i^r^

V,V,V<Vt

3^3lc]l;1flnri^

speciAi coLLeccioNS

OouqLas LibRARy

queeN's UNiveusiiy

AT klNQSrON

kiNQSTON ONTARiO CANADA

/

FREE THOUGHTS

Upon thefe Heads.

' ^ Liturgical andC on- ceived Prayer^

Of

^Predejiinatioriy

Redemption^

The Salvability of the Heathen^

The Judaical Co- < venanty

Juftification^

The Judge of Faith and the Scripture ^ ' Venial Sin^

Demonstrative

Preachings The Authority of Ok\ the haws of Men, The Power of the

Magiftrate about

Religion, SubjeBion to our

prefent^een.

By JOHNHVMFRET, Born in Ja;,. 1620. and Aged now pall 89 Years.

Not intending a Common Place upon any of them but to Hiy Ibmething only to fupply what is wanting to be faid ; or, if faid already by him to cultivate it, and fave all other new Editions/

London; Printed for T. Parlhurfi at the 3 Crowns in Cheapfide^ ard Jonathan Robhfon at the Golden-Lion in St. Paui's Church-yard ; and fold by J. Morphew near Stationers-hall. 171c. Price i s.

A Teftimooy to Mr. Humfrefs former Writings, by two of his Brethren, Minifters, while living.

ToMr.y. R

IThirik by fiudying of the Scriptures, and things more than others have /aid before you, you efcape the 'Temptations to Siding and Partiality: And I think you. hit on many con/iderable Truths which many overlook, and improve many vhich fome do lightly pafs over.

Richard Baxter.

I am of the fame Mind,

Tho. Manton, D.D.

To a Book of Mr. Humfrey\ entiturd, De JuJiificatioHe, printed but lately. An. 1706; there is this Teftimony.

We have carefully read over that TraQ [of Mr, Hurafrey, and do judge that he hath truly and rightly fl ate d the Controverfy^ and fo xoeU conftder^d the Argument, as will be of goodVfe to the intelligent Reader.

Simon Ely, John Chichefter.

To a former Book of the fame Subjefl, entitled. The Righteoufnefs of Cod revealed in the Gofpel, printed in the Year 1597. ^he fame Bifhop of Ely, Dr. Tatrich, has an Epiftle to the Book -, and Dr. Stillingfleet^ Bilhop of JVorcefler, a Letter to Mr. Humfrey, of Confent to it ^ 2nd Dr. Stratford, Bifhop of Cfcf/^cK, another to him, which has thele Words in it.

Mr. H. I have received peice-meal all your Bool, and read it over with Profit and Pleafure. The great DoiJrine ofjujlificationis by youfla- ted more agreeable to the Scriptures tUn J have met with in any other Au- thor.

To

To the READER.

THE Title of this Book was left to be printed till the Uft^ mth A ff&re Leaf to it^ for an Epiftle of a Friend to commend the Book ; hut it is judged modefier and better, upot$ Advicey to fll it up thf^ as it is on the other fide^ and to have no Epipe, no Encomium^ no other Chara^er of Mr, Humfrey, or Letters of Recommendation, but thofe from the Dead.

T. P. J.R.

E R RA TA.

P Age 20. Line Jo. Vnmllmg^ (houldbe, Wlllmg'^ p. ii. 1. 31. Of it, (hould be, 0\ his Mining : p. 9. 1. 16. By the by, (hould be, by mi by i p. li. 1. 28. the Interrogation-Point (hould be a Colon • p. 14. 1. 32. the Parenthetis (hould be at Laiy, and at behyig a Colon; p. 33. 1. 16. To beifife, (hould be, to be his in fe : p. 37. 1. 1. Accepwhrtj (hould be, by Acceptation. Mend the two firft Faults* and the reft may pafs.

( o

O F

Predeftination.

