. Nom., xy. '2,2.

Dioscurus, xv. 260.

Diphilus, ii. 95.

Ditmarus, x. 526.

Divines, English, at Synod of Dort, iii. 220.

Dodd, xi. 4S7.

Dominicans, xiii. 115.

Donatism, xv. 324.

Donatists, xiii. 158, 184 ; xv. 368, 369, 416, 417.

Donatus, ."cii. 438.

Dorchetus, xiii. 262.

Downham, Bishop, ii. 320 ; xvi. 117.

Drusius, vii. 19; viii. 112; xvi. 289, 362, 416,417,

455.
Di-yden, x. 524, tr., 526, 530, 540.
Du Moulin, x. 409.
Duns Scotus, x. 501, 587, 5S9.
Durandus, ii. 369 ; x. 46, 501, 550 ; xi. 22 ; xii. 130 ;

xiii. 18 ; xiv. 439.
Dui-el, xvi. 278.

Ebion, xii. 13, 16, 72.

Ecebolius, xiii. 447.

Eokius, viii. 178 ; xvi. 455.

Edward, laws of, xiv. 377.

Edward VI., statutes, xiii. 390.

Eleutherius, viii. 26 ; xiv. 396.

Elias Levita, xvi. 288, 384, 392, 415.

Elizabeth, laws of, xiii. 391, 392, 591 ; xiv. 377.

Elmacinus, xiii. 147.

Einpedocles, xii. 97.

Enjedinus, xii. 31, 142, 172, 289.

Ennius, xii. 593.

Ennodius, 1. 17.

Ephodius, xvi. 399.

Ephraim gyrus, i. 14.

Epicharmus, xii. 525.

Epictetus, vi. 33 ; xii. 107; xiii. 2S1.

Epicureans, vii. 129.

Epimenides, xii. 45.

Epiphanius, i. 7, 22 ; ii. 382 ; iii. 132 ; vii. 69 ; viii.
45, 177 ; X. 150, 536 ; xii. 12, 13, 82, 99, 106, 337,
373; xiv. 223, 227, 236, 436,437, 479; xv. 307, 308,
354, 415, 438, 442 ; xvi. 357.

Episcopius, iv. 145 ; v. 103, 319 ; vii. 74 ; x. 16, 21,
26, 30, 50, 52, 56, 61, 77, 104, 108, 122, 585 ; xii. 49,
85, 137, 183, 194, 612.

Epistol. ad Walach. (by Episcopius), x. 94, 124.

Eques. Polon. Vita Faust. Socin., xii. 20, 25, 26,31,
35.

Erasmus, iii. 21 ; v. 323 ; vii. 11, f ; viii. 44, 257 : x.
422, 538; xi. 218, 431; xii. 9, 259, 281, 289, 297,
307, 376, 636 ; xiv. 118, 315, 421 ; xvi. 60, 284, 285,
287, 290, 362, 367.

Erasmus, Johannes, xii. 232.

Erastus, xvi. lOS, 117.

Essenius, ii. 369 ; xii 27, 345, 638.

Estius, V. 348.

" Ethiopic New Testament," vii. 12 ; xvi. 418.

Eudoxius, XV. 200.

Eugubinus de Prima Philos., xii. 70.

Eunomians, xiii. 565.

Euripides, ii. 28, 94, 446 ; x. 495, 496, 497, 618, 530,
532, 533, 536 ; xiv. 5.

Eusebius, i. 7, 14, 16, 19, 23; iii. 127 ; v. 177, 387 ;
vii. 67 ; viii. 9, 17, 65, 110, 171, 185, 187, 194, 255,
274, 531 ; X. 112, 422, 530 ; xi. 24, 27, 28, 29, 33,
55 ; xii. 13, 82 ; xiii. 7, 43, 149 ; xiv. 175, 226, 2:!4,
289, 290, 437, 447 ; xv. 22, 201, 203, 215, 216, 2(i0,
282, 200, 296, 307, 308, 354, 367, 414, 436 ; xvi. 377,
378, 389, 431, 432.

Eustathius, iv. 215 ; x. 527 ; xv. 415,/; xvi. 266.

Eutropius, viii. 187.

Eutyches Archiniandrita, i. 11, l.j, 229.

Evagrius, viii. 05 ; xii. 76.

VOL. XVI.

Eyeres, xii. 596.
Eyi-e, xvi. 289.

Pagius, Paulus, xvi. 288, 455.

Familists, xi. 383 ; xii. 206.

Faustua, xi. 67.

Ferorariensis, x. 501.

Ferrarius, xvi. 285, 373.

Ferrius, x. 23 ; xii. 130.

Ferus (Johan.), iii. 244, 336.

Festus Hommius, x. 7.

Feuardentius, v. 196 ; xvi. 431.

" Fiat Lux," xiv. 11-172.

" Fides Divina," xvi. 289, 348. See al; o AVard.

Fii'mianus, x. 542.

Firmicus, xii. 107.

Flacius Illyricus, viii. 54 ; xiii. 361 ; xvi. 372.

Flodoardus, xiii. 150.

Florus, xi. 67; xii. 486.

Formalists, xi. 383.

Forsterus, xii. 477.

Francis, x. 531, 550.

Franken, xii. 31, 41, 376, 394, 395, 396.

Franzius, ii. 369 ; xii. 40, 252, 456.

Fulgentius, i. 15; iii, 220, 325; viii. 14; x. 432;

xi. 61, 66, 431.
Fuller, xvi. 289, 362. ■
Funckius Com., viii. 17.

Gabriel, v. 12.

Galen, xi. 202.

Galgacus, xiv, 31.

Gelasius, xi. 61.

Gellius, Au., xii. 437.

Gemara, xvi. 284.

Genebrard, xii. 42 ; xvi. 361, 373, 3S0, 455.

Geoffrey of Monmouth, xiv. 396.

Gerardus, xvi. 285, 372, 455.

Gerhard, xiii. 286.

Gerson, xiv. 265, 439.

Gesteranus, in Syc. Conf., x. 84, 87.

Giffard, xii. 636.

Gildas, viii. 32; xiv. 100, 210, 332.

Gitichius, X. 506; xii. 27, 345.

Glassius, xvi. 285, 289, 360, 364, 372, 393.

Gn.apheus, xv. 200.

Gnostics, V. 386, 389.

" God's Love to Mankind," x. 61.

Gomarus, xii. 289 ; xvi. 289, 455.

Goodman, Dr, vii. 74,/.

Goodwin, John, xi,, throughout the vol.

Goodwin, Thomas, iii, 80 ; x. 494.

Gotteschalcus, xi. 67.

Gramond. Hist. Gal., xii. 23, 495.

Gratian, xi. 68.

Greenham, xi. 4S3, 487.

Gregorius NeoCffisariensis, xvi. 433.

Gregory, xiv. 105 ; .\v. 26.

Gregoi7 de Valentia, iv. 115 ; viii. 35, 96, 165 ; xiii.

414; xiv. 216, 447; xvi, 285, 372,
Gregory Nazi^inzen, i. 10, 15, 21 ; ii. 10, 18, 114;

viii. 61 ; x. 7 ; xi. 24 ; xii. 66, 344, 380 ; xiii. 363 ;

xvi. 95.
Gregory Nyssen, iii. 94; v. 36.
Gregory of Rome (Greg, the Great, Greg. L), iii.

318 ; V. 236 ; viii. 184 ; x. 48 ; xi. 67 ; xiii. 9, 30 ;

xiv. 236, 256 ; xv. 20, 28.
Gregory VII., Pope, xiv. 389, 390 ; xv. 241.
Gregory, the monk, xiv. 4.'}1.
Grevinchovius, x. 15, 17, 21, 50, 65, 56, 61, 67, 95,96,

99, 100, 12:3, 124, 125, 129, 132.
Grotius, ii. 156, 361 ; iii. 34 ; v. 182, 183, 201, 211 ;

viii. 112, 252; x. 268, 272, 351, .380, 425, 443, 444,

447, 448, 449, 450, 451, 569 ; xi. 65 ; xii. 27, 49,

111, 172, 176, 187, 188, 192, 196, 199, 204, 210,

239, 242, 245, 254, 259, 262, 268. 269, 277, 279, 281,

594

INDICES.

2S2, 292, 297, 304, 300, 30S, 312, 313, 314, 345, 350,
376, 43S, 45S-485, 524, 527, 609, 619 to end of vol. ;
xiii. 541 ; xv. 13 ; xvi. 117, 118, 277, 289, 290, 303,
362, 3S8, 421, 433.

Hadrian, ii. 86 ; xiv. 203, 431, 433, 434.

Hakkaitosh, Rab. Judah, xiv. 325,/.

Halensis, i. 23.

Hall, xi. 497 ; xiii. 292.

Hammond, ii. 343 ; v. 182, 183 ; xi. 27, 36-55 ; xil.

8, 10 ; xiii. 126, 175 ; xvi. 117.
Hanstelius, xvi. 2S5.
Hassrct, xvi 372.

Hegesippus, vii. 67 ; xi. 25 ; xiii. 149 ; xiv. 175.
Heinsius, xvi. 289, 362.
Helvicus, xvi. 455.
Henricus d'Erfordia, xiv. 396.
Heraldus, xi. 3'23.
Hermannus, xiv. 353.
Ilerodiaa, xvi. 120.
Herodotus, ii. 451 ; x. 529 ; xii. 420.
Hesiod, x. 518, 541 ; xiv. 186.
Hesycliius, iv. 215 ; xvi. 303.
Heyl., Hist, of Presb., .xv. 66.
Hilary, i. 7; ii. 20 ; iii. 26, 118, 432; xi. 66, 431 ; xii.

13, 307 ; xiii. 564 ; xv. 57, 214.
Hilcot, V. 12 ; xi. 70.
Hillel, Rabbi, xii. 316.
Hincmarus, xii. 297, 298.
Hippocrates, xii. 50, 126 ; xiv. 305
" Hi.«t. Eccles Sclavon.," xii. 17.
"History of Reformation in Scotland," viii. 131.
Ho, V. 205.
Hoard, x. 19.

Hobart, Chief- Justice, xiii. 330, 538 ; xv. 434,/.
Homer, ii. 84, 280 ; iii. 136 ; viii. 6, 57, 112 ; x. 22,
50, 433, 498, 524, 529, 536 ; xii. 124, 521 ; xiii. 360,
414 ; xiv. 132, 192, 197, 220; xvi. 486.
Hooker, ii. 280,320, 326, 348 ; xiii. 20.
Hooker (of New England), xiii. 248.
Hoornbeek, xii. 18, 20 ; xvi. 2S7, 455.
Horace, ii. 95, 116 ; iv. 175 ; v. 66 ; viii. 44, 53 ; x.
155, 477, n., 485, .501, 521, 528, 530, 5-31, 550; xi.
n, 14, 15, 87, 171, 176, 580 ; xii. 436, 594 ; xiii.
358, 386, 405 ; xiv. 8, 13, 37, 52, 72, 176, 183, 184,
193, 208, 211, 218, / 244, 267, 283, 311, 317, 341,
346 ; XV. 200, 210, 364 ; xvi. 488, 490, 496, 505,
512.
Home, xii. 10.

Hosius, V. 40 ; viii. 173 ; xiv. 353, 390 ; xvi. 454.
Hostiensis, xiv. 389.
Hotchkis, V. 42, 268.
Hottinger, xii. 76 ; xvi. .378.
Huberus, xii. 26.
Hugo de Viclore, xiii. 130.
Hulsius, xii. 456, 457 ; xvi. CSl.
Hunnius, xii. 637.
Huntlseus, Gordonius (Huntley the Jesuit), xvi.

285, 366, 372.
Hutteriis, v. 134.

"IgnatiiVita,"ii. 137.

Ignatius, i. 6; viii. 10, lU, 171, 1S3, 184; x. 112, 422,

433 ; xi. 28, 34, 35, 36, 41, 45, 47, 57; xiii. 563 ; .w.

22, 290, 291, 292 ; xvi. C'.K
Illyricus. Bee Flacius.
" Imp. Sum. Pot. circa Sacra," xvi. 107.
" Institut., lib. iii. de Oblig. ex Consensu," xii. 493,

614.
IreniEus, i. 20, 23, 24, 25 ; v. 176, 386 ; vii

10, 118, 171, 183 ; x. 150 ; xii. 12, 75, 82 ;

xiv. 226, 236, 402, 436; xv. 153, 282,

203, #.
Isidore, xiv. 228 ; xv. 26.
Isocratcs, xiii. 412.
" Italian version of Scriptures," xvi. 116.

xiu.
367;

vin.
1.50;
xvi.