PREDESTINATION I will underftand to be God^s Counfel within himfelf, about chooling or refufing the par- ticular Perfons he will bring to Salvation : And the firfl Thing may be ask'd, is. What is the Objed of it ? This Objeft is the Mafs of Mankind, as it contains theEleftand Repro- bate, for out of it God choofes fome, and leaves others. I am tender of faying more. I own a Decree of God to give Grace to the Ele(a, but no Decree to deny it to others : For 1 diftinguifh be- tween a not decreeing, and a decreeing not. To require of any to be* licvc and repent, and decree not to give them that Grace to do it, without which it cannot be done, is too hard forme to fay or think. But to fay, there is a not decreeing^ or no decreeing as to fuch, be- caufc not to believe^ and not to repent is nothing, and there needs no Decree for that which is nothing, is foft, fit to fay, to think, to believe. Now becaufe Election is faid to be before the Foundation of the World, there are fome, and great Divines, will have the Objedl to be Man confider'd before his Creation, and thefe were called Sufralapfarians. But the mod: do make Man, Fallen, the Objed: And as to thefe call'd Sublapfarians, when they go fo far as to the Fall, Task, and why not Mankind Redeemed aKol 1 will give ray Reafon for it, and it is this, becaufe Redemption is not any of the Links that are in the Chain of Predeftination. It is not faid, lyhont hepredejlinated^themhe created; and therefore is Creation pre- fuppofed to Eleftion ; it is not neither faid, Whom he predeftina- ted, them he redeemed •, and therefore is Redemption to be prefup-

A pofed

O )

pofed before Election alfo. He hath chofen us in him^ faith the Text ,• and how can that be, I may ask, but upon this Prefuppofal f The Cahinijls fay (not all, and not i) that Redemption is only of the Ek^.- -B^-th« Strfpturefay^ not fo, for Chen it would fay, Tx>hom ■ he preMtin^d^ -^^m he- Ye^ccwed 5 biJt- it -fey94E-not. - Ek(^ion is but of fome, but Creation and Redemption of all the World. And as it is fo, what does hinder but we may make Man created, fallen, and redeemed, the Mafs, Lump,, or CUy^ out of which the Potte?' doeschoofe his FeffeU of Honour or Dilhonour as hepleafes. Not that God decrees Man's Sin, or that his Decree makes them fin, however the Met;j;phor be undej^ftood.

But forsfmuclvaiJ Jiee not ihink it indifferfntla^ tb:me,. Objcrf of Predeftrtiltion, ' or Man fore the Foundation of the JVorld, and fo long as we may fpeak of it after our human manner, as we can, feeing God's* fpeaking fo of hlmfelf in Scripture does ^ygrrant it, I will fpeak accordingly tjie bell to ]iis;'Hoaour I ^ ; able, in. our jAnalogkd Go:nc€ptions of him. • "

Let us fuppofe, fpeaking with Reverence, fecundum mflrum coy^ cipiendi modu?n, that God intending to make LJie World, which conr fifts of Animate and Inanimate Creatures, he determines among the ABlroate-Eo majcea Man,, a middle Creature between Brutes and An- gels, endued with Underftanding and Will. With Vndcrftandmg^ to rcfleft on himfelf and his Maker, and confequently, from what is agreeable to his own Nature and God's, to know his Duty according •to the Law of Nature j and with Wil^ to choofe orrefufe ^he doing U at his Liberty. Let us fuppofe this firft as part of God's Decree or Determination concerning Man, for we mull conceive of God's Decree, (when it is but one fingle A6t altogether in him, that is, his Will, oiHimfelf willing thefe things) in feveral Parts, as we can.

To proceed then, God's determining to make fuch a Creature^ that he may be happy if he will, in obeying the Law of his Nature, or defiroy himfeU by Difobtdience, he does then confider (reve- rently ftill fpeaking) which is beft for Man and his own Glory, that the Ffclicity of this Creature be obtain'd in way of Merit^ox in a way of Grace, There are two ways which the Scriptures (St. Paul efpecial- ly) holds forth whereby that Men may be faved, the way of Works, &nd the way of Grace •, that is, by the Tiefms of the Law, or Terms of the Gofpel. And it is this God choofes, for ifl the one

his

his Righteoufmfs only would be Ihewn ^ but in the other his Mercy alfo^ and the Myfteryof our Redemption and Salvation by Chrifl depends uponir. But we are to know, the way of ^Tor/jj ori^in^l- ly fhould have been by Mans perfotmirig of tlie Law of his Creatldri, or Law of Innocency, which if he had kept, his Reward would have beenofDetf. But the way of Cr^ce now is, fince the Fall (through the Redemption of the World by Chrifl from that Law, as the Rule of judgment, to a new and remedying one) by Faith and Re- pentance only, which is accepted to Salvation through Ch"ft's M'e- rits, and fo rewarded of Grace. And here then is a fecond Part of God's Decree, to wit, the determining that Man's Salvation fhall be in away of Grace, and not of Works. Itvs not of him that wil- leth, nor of him that ruyinethy but of God that fheweth Mercy, - Upon the Suppofition now of thefe two preceding Parts of God*i- Decree or Determination concerning u% two things ire to be ccn- ceived. The one is, that the Perraiflion of the Fall, and our Re- demption by Chrifl;, mufl: necelTarily antecede (in the Nature of the thingj the determining particular Perfons to be faved •, upoa which account the Lutherans do fo grievoufly fall out with theCalvifiiJfs^ becaufe they^*affirm the Decree of Eledidn to be made without refpcift to our Faith, or the Merit of Chrift, when the Scripture fays ex- prefly, Cod hath chofen us in him. The other is, that Man being re- deemed, and brought under a new Law, according to which he mufl: be judged, it is necefljry that he have Power to perform the. Condition of that Law, as ^dam had to perform the Law of Works, which feeing none can without God's Grace, we are to conceive here, that this Grace is purchafcd by Ghrifl:for all the World', whom he hath redeemed, or that it does flow from him as the true Light and Life, in regard to his Divinity, to every Man coming into it, enabling him to live up to the Terms of this remedying Law, if he do but co-" operate with this Grace, and rejed it not And here then is a thhcl Part of God's Decree or Determination concerning ns, that having determined Man to be a Creature endued with free Will, and yet to be faved only in the way of Grace, and not in the way of Works, there is no one but fhall have fo much A(rifl:ance from the Redeem-* er,that if he be not himfelf wanting to it, he be may faved, andreap the Benefit of his Redemption. .' ' 'V'

Whatfoever now does appear in the Execution of Gdd*s DecreeJ is to be apprehended to be in the Intentipn. It is plain inSmpture, that Man is created, falls, and we thereby become ail Sinners, and

B 2 li-

liable to Wrath ; lliat Chrift came therefore to redeem us, to die foi u«, to n.akc SatUtadion fo- us, snd procure Pardon and Salvation iiponConoition, which is tht Terms of the Gofpel j that the Gof- pcl therefore is to be preached to all the World, which fome em- brace, and a. converted^ and others not ^ Co that many , as Chrift tells us, arc caUcd, butftrv chofen. By which Speech of his, it feems that Eleftion, iii the Execution of God's Decree, comes after Vo- cation, the Sinner's effectual Gonverfion being indeed adual Eledi- on : Ahd though an Eceinal Decree as to us does import Time a parte ante & a parte poft^ yet as to God there is no Time either pafl or to come. So that whatfoever is done by God, the time when it is done is to be look'd on, as it were, to that thing, the Beginning of Eternity, though it has none, but is one continual, everlafting^ fiandirtg Now^ and there can be with him no other but aliual EWi' oyt' Upon the Suppofition then of the three Parts fore-fpoken, of God's Determination concerning Man, itmuftbe apprehended, that God, who is infinite in his Attributes, foreknowing thofe to whom he will give his Grace, whereby they are converted, believe, re- pent, and perfevere ^ for the laft part of this Decree does determine all them unto Glory, and leave the reft to Condemnation.

Having thus compleated a Conception of God's Decree of Prede^ ftination, (craving Pardon for the human rr^anner of expreffing the fame) I will paufea little on the Matter, for to make fome Obfer- vations upon it.

* For the firft and fecond part of the Decree, there is nothing, I think, to be gainfay'd j infomuch as upon account of the fecond, I hwe been fometimes prone to think, that when the Apoftle fpeaks of EleSion of Grace, and God's fliewing Mercy on whom he wili^ he may be underflood of an Ele-ftion of the Sort of Perfons, rather than of Particular Perfons, that is, of fuch as feek to be faved in the way of Grace, and not fuch as feek it in the way of Works, or the Lai9 ; for therefore he tells us it is that the Jem are rejefted, who fought to cftablifh their own Righteoufnefs, and the Gentiles faved by receiving the Gofpel. The Choice of Jfaac and Jacob before Jfhmael and Efati^ as Children of the Proraife, and Types of fuch as are fo by Faith, confirms the fame, they being perfonally named in regard to their Polterity, and what was to befall them in their future Generations. The Truth is, the Eleftion and Reprobation of the 9th, loth, and Tith to the Romans, feems (as already intimated) to be only God's choojing the Gentiles that believe in Ghrift, and feek Righte- oufnefs