Jackson, ii. 348 ; v. 106 ; x. 17.
Jacobus a Porta, xii. 289.
Jacomb, v. 338.

James, King, xiii. 454 ; Statutes, xiii. 391.
James the younger. Liturgy ascribed to, xv. 27.
Jansenians, xii. 560 ; xiii. 115.
Jansenius, xiv. 315.

Jerome, i. 10, 17, 19, 27 ; ii. 93, 137 ; iii. 51, 53, 127,
130, 134, 136, 1.39, 140, 258, 267, 313 ; iv. 214, 228 ;
V. 17, 22, 323, 387; vi. 3S0, 382, 608 ; viii. 530, 531,
533 ; X. 24, 32, 114, 152, 536 ; xi. 25, 26, 28, 33 ; xii.
13, 433; xiii. 92, 290, 474; xiv. 234, 437, 468 ; xv.
203 ; xvi. 98, 358, 369, 389, 395, 397, 405, 414, 416,
417, 418.
Jesuits, xii. 560 ; xiii. 115 ; — Lett >rs, xv. 219.
Jewel, xi. 497.
Jews, V. 273, 285, 338,.^, vi. 351 ; vii. 85, 153, 2W,

211, 250 ; xiv. 358.
Jobius, iii. 94, 190.

Johannes Isaac, xvi. 361, 371, 373, 337.
John, Patriarch, xiv. 431.
Jonathan, xvi. 360, 387.
Jornandes, x. 526.

Josephus, viii. 174, 177, 274'; x. 63, 528, 536; xii.
360, 423 ; xiii. 11 ; xiv. 154 ; xvi. 354, 360, 389, ;;07,
416.
Josephus de Voisin, xvi. 278, 378, 392.
Judah Chiug, Rabbi, xvi. 375, 399.
Jul. Capitol., viii. 1S6.
Julian, Emperor, vii. 48.
Julianus, bishop of Eclanum, xi. 523.
Julius Petronellus, xii. 125.
Julius Pollux, iv. 215 ; xvi 266.
Junius, xvi. 283, 455.
Junius, Franciscus, xi. 25 ; xii. 26, 217, 443. 472, 473,

474, 475, 478 ; xvi. 371.
Junius, Johannes, xii. 150, 289.
Justin, historian, xvi. 67.

Justin Martyr, ii. 114 ; iii. 55, 117, 122 ; iv. 213 ; v.
36, 50 ; vii. 63 ; viii. 23, 176, 603 ; xii. 199, 203, .381 ;
xiii. 147, 150, 236, 563 ; xiv. 176, 2.36, 413, 435 ; xv.
22, 23, 203, 204, 293-296, 354, 371 ; xvi. 115, .352,
367, 377, 429, 430.
"Jus Divinum Ministerii [Evangelici] Anglicani,"

xiii. 174, 193, 197.
" Jus Gregor.," xii. 609.
" Justificatio Paulina," v. 163.
Justinian, i. 16 ; laws of, xiv. 384
Juvenal, ii. 95, 450 ; iii. 136 ; viii. 44, 56 ; x. 150 ; xi.
54, 248 : xii. 133 ; xiii. 288, 29-3, .355, 5.39 ; xiv. 08,
122, 185, 193, 199, 242, 395, 472 ; xvi. 179.

Kendall, xi. 123.

Keslerus, xii. 51.

Kessa3us, xii. 352.

Kimchi, viii. 478 ; xii. 242, 457, 4-59, 463 ; xvi. 399.

Lactantius, i. 13; ii. 95; vii. 68; viii. 54, 81, 184:
X. 497, xi. 494; xii. 98, 106; xiii. 663; xiv. 215,
236,437,438; xv. 308.

Lsetus, -Nil. 41.

Lampridius, xiv. 396, 456.

Lasitius, xiii. 288.

" Latin translation" (old), v. 36.

" Laws of the Twelve Tables," xii. 535.

Le Blanc (Ludovicus), v. 67, 75, 130.

Le Jay, Michael, xvi. 280, 369.

Leo, i. 14,16, 23; v. 176, 333; viii. 186; xi. CO; xii.
75 ; XV. 22.

Leontiu.?, xiv. 455.

Leontius Byzantinus, iii. 161 ; xii. 07.

Levi Ben Gerson, iii. 146.

" Lex Julia," xvi. 255.

Lightfoot, xii. 365 ; xvi. 375, 370, 333

Limborch, vii. 74.

Lindanus, xv. 20; kv\. 285, 371.

INDICES,

595

Lipman, xii. 457.

liipsius, X. 110 ; xii. 486.

Lismauinus, xii. 17,19.

" Liturgia Syriaca,'' xii. 291.

Livv, iv. 257, 258; v. 198; xii. 409, 535; xiv. 179,

180; XV. 198.
Lombard. Suu Peter.
Lodiarius, laws of, xiv. 384.
Lubbertus, ii. 309; x. 488, 585, £95-602; xii. 26,

345 ; xvi. 285.
Lucan, viii. 55 ; x. 526, 528 ; xii. 97.
liUcas Brugeusis, xvi. 366, 421.
Luciaii, iii. 39; vi. 33; viii. 641,/; xi. 154; xiii.

155, 292, 360, 474; xiv. 190, 194, 221, 325, 435;

xvi. 274, 432.
Lucilius, xiv. 215.

Lucius, ii. 369 ; x. 506 ; xii. 27, 345 ; xv. 260.
Lucretius, v. 373 ; xiii. 3S0, 461.
Ludovic, Koman consul, xii. 610.
Ludovicus (sou of Cliarles the Great), laws of, xiv.

3S4.
Ludovicus Tives, xvi. 285.
Luther, ii. 137, 320 ; v. 37, 67, 348 ; viii. 35, 44, 61,

67 ; X. 11 ; xiii. 302.
Lutheraus, v. 84 ; viii. 25 ; x. 379 ; xiii, 94, 2G8.
Lyra, xii. 119.

M S , X. 313.

Macarius, xi. 58.

2 Maccabees, ix. 12 ; xii. 291 ; xvi. 354.

Maccovius, x. 471, 488, 583, 586, 589, 593 ; xii. 28.

Macedonius, xii 72 ; xv. 260.

Macrobius, ii. 167; xiv. 455.

Majcenas, xiii 192.

Maimonides, iii. 146 ; v. 273 ; xii. 97, 103, 120, 316 ;

xvi. 356, 378, 382, 432, 4o3, 453.
Major, xii. 130.
Major, Georgius, xiii. 361.
Malderus, xiv. 266.
Maldonate, iv. 401; viii. 251; xii. 187.
Manas.seh Beu Israel, xii. 119, 406.
Manichees, vii. 69 ; xii. 12 ; xiii. 565.
Marca, xiv. 300.
" Marcellini Vita," xiv. 234.
MarcioD, ii. 381; x. 151; xii. 12, 16.
Marcionites, vii. 69.
Slarcus, xii. 12, 16.
Maresius, ii. 369 ; xii. 7, 20, 43.
Marsilius, xiii. 126.
Marsilius of Padua, xiv. 392.
Martial., xii. 471.
Marlines de Ripalda, xii. 130.
Martinius, ii. 369.
Martinus, Raymundus, xii. 127, 316, 318, 337, 457;

xvi. 381, 387, 455.
Martinus Turonensis, xiv. 2-;S.
Martyr. See Peter.
Martyr, iv. 229.
Masius, xvi. 285, 373, 418.
Masora, xvi. 284, 332, 361.
Masoretes, xvi. 368.

Massilicnses (church of Massilia), xi. 67.
Mauricius (Cappadox), x. 521.
Maxcntius, i. 16.

Maximilian, Emperor, xiii. 499,505.
Maximus Tyrius, xii. 125.
Mede, viii. 8 ; xvi. 117, 118, 280.
Meir, Rabbi, xiii. 412.
Meisnerus, ii. 369 ; xii. 382.

Mclchior (Janus, i v. 114; viii. 516 ; xiv. 325 ; xvi. 372.
Menauder, xii. 591, 502; xiv. 233.
Meudoza, Alphousus de, xii. 139.
Mendoza, Franciscus de, xii. 45.
Menochius, xii. 610.
Hercerus, ii. 32, 50, 126, 128, 157; xii. 245, 477; xvi.

860, 361.

Mersennus, x. 496, 538 ; xvi. 372.

Messiah Ben Joseph, xvi. 3SS.

Mestrezat, v. 75 ; xvi. 348.

Minutius, Felix, viii. 176, 177, 197 ; xii. 100 ; xiv

437, 477.
Mishna, xiv. 326 ; xvi. 284.
Mohammed, ii. 391 ; vii. 205.
Mohammedans, vii. 120 ; xvi. 35.
Molinreus, X. 89, 4S8 ; xvi. 34S.
Molinists, xii. 560 ; xiii. 115.
Monophysites, i. 15.
Mouothelites, i. 15.

Montacutus, v. 176 ; viii. 17; xi. 30, 487.
More, X. 148, 152, 192, 198, 221, 222, 230, 247, 339,

340, 342, 347, 349, 354, 355, 356, 358, 415.
Morinus, xvi. 285, 286, 2S8, 289, 291, 292, 326, 351,

355, 356, 357, 302, 368, 369, 371, 372, 375, 394, 3JS,

399, 402, 404, 413, 420.
Mornaeus, viii. 539.
Morton, xi. 497.

Moscorovius, x. 506; xii. 40, 59.
MuUerus, xvi. 455.

Munster,xvi. 115, 116, 288, 397, 417, 455.
Muscatus, xvi. 399.
Musculus, X. 488 ; xi. 489, 636 ; xv. 13; xvi. 277.

Nsevius, xii. 616.

Nannius, xii. 486.

Navaret, xi. 4S0.

Nemesius, iv. 112.

Nestorius, i. 11, 12, 230.

Neuserus, xii. 43.

Nicephorus, viii. 26 ; xii. 69, 70,

Nicholas, Pope, xiii. 2S9.

Nicholas II., Pope, xiv. 390.

Nicostralus, ii. 115.

Niemojevius, xii. 39, 379, 402.

Nilus, xiv. 472.

Novatian, iii. 25, 27 ; vii. 13,^.

Novatiaus, vii. 15, 16, 39 ; xv. 368, 417 ; xvi. 181.

Novatus, vii. 14.

Occam, iii. 309.

Ochinus, xii. 25, 262, 289, 402.

(Ecumenius, iv. 228 ; v. 353 ; viii. 10, 252 ; xi. 67;

xiv. 382, 421.
Oleaster, ii. 443.
Onkelos, xvi. 360.

Onuphrius Panvinus, xiv. 289, 293.
Optatus, XV. 417.
Origen, i. 6 ; ii. 10 ; iii. 123, 139, 141, 219 ; iv. 228,

285 ; V. 176, 323, 326, 386 ; vii. 14, 68, 69, 75 ; viii.

10, 26 ; xii. 103, 130, 387 ; xiii. 42, 2S6, 663 ; xiv.

15, 176, 177, 236, 290, 332, 435, 436, 437, 438, 479 ;

XV. 22, 23, 297, 299 ; xvi. 69, 3)7, 369, 397, 414.
Orosius, X. 115 ; xi. 61 ; xvi. 378.
Orpheus, x. 518.
Osiander, i. 23 ; v. 11, 60, 61.
Ostorodius, x. 506; xii. 38, 40, 178, 239, 379,412,

599.
Otho, ii. 446.
Ovid, X. 18, 154 ; xii. 121 ; xiii. 5 ; xiv. 380.

Pagninus, ii. 25 ; xii. 468 ; xvi. 287, 300, 301.

Pala;ologus, xii. 41, 376.

Paludamus, x. 501.

Pamelius, xv. 20.

Panormitanus, xiv. 389.

Pansa, xii. 106.

" Pap. Accom.," xiii. 123.

Papalins, xiii. 142.

Papinius, xiii. 414. See Statius.

Papist?, or Romanists, or Church of Rome, v. 61,
62, 63, ff, 71, 80, 84, 103, 104, i:54, 137, 140, 155,
165, 173, 174, 183, 205, 206, 208, 224, 283, 302, 351,
361, 362, 372, 454 ; vi. 16, 17, 18, 34, 39, 61, 72, 321,

596

INDICES.

350, /; vii. 14, 57, 85, f, 110, 118, ff, 152, 155,
165, ff, 175, 182, /, 192, 194, 198, /, 226, 300, 424,
473, 528, 550 ; viii. 25, 54, 167, 501, /, 512, 513,
524, /, 532,^, 551, #; ix. 25, 60, 80, 338, 373, 451,
524 ; X. 61, o81 ; xi. 46, 78, 306, 383, 388, 400,
521, 609; xii. 44, 574; xiii. 27, 40, 94, 99, 109,
110, 115, 117, 131, 138, 139, 149, 153, 156, 162, 169,
268, 375, 46S ; xiv. 24 ; xv. 131, 207; xvi. 14, 32,
285, 362, 367, 372, 420.