(5)

oufnefs by Faith for his People, and rejedling the Jews^ that tru^ fting on the Righteoufnefs of the Law^ believM not in him ^ which yet includes Eledion to be of Faith, and not of Works, as to both: When for the choofing one Jew to be of the Remnant^ or one Ghri- ftian, and not the other, toSalvation, ic belongs not to Revelation, but to the fecret Counfel of God ; though confequently that muft and is to be underftocd. And yet I muft honeftly acknowledge my Remembrance, ihat ^ugujiine (fomewhere when I read him) fpeakingofthat Text, It U not of him that wiUeth or runneth^ gives it this Meaning, Jtvsmt cf him that he wills and runs ; he wills and runs ^ andmujl dofo^ but it is not of himfelf^ or kis own Stren^th^ hut of Cod's Mercy. It is of his Electing Grace, that one is made a VefTel of Honour, and another of Diflionour.

For the third part of the Decree, I am refolutethat theDodrines of Univerfal Redemption and Grace fufficient (as to the Adult, froxime or remote^ immediate or mediate^ according to the Schools; for all to be faved, fofar, that the Blame Ihall not lie upon God or Chrift, but on Man's own felf, if he be notfaved, are to be main- tained againft the World. And yet I will, for the Scripture's fake, acknowledge, that when God will have all to be faved, fo as rhey may, if they will, yet is there none that will, butfuch as are made willing of unwilling, by a farther Grace, which is fpecial Grace, and the Grace of God's Elect ^ for both thefe are confiftent, and maintainable by God's Word.

For the fourth and laft part of the Decree, there are fome Di- ftindions to be made. Diftinguifh firft between £/t^/ow and the Decree of it. As we conceive of God after our human manner, we muft diftinguifh between the Counfel or Determination of what he will do, and the Ad or Acis in doing it, and confequently between his determining to whom he will chufe to give his Grace^anU his adu- ally choofing him in giving it. When the Scripture fpeaks of Ele.- £kion before the Foundation of the World, that may be underftood of the Decree, tho' Eledion it felf, which is ex lap/is^ be the fame, or at the fame time with effedual Vocation, which is, exredem^tis c? EvangeUzMt'vs^Xio, There is the Decree of Eledion (1 have but now conceived) and Ele^ion it felf, as of Redemption^ andChrift's adual redeeming us, whereof the one was from Eternity, yet the other in its due Seafon. When Chrift fays, Many are called, butftw chofen^ the C'nofen (as before) feems to be taken out of the Called, and bothfirft Evangcliz'd ^ that is, to have had the Gofpel preached to

them

(6)

thcra before Called or Chofen. Ekalon then is not only out ^f the Created, Fallen, Redeemed, inregaid to all, but as to feme, oat of the Evangelized and Called alfo ; N y, farther, Auxiliated, fo as out of two who have common Grace, as is fufficient fortheoi to believe and repent if they will i the one is left to himfel^ and he wills not, the other is cliofe to that further Grace which is effectual, and he wills and does^ and is faved, and not the other. Diftingulfh, Secondly, between God's decreeing to fave a Perfon, and the adjudicadna; him to Salvation. Hcfaves or adjudicates to Heaven none but fuch as believe and repent, and fo live and die, but lie elefts whom lie will at his Pleafure. DiftinT guilh therefore, Thirdly, of Predeflination as it is to Grace, or as it is to Glory^ knowing well that he is, and raufl: be predeftinated to both, that is, predeftinate to either. And for Predeflination to Glory, it is certain, that as none are faved in the Execution, but fuch now mentioned, fo is it, and mult be in the Decree. God does forefee (fpeaking Hill in our human Manner) who will believe, re- pent, and perfevere j and them, and no others, he decrees to Glo- ry. But as for Predeflination to Grace, (the fi'. H Grace) he forefees nothing more in one than another as the Caufe or Occajfion for the Choice, yet choofes the one, and leaves the other. When our Divines therefore difpuce fo warmly about Eledion, whether it be Ahfolute or Conditional \ that is, whether it be of Works forefeen, asfomefay, or of Faith forefeen, as others, or of both forefeen, or that it is of neither forefeen, but of free Grace, which is fuppofed Orthodox. They both fay what is true in diverfe Senfes. It is nhjolute in regard to Grace, it is conditional in regard to Glory^ and they may allbe pleafed to bear with one another.