Paracelsus, xii. 206.

Parfeus, ii. 369 ; yiii. 252 ; x. 76, 488, 506 ; xi. 655 ;
xii. 27.

"Paiecbola Statutorum Acad. Oxon.," xvi. 507.

Parker, iii. 121, 213, 227, 243 ; xiii. :i44.

Pasor, xi. 34.

Paterculus, xii. 50.

Paulus ad Edict, etc., xii. 610.

Paulus Diaconus, viii. 179.

Paulus Samosatenus, ii. 375, 398 ; xii. 13, 14, 10, 72 ;
XV. 123, 2(50.

Pelagians and Pelagianism, iii. 308, 310 ; v. 20, 22,
64, 210, 289, 324, 325 ; vii. 70, 76, ff, 158, 169 ; x.
61, 275, 3S1, 432, 585 ; xi. 24, 60, 61, 78, 430.

Pelagius, v. 19, 289, 323; x. 7, 115, 131 ; xi. 16, 523,
554; xiv. 389; xv. 74.

Pemble, xii. 602, 614.

Pererius, xi. 26.

Perkins, x. 409 ; xi. 487, 490, 491.

Perron, Cardinal, xvi. 348.

" Persian New Testament," xvi. 418.

Persius, ii. 56, 112 ; x. 150 ; xi. 618 ; xiii. 393, 521 ;
xiv. 166, 269, 323, 344, 345, 455, 457, 461.

Pesantius in Thorn., x. 467, 498, 501.

Petavius, xii. 9.

Peter Lombard, 1 224, n. ; x. 498 ; xi. 37.

Peter Martyr, viii. 19; x. 529, 536 ; xi. 175, 243, 489, 524.

Petilianus, xiv. 223.

Petrus Oluniacensis, xiv. 332.

Petrus Diaconus, i. 15.

Petrus Galatinus, i. 23 ; xii. 316, 318, 457, 497 ; xvi.
287, 301, 361, 372, 380, 381, 455.

Peuschelius, xii. 41.

Pharisees, v. 248, 285, 287, 2S9, 299, 302 ; vi. 425 ;
vii. 155, 167, 428,/; xiv. 337.

Phavorinus, iv. 215 ; x. 542 ; xvi. 266.

Philastrius, vii. 69 ; xii. 12.

Philemon, ii. 95.

Philo, X. 14, 530, 531 ; xi. 56, 552 ; xii. 97, 103, 110,
632, 634 ; xvi. 149, 416, 432, 433.

Photinianism, vii. 75.

Photinians, xiii. 565.

Photinus, ii. 375, 398 ; xii. 13, 16, 72, 633, 634.

Pietro della Valle, xvi. 388.

Pighius, V. 12, 38, 68 ; xiv. 352 ; xvi. 204, 434.

Pindar, viii. 48.

Pineda, xvi. 285, 373.

Pintus, xvi. 372.

Piscator, ii. 159, 369 ; v. 334, /; viii. 13, 2.51 ; x.
409, 488, 5S5, 587, 593, 603-607.

PlacKus, ii. 369 ; xvi. 432.

Platina, xiv. 390, 403, 404 ; xv. 201.

Plato, ii. 105, 112 ; x. 152, 454, n. ; xii. 60, 102, 107,
124, 142, 157, 301, 508, 584; xiii. 359 ; xiv. 231 ; xvi.
4.32.

Platonici, xvi. 429, 431, 433.
Platonics, xii. 634.

Platonists, x. 519.

Plautus, X. 521, 524 ; xi. 154 ; xii. 62, 486, 604, 610,
616, 629 ; xiii. 348, 358, 459 ; xiv. 156, 190, 3.50.

Pliny, ii. 139, 167; v. 166 ; viii. Ill ; xvi. 395.

Pliny, younger, viii. 1S6 ; xii. 203; xiii. 571 ; xiv.
435 ; XV. 354.

Plotinus, ii. 80 ; iii. 129 ; iv. 329 ; x. 30.
Plutarch, viii. 9, 44, 45, 73 ; x. 497, 519, 528 ; xi.
154 ; xii. 98, 291, 436, 437, 521, 535 ; xiii. 31, 359 :
xiv. 221.

Pococke, xvi. 291, 349, 362, 410, 411.

Polandus, v. 17.

Polauus, xiii. 262 ; xvi. 372.

Poliuburgh, vii. 74.

Pollux, Julius, iv. 215.

Polybius, xii. 499.

Polycarpus, viii. 183 ; xi. 36 ; xv. 289.

Polycrates, xv. 367.

Polydore Virgil, xiv. 219.

Ponz. de Lamiis, xii. 609.

Pope, X. 520, n. ; 524, n., 529.

Popp. August. Port., X. 131.

Porchetus, xvi. 381.

Porchetus de Sylvaticis, xvi. 455.

Porphyrins, ii. 49 ; x. 527, 530.

Posidonius, xii. 103, 107 ; xv. 123.

Possevinus, xii. 22, 42.

Postellus, xvi. 391.

Prelatists, xiii. 268.

Preston, xi. 487.

Prideaux, xi. 497, 618, 623 ; xii. 27; xvi. 288.

Proclus, ii. 24 ; xii. 202.

Procopius, X. 526 ; xiv. 207.

Prosperus, ii. 33 ; iii. 267, 293, 310, 313, 314, 315,
316, 336 ; v. 178 ; viii. 6, 14, 19, 79, 80, 99, 105,
266 ; X. 62, 103, 107, 112, 115, 119, 424, 432 ; xi. 60,
61, 62, 66, 67, 431 ; xiv. 228.

Pseudo-Clemens, xi. 35.

Ptolemseus, xii. 12.

Puccius, xii. 29.

Puritans, xi. 495, 496.

Pythagoras, xii. 45.

" Qusstiones ad Orthodoxos," xv. 22.

Quakers, ii. 399 ; iii. 66 ; xii. 12 ; xvi. 292, 427-476.

Quintilian, v. 198 ; xii. 620.

Quintus Curtius, x. 526.

Quodlibetarians, v. 12.

Rabanus, xv. 20.

Rabbins, v. 49.

" Racovian Catechism," x. 561 ; xii. 87, 155, (In-

terpr. Lect. Prefat.), xii. 205, 208, 379, 384, 412,

42.5,/, 542, 600.
Radulphus Cevallerius, xvi 371.
Radulphus Tangrensis, xv. 20.
Rsemundus, xii. 32, 33.
Rainoldus, viii. 165.
Raphael de Torre, xiv. 438.
Ravenspergerus, xii. 27.
Raymundus, xvi. 287, 301.
" Redemption Redeemed," xi. 87.
Reformatists, xiii. 94.

Regenvolscius, xii. 18, 21, 2.3, 32, 33, 41 ; xiii. 2SS.
Remedia cont. Gravam. Natio. German., viii. 44.
Remoustrantium Apologia, x. 16, 17, 18, 21, 22, 25,

26, 30, 31, 35, 39, 43, 50, 55, 58, 61, 67, 70, 72, 73,

74, 75, 76, 78, 82, 87, 99, 100, 101, 102,103,104,105,

107, 108, 109, 113, 118, 124, 129. 132; xii 612.
Rcmonst. Coll. Hag., x. 50, 55, 57, 60, 67, 84, 96,

100, 104 ; xi. 78, 107, 216, 219.
Remonstran. Coufe?sio, x. 25, 38, 39, 56.
Remonst. Decla. Kent, in Syn., x. 17, 26, 123, 125,

129, 132 ; xi. S2, 86, 103, 107, 154.
Remonst. Defens. Sent, in Act. Syn., x. 38, 50.
Remonst. Scrip. Syn., x. 26, 317 ; xi. 78, 86, 200, 201,

202.
Rem. Synod., x. 52, 96, 117, 12.5, 131, 317, 343; xi.

82, 91, 103, 107, 439.
Remonstrants, x. 366, 404; xi. 430, 495,584; xiii.

47, 294.
Reuchlinus, xvi. 287, 380, 381.
Reynolds, x. 76 ; xi. 483, 487; xii. 636 ; xvi 2S5.
Reynoldus, xvi. 380, 455.
" Rhemish New Testament," vii. 12; x. 287; xiv.

201.

INDICES.

597

Rhetorfortis, x. 23.

Rivetus, ii. 369 ; x. 422, 42S ; xii. Ill, 151 ; xvi. 2S5,

288, 348, 3G1, 455.
Rogers, xi. 487.
RoUocus, viii. 251.
Rome's Masterpiece, viii. 30.
Ronembeigius, xii. 37.
" Rosch Huscliana," xii. 129.
" Royal Favourite," viii. 30.
Ruben, Rabbi, xii. 237, 497.
Rufinus, viii. 65, 185 ; xiv. 21'3.
Rupertus, i. 23.
Rupertus Titieusis, xv. 20.
Rutherford, x. 154, 347, 409, 507, 539, 562, 607-61S ;

xii. 602 ; xiii. 49.
Ruvio, xii. 139.

Saadias Gaon, xii. 242, 458 ; xvi. 411.

Sabellians, xii. 47.

Sabellicus, xiv. 332.

Salinarius, Abraham, ii. 369.

Sallust, ii. 105 ; iii. 58; xii. 434, 435, 436, 587.

Salmasius, xi. 29, 323, 486.

Salmerou, xvi. 372.

Salvian, viii. 01, 170, 1S2 ; xiv. 100, 270, 399.

" Samaritan Pentateuch," xvi. 413.

Sanctius, viii. 8, 10.

Santesius, xv. 20.

Saravia, xvi. 117.

Sarpius (Fra Paolo Savpi), xiii. 330, 331 ; xiv. 392 ;

xvi. 147.
Sarricius, xii. 22.
Saumur, Professors of, x. 488.
Sayrus, xii. 609.
Scaliger, viii. 16 ; x. 540 ; xii. 50, 61 ; xvi 287, 2S9,

416.
Scaliger, Josephus, xvi. 455.
Scapula, xvi. 267.
Schickardus, xvi. 380.
Schioppius, xiv. 390.
Schlichtingius, ii. 349, 361 ; iii. 73, 79, 81, 82, 85,

173 ; V. 48, lOS, 174, 182, 186 ; x. 506 ; xii. 40,

59, 87, 179, 182, 379, 382; xii. 412, 598, 599,

600.
Schlusselburgius, xii. 24, 42.
Schmidt, iii. 195.
Schol. in Sophoclum, xvi. 149.
Scholiasts, Greek, v. 348 ; xii. 175.
Schoolmen, x. 498, 500.
Scotu.s, i. 23 ; iii. 309 ; xii. 130.
Scultetus, x. 422 ; xvi. 117, 118.
Seder 01am, x. 531, n.
Seidelius, xii. 33, 551 ; .xiii. 418.
Seneca, ii. 87, 94, 140, 447 ; Iii. 36 ; v. 2.3, 166 ; vi.

33 ; viii. 108, 125, 126 ; x. 30, 150, 496, 497, 541,

642 ; xii. 97, 107, 128, 438.
Seneca (Tragedian), xii. 435, 455.
Sententiarists, v. 12.
Septuagint, vi. 380, 382, 608, 641 ; ix. 202; xii. 235,

461, 462, 468, 469, 472, 474, 475, 478, 479, 631, 632 ;

xiv. 421 ; xvi. 01, a57, 416.
Sergius, xv. 260.
Servius, xii 98, 435, 500.
Severus, xv. 200.
Sherlock, William, ii. 276.
Sliobet Jehuda, xvi. 382.
Sibbs, xi. 487.

Sigibert, xi. 67 ; xiv. 403, 404.
Sigonius, xiv. 207, 404.
Silius, xiv. 455.

Simeon de Muis, xvi. 268, 288, 290, 361.
Simeon, Rabbi, xii. 467.
Simon Magus, ii. 374 ; v. 389 ; vi. 26 ; xii. 16.
" Six Articles," xiii. 408.
Sixtus Senensis, xiii. 11 ; xvi. 373.
Sleidan, viii. 66, 142, 181 ; x. 6

Smalcius, v. 108 ; x. 506 ; xii. 6, 28, 38, 40, 41, 69,
87, 117, 131, 154, 155, 180, 182, 268, 363, 354, 357,
377, 379, 412, 598, 600, 628, 629.

Smiglecius, xii. 40, 354.

Soave, Pietro, ,xv. 121. See Sarpi.