Jn AF FEND IX to this fir fi Head.

rTpHere is nothing comes to pafs without God's Knowledge, or JL againfl his Will ^ this is certain. There is therefore in God a Fore-Knowledge and Predeflination of Things to come. When he made Man, he endued him with Underftanding and Win, and that Will free^ and not necelTitated by him. When there is free Will then in Man, and Fore-Knowledge in God, with a Decree fore -ordaining all Things that come to pafs, it muft be ask'd, how they are to be reconciled ? For Anfwer to which, this already faid muft be premifed, that Knowledge and Will, or whatfoever is at- tributed

:( <-! )

tributed to God, from Analogy of thefe Faculties in Man, as they are eminenter in the Divine Nature, they are one, even God him- ielf: Fef whatfoe<^r4s-m Ged, is^ Ood, and are- iiicompreheufible _asfuch tous^—Noi preiimun§th4fl-on our Gonceptiofls, which are infinitely fhorc, whacfoever they be, that we can ha\^e of them, we are neverthelefs to believe, that whatfoever God determines to come to pifs, muft of NeccfTitydo fo. But if it be to be done by Man, who has this Free Will, that Ncccffity is Necejfttas Confequentia, not Confequentvs^ as the Schools fpeak ^ that is, a Logical Necef- fity^ becaufe it follows argumentatively, that if it be' determined it mnll be- i)Ut not^'*l*hyfical' NecefTity, thac this .Extermination fhould Ph^UcaKy caufe jh^ A(9: fo as to conftrain JWan's Will to it, but that it dill hath a Power to do the contrary, though the Ac^ will mfallibly be done. For God does determine Things necelTary to be done, neceflarily -^ and Things contingent, contingently ,• fo as no more is to be faid but that the Fore-Knowledge or Decree of God, and Man's Liberty, that is. Free Grace and Free Will are to be reconciled in the Vfe • and it is not needful for us to enquire any further than fo : That is. We are to fet our felves to believCj to repent, and walk fincerely before God, in doing our Duty, as if we had full Power to doit, which we all have fo far by Univer*- fal Grace, that we may if we will. But if we will, and do, and are efFecf^ually converted and faved, we are to attribute it yet ta farther Grace, and give the Glory all to God. Thus muffc the jirminiaYi and Calvmijl be reconciled ^ the way is, for One and the fame Divine to become Both; namely, when he hath been C<?/'5'W-> fiical in his Dodtrine, to be uirminian in his Ufe.

O F

(8)

>i\

O F

Redemption.

S for this Head of Redemption, I am for a middle Way, ^ as Mr. Baxter was, and Dr. Davenant in his Book De moru C/;ri/J;, which Arch-bp. t-^^^^r approv'd, and was byafs'd toward the Univerfality of it. For feeing the Scripture is fo exprefs and fall that Chrift dy'd for all^ that he tailed Death for every Man, that he was a Propitiation for the 5^5 of the whole World; and that fo raa- ny more Texts might amply be quoted, there is fome Senfe wherein this Univerfality muft be maintained, or the Scripture be forfa- ,ken.

The Death of Chrift therefore may be confidered as it hath pur- chafed Remiffion and Salvation on Condition, and fo it is for all, and acknowledged (as Mr. Baxter notes) by Dr, Twifs. But the ftrid Calmnifl will have more, that it redounds to purchafe the Con- dition alfo, and the Redeemed therefore are only the Eled. This Inference I dillike quite, and the Propofition, that Chrilt by his Death (whereby he hath made SatisfaSion for our Sins) hath pur- chafed the Condition alfo for any, Iqueftion.

For the Inference, If there was a double Redemption, one to pur- cbale Pardon and Life on Condition, and another to purchafe alfo the Condition, then would it be plain, that one was for all, and the ether for the Eleft only. But Redemption is but one, though that one may have a double Refpcd, and Dr. Davenant and Mr. Baxter no doubt thought not any otherwife : that is, a Refpeft to the whole World, or a Refpccl to the Eleft. As it refpefts all the World, it does purchafe Remiffion and Salvation on Condition ; asitrefpcds the Elcft, it does farther (as they muft hold) purchafe

for

.. , (9 )