Socinians, ii. 394, jj^", 399, 401, 402 ; iii. 68 ; v. 49, 52,
ff, 57, 64, 71, 89, 103, 108, 124, 138, 153, 164, 165,
174, 175 ; V. 182, 196, 207, 210, 213, 224, 252, 280,
283, 289, 337, 372 ; vii. 79, 130, f, 158 ; ix. 25 ; x.
425, 523, 556, 561, 562, 563, 572, 579, 585, 699, 608 ;
xi. 78, 161, 383, 609, 631 ; xii. 507, 674 ; xv. 335 ;
xvi. 117.

Socinus, i. 353 ; ii. 368, 375, 392 ; v. 48, 55, 58, 60, 108.
153, 163, 201, 211, 215, 253, 254, 256, 259, 261, 270,
280, 314, 322, 344, 346, 373 ; x. 262, 205, 506, 507,
622, 567, 569-583; xi. 87, 139, 214, 218, 654; xii.
13, 15, 19, 21, 25, 26, 29, 30, and throughout the
treatise; 116, 182, 232, 252, 289, 335, 383, 384, 385,
402, 412, 510, 521, 527, 528, 551, 583, 697, 598, 599,
600, 621, 622, 625, 626, 628, 629 ; xvi. 388.

Socinus, Lajlius, xii. 20, 262, 289.

Socrates, xiv. 210.

Socrates (llistor.), vii. 14 ; viii. 65, 66, 179, 185,
186, 193, 194 ; xii. 13, 67, 69, 76, 82, 106; xiii. 142,

324, 563, 565 ; xiv. 384 ; xv. 48, 148, 367, 414, 415,
416.

Solifidians, v. 73.

Solomon, Rabbi, xii. 337, 457 ; xvi. 360, 301.

Sophocles, xii. 82, 591, 692.

Sorbonnists, xiii. 115.

Sotus, X. 501.

Sozomen, viii. 65 ; xi. 26; xii. 67, 69,106; xiii. 565;

xiv. 234 ; xv. 216, 313, 416.
Spanheim, x. 409 ; xii. 130.
Spartianus, xiv. 396.

" Specimina" by the Leyden professors, xii. 612.
Sprigge, X. 425.
Squarcialupus, xii. 19, 36, 38.
Stalham, x. 154.
Staphylus, viii. 178, 206.
Stapleton, iv. 114, 115 ; viii. 206, 512, 515, 519 ; xvi.

437.
Statius, ii. 451 ; xi. 14 ; xiii. 414 ; xiv. 192, 256,

455.
Statorius, xii. 17, 37.
Statutes 2 and 3 Edward VI., xiii. 390.
Stegmannus, ii. 369 ; xii. 116.
Stephens, v. 134 ; xii. 281 ; xvi. 267, 290, 303, 362.
Stillingfleet, xiii. 306, 311, 312, 313, 316, 317, 318,

325, 329 ; xv. 189, 194, 200, 205, 217, 220, 377, and
throughout the treatise.

Stobajus, xii. 102, 103, 106, 107, 126.

Stoics, vii. 129.

Strabo, viii. 175 ; xiv. 471.

Stubbes, xiii. 300.

Stuckius, xii. 402.

Suarez, v. 373 ; viii. 22 ; x. 464, 498, 501, /, 541, 542,

614 ; xi. 73; xii. 71; xiv. 201, 235, 447, 456.
Suave, Dr Paul, xiv. 392. See Sai-pi.
Subcom. of Div., xiii. 198.
Suetonius, ii. 49 ; viii. 177, 186 ; x. 334, 496, 521,

624; xii. 435, 591; xiv. 396.
Suidas, xvi. 266,267,490.
Sulpicius Sevei'us, viii. 44, 181 ; xiv. 227.
Summists, v. 12.
Sychet, xi. 70.

Sylvester a Pet. San. (Vita Bellarm.), xiv. 204.
Symmachus, xii. 631 ; xvi. 357.
" Syntagma Thcsium, in Acad. Salmur.," viii. 620.
" Syriac New Testament," v. 134, 332; vii 11,/, 18 ;

X. 380 ; xii. 218, 2:35, 281, 297, 298 ; xiii. 412 ; xiv.

421; xvi. 115, 116.

Tacitu.i, ii. 94 ; iii. 58 ; viii. 64, 177, 369 ; x. 520 ;

xiii. 573 ; xiv. 31, 396, 455 ; xvi. 381.
Talmud, xvi. 379, 393.

598

INDICES

Tanchum, Rabbi, xii. 317.
Targum, vi. 381.
Tarnovius, ii. 119, 369.
Tartai-etus, ii. 369 ; xi. 70.
Tatian, iii. 13-i ; vii. 68 ; xii. 12 ; xvi. 429, 431.
'i'auleius, V. 37.

Terence, ii. 110, 648 ; v. 3 ; x 501 ; xi. 56 ; xii. 438,486
xiii. 341; xiv. 107, 167, 188, 193, 194, 317; xvi. 481
Tertullian, ii. 5, 7, 10, 114, 148, 199, 382 ; iii. 25, 26,
129 ; vi. 19 ; vii. 13, 14, 6S, 127, 129 ; viii. 12, 26, 27
35, 46, 47, 53, 78, 83, 85, 95, 96, 116, 120, 135, 140,
168, 174, 176, 184, 186, 187, 535 ; x. 150, 161, 154J
385, 433, 521, 53U ; xi. 28, 57. 494 ; xii. 12, 42, 62,
70, 95, 97, 133, 200, 609 ; xiii. 99, 151, 286, 303, 563
xiv. 216, 226, 234, 236, 316, 332, 413, 435, 436, 438,
448, 477, 478, 479 ; xv. 22, 23, 256, 267, 297, 308,
354 ; xvi. 67, 69, 115, 170, 336, 358, 378.

Tcstardus, x. 222, 230.

Tlicmistius, vii. 191 ; viii. 186.

Theod. Dial. ''Airuyx < ^'i- '^''■

Tlieoaoretus, i. 2:^ ; iv. 228; v. 322 ; viii. 179, 196;
x. o26, 529 ; xi. 33 ; xii. 69, 75, 99, 100, 113 ; xiv.
3S2, 430 ; xv. 313, 415, 416 ; xvi. 431.

Theodoras, Abbot, xiv. 432.

Theodoras of Myra, xiv. 434.

Theodosius, Bishop, xiv. 431.