forfuch the Condition alio. Upon this accouat therefore y?lth:thcm it does not follow, that none are redeemed but the Ekd, becaufe that tho' in the one refpect, as Chrill by his Redemption hath pur- chafed alfo the Condition (fuppofing it fo) it was for the Eled : yec in another refpect, as it hath purchafed Pardon and Life only on Condition^ it is for the World ^ fo that in thefe diverfe Refpeds, all are redeemed^ and alfo th€ Elect only. I will not wonder therefore at thefe two Eminent Men, Mr. Baxter and h'lihop Daveyiant^ that they affirni Redemption to be Vnive^fil and Special both, I thank them for. thpir Pains, their great Pains, but in good earneft it is an Inconfifi-ency I cao'not fully, but half approve. ■ 'lor as for ttie PropofiLion ic felf^ that Chrifl hath by his Death purchafed the Condition for the Eled (that is, tha Grace which elFedts their Faith d\^d Repentance, and fmcere Obedience, which is the Condition that they may be eitedually faved) 1 have an Objedi- on.3gainft it^ vvhkli. y ou.fhall have by. the by, that I think could not beanfwered, even by them. . Tiie ftrict C.i.'z/i«i(/'^j agree with thefe middle ones in the Fropofltion, and are peremptory, that if our Redcmpdon be no more for the Eled than others, which is the pur* chafing Remiflion and Salvation on Condition, and not the Conditi- on it f^If, then docs our Salvation lie at Man*s own Free Will ^ fo that tho' Chrift hach redeemed all, there may net be any one faved for all that. An Allegation really inconfiderate, becaufe Redemp- tion is fo dillinguifhed fiom Election, that it is no Link in its Chain, and is to be fo dillinguifhed as cither of them to have their Bounds. Redemption hath procured Pardon and Life upon Conditions and there is^ its Bounds ^ and as fer the Condiaon, there is no Obligati- on on Free Grr.ce, but God may difpofe it (he may give Faith) where he pleafes, fo as it lies upon Election, not oa Man's Free Will therefore but on God's, for him to give it unto one and noc another: and thus Election takes care that P.edemption be not in

Tbefl'abUninsthe more, weareto confider, in thi? great Matter of Election and Salvation, that God is to be acknowledged as Rector and Lo/a both in it ^ and confequently thefe Divines that hold the Death of Chrifl to be for all, in purchafing Pardon and Salvation on Condition,, but that the Condition flows not from the Power of Man's Free Will, nor directly.from Chrill's Pnrchafe, but from Ele- ction,, do manifeftly give God his Glory, while they make him as Lord, to give the Condition to his Elect ^ and as Rector, to judge

C of

( lo )

of them as of all the World according to that Condition.

For my Objection now againft the Piopofition I am to offer, it is this, that inltead of what they fay zgainitVni'uerfal Redemption, that it deflroys Free Grace, I muft tell them, that Redemption Spe- cial does indeed do ic. For the Free Grace of Election we all know to lie in this, that out of the Mafsof Mankind, who have no Merit, one more than another, God does choofe whom he will for no Caufe but his own Free Pleafure. Now if Chrift hath purchafed the Con- dition for the Elect, then does God choofe them from the reft upon Merit, the greateft Merit that can be, even Chrift's Merit ; and when thechoofing the one that hath his Merit is the Reafon of his Choice, and not the other becaufe withxjut it, this does deftroy the Freenefs of Election altogether. This Objection is the firmer, be- caufe the Calvinifis do all contend about Election, that it has no re- fpectto Chrift's Merit and our Faith, but only as they are the Ef- fect of it, that is, becaufe God does elect, choofe or determine fometo befaved, therefore he fends his Son to procure by his Re- demption their Salvation, and gives them Faith to that end : And why do they ftand on this, that Chrift's Merits muft not be confi- dered in Election, but becaufe Election is free, and fo free that there muft be no Merit even from Ghrift to the Elect, as the Reafon why he thoofes one and not the other. I need not add as to them, that nothing without God, and done in time, as Chrift's Death was, can be the Caufe of his Eternal Will. His Will is himfelf, and God has no Gaufe.-

The Lutheran here contends with the Calv'mifi^ and ftands upon that Text, Hehathchofenus inChriJl. The Prepofition ^ in Greek fignifies through^ and when it is join'd with Chrift, through^ is through his Merits. This appears (fay they) in a former Verfe of the fame Chapter • He hath blefled us with all BUjfmgs^ Iv yv.rZ^ in Chrifi • and in a following Verfe, Jn him, iv «, we have Redemption j now when thefe Words, fJe hath chofenus in him, is in the middle Verfe between them, and they won't underftand them as they mult be undeiftood, the Lutheran is offended as if the Calvinifi would not acknowledge the Truth when convinced. Hechoofesus, fays the Calvinijl, thac we may believe and be holy, not becaufe we believe and are holy • and becaufe he hathchofen us to Salvation, he hath fenthisSonto redeem us (asbeforej as the means to procure Par- don and Life, and Faith for his Elect, that we may be faved : But the Z-«tkr<?« fays^ God choofes the Believer, and that the Redemp- tion