Theodotion, xii. 631; xvi. 357.

Theodotus Byzautinus, xii. 72.

Theodotus Coriareus, ii. 375 ; xii. 13, 16.

Theognis, xii. 605.

Theoplianes, viii. 64.

Theophilus, iii. 129 ; xvi. 431.

Thoophrastus, viii. 10 ; x. 30.

Theophylact., iv. 228; v. 353; viii. 2-53; xii. 359;
xiv. 297, 382.

Theorianus, i. 12.

Thomas Aquinas, i. 22 ; ii. 18, 24, 28, 158, 161, 369 ; v.
12 ; viii. 10, 23, 45, 105, 166, 167; x. 23, 24, 28, 31,
44, 45, 57, 73, 110, 275, 451, 454, 466, 477, 498, 501,
544 ; xi. 22, 70, 71, 72 ; xii. 71, 111, 130, 131; xiii. 18,
126, 127; xiv. 216, 235, 261, 439, 447; xvi. 432.

Thomson, xi. 78, 487.

Thuanus, v. 32 ; viii. 612 ; xiv. 202 ; xvi. 384.

Thucydides, ix. 323 ; xii. 291, /,439 ; xiv. 221 ; xvi. 62.

Thyreus, xii. 22.

Thysius, ii. 369.

Tilenus, viii. 47, 167 ; x. 28.

Tindal, vii. 267 ; xvi. 61.

Tiresias, v. 67.

Tombs, xvi. 264.

Tostatus, iii. 142.

Tradelius, x. 506.

Trajan, xiv. 435 ; xv. 354.

Tremellius, viii. 257 ; xii. 298.

Trombet, xi. 70.

Turretinus, viii. 526.

Twelve Tables, laws of the, xii. 535.

Twisse, iv. 353 ; x. 23, 409, 488, 550, 551, 552, 553,
583-594, 595, 600, 601, 604, 608 ; xii. 602, 614.

" Tzemach David," xvi. 378.

Ulenberpius, v. 16.

Ulphilas, xiv. 468.

Ulpian, xii. 434.

Uuiversalists, x. 205, 319, 325, 367, 414.

Ussher, ii. 338 ; xi. 31, 497; xvi. 289.

Valentinus, v. 389.

Valentinus Secundus, xii. 12.

Valerianus Magnus, xiii. 134, 482; xvi. 272, 438.

Vauini, xiv. 75, 207.

Vaninus (Atheist), xii. 495.

Varro, viii. 173 ; xi. 19, 20 ; xiii. 524.

Vaselius Groningen., xiv. 265.

Vasquez, v. 11, 60, 151, 166, 227, 373; viii. 22; .x.

464 ; xii. 139 ; xiv. 235, 237, 439, 416, 447, 456.
Vatablus, ii. 443 ; xiv. 421 ; xvi. 60, 361.
Vcchnerus, xii. 183.
Vedelius, xi. 30, 34.
Venator, x. 70, 81, 109, 114.
Victor of Rome, xiii. 563 ; xiv. 226.
Vienna and Lyons, churches of. Epistle to those of

Asia, viii. 171.
Vincentius, viii. 44 ; xi. 67.
Vincentius Severinus, xiv. 265.
Virgil, ii. 105, 142, 165, 3CS, 446, 448; iii. 48, 84;

iv. 257 ; v. 349 ; viii. 44, 55 ; x. 150, 154, 484, 524,

526, 5.30, 540 ; xi. 43, 173 ; xii. 97, 98, 402, 435,

500 ; xiii. 118, 216, 359, 361, 363, 383, 519, 537, 541 ;

xiv. 169, 189, 198, 201, 209, 216, 220, 228, 232, 245,

256, 266, 311, 312, 313, 317, 325, 380, 386, 409 ; xvi.

431, 490, 501, 509.
Virunnius, xiv. 332.
Vives, xiv. 315 ; xvi. 285, 287.
Voctius, ii. 369; x. 496, 498, 507 ; xii. 9, 612; xvi.

361, 372.
Vogelius, xii. 41.
Voidovius, xii. 40, 178.
Volanus, xii. 19, 354.
Volkelius, x. 506, 565 ; xii. 40, 47, 85, 155, 182,

377, 379, 402, 403, 408, 412, 429, 598, 599, 628, 639.
Vorstius, X. 27, 29, 37, 43, 48, 351, 452, 603 ; xii. 88 ;

xvi. 380.
Vossius, X. 443, 462, 488, 496, 497, 520, 540, 586, 590,

591 ; xi. 31, 65, 67 ; xii. 26, 27, 103.
Vulcat. in Avid. Cassio, xii. 486.
Vulgar (Vulgate), v. 134, 286 ; vi. 382, 608 ; vii. 12 ;

X. 287, 334 ; xi. 19 ; xii. 254, 257, 279, 281, 296, 297,

420, 443, 459, 469, 472, 473, 474, 475, 481, 632 ; xiv.

415, 421 ; xvi. 115, 116.

WaliBus, ii. 156, 369.

Walafridus Strabo, xv. 20.

■\\'aldensis, viii. 178.

AValemburg, xiii. 164. '

Wallis, xiii. 299.

AValton's Prolegomena, xvi. 302, 351, 362, 357, 372,

373, 384, 388, 400, 407, 412.
Ward, xvi. 334. See also pp. 289, 348, and " Fides

Divina."
Weik, xii. 33.
Welsingius, x. 17, 21.
Whitaker, viii. 167, 205, 499; xi. 32, 483, 487; xv.

192 ; xvi. 285, 348, 372, 439, 455.
Whitgift, xiii. 20.
Wigelius, xii. 206.
VVilkins, xvi. 395.
Wilkinson, Dr Uenry, xvi. 293.
" Wisdom, Book of," xii. 161,/.
AVolthius, xvi. 372.
Wower, xvi. 416.

Xenophanes, xii. 107.

Xenophon, ii. 113, 448 ; xii. 126, 521, 5.35 ; xiii. 359.

Ximenes, xvi. 363, 417.

Xiphilin, ii. 440.

Zauchius, ii. 20, 145 ; viii. 167 ; x. 7, 23, 24, 498 ; xi.
487; xii. 20, 21, 26, 187, 250, 262, 289 ; xiii, 5, 292.
Zarnovecius, xii. 26.
Zonaras, xiv. 2.00 ; xvi. 416.
Zuinglius, viii. 136 ; x. 110; xvi. 288.

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