( " )

tion of Chrill is the Caufe, the meritorious Caufe of our Election, as well as of our Juftification or Salvation. Here is extream Op- pofition : One fays. Election is the Caufe of Redemption ^ and the other fays, Redemption is the Caufe of Election ^ a'nd who (hall .find out a middle-way, or any thing towards it, between them ? I pray give me leave, and what if 1 Ihall fay this, that tho' Chrift by his Redemption hath purchafed no more for any but Pardon and Life upon Condition, as it belongs to all 9 yet may we conceive that he hath thereby fo pleafed the Father, as to obtain that there Ihall be an Election, that he will give his Grace (the firft Grace) to fome, that his Sons Obedience and Sufferings ftiall have their Ef- fect ; but tho' he gives it, he will be free in the giving ^ he wili give it to fome, but to whom he pleafes^ he gives it, but without Obligation by that Redemption to give it to any one more than a- nother. As we are all fain in Jdam^ we are all redeemed by Chrift, and all alike in the fame Eftate ; no particular Man can fay, Chrift hath merited for him more than for others, that for his Mtrit he fhould be chofen, and have Grace given him, rather than the other, but all lies on Free Grace, or God's Free Will perfedly, and fo Univerfal Redemption and Free Grace do both ftand toge- ther.

For my fpeaking now farther of Redemption : Redemption is a me- taphorical Word, and to fpeak of it according to the Law of the Jews^ or the Law of the Romans^ and fuppofmg a Captivity or Slave- ry, to ask, what it is, who are the Captives, how they came to be fo, whofe Captives, what is the Price that redeems us, when and how, and to whom paid, and twenty fuch Quellions may be ask'd, which any other may anfwer that will, it is not my Work? but if this Qpeftion in general be ask'd, what Redemption is, and the A- poftle fays it is Remiflionof Sins (In whom we have Redemptions even Remijjionof Sins) I will tell freely my Thoughts of it, not that it is, but that it hath obtained Remiflion j a Univerfai Conditional Remiffion, which will be beft conceived by a Pardon at Law, an Act of Grace or Pardon by an Act of Parliament : Suppofe the Na- tion in Rebellion, and under the Guilt of Treafon, and the Prince to grant a General Pardon, an Act pafles, and the whole Nario.i is pardon'd: The Golpel-Covenant is fuch an Act of Paidon for all the World ; and if you object, then all the World mull be fa- ved, I anfwer. The Act muft be read, we muft fee how it is drawn, and we find Conditions in it : All are paidoned indeed on Conditi-

C 2 , on.

( lO

on, but the G)fidltions muft be performed and pleaded forfuing out the Act, and obiaining the Benefit of it.

There are none of us muft qucftion but the Gofpcl, together with RemifTion of Sia, brings a Law (the Covenant of Grace is a Paidon and Law) requiring Obedience in order to our Salvation. He hath ihofenmin Chnjl^ that we fhouldhe holy : Me hath redeemed m from Iniquity^ that we fhould he a peculiar People^ z,e.ilouj of Good Works : We are his Wcrkmanftiip, and created unto Good-voorh in (or through) Chrifl Jefuf. By ihefe Texts it appears, that to make us holy, or fhac vve IhouM be holy, is the End (or one End) of Chrift redeem- ing uf, and >etdid God create Man to this End, to be holy, he made us to fei ve him, and he put his Law in Man's Heart to obey it % and feciiig Holinefs was the End of his Creation, how can it befaid the End of our Redemption? I know none have ask'd the Queftion, and I muft take leave my felf to anfwer. The Law of Creation was a Law of Innocency, requiring us to be fo holy as to be without Sin ^ and when that was broke^ and there v/as Sin committed , there could be no Righteoufnefs according to that Law any more^ and there- fore was it necefiary for Chrift by his Coming not only toattone God in regard to the Sin, but to procure alfo another Law, and fcch as through Grace may be performed, that foa Righteoufne^ (-call'd by Daniel an Everlajling Righteoufnefs) might be brought in {when elfe there could, I fay, be none in the World) which toge- ther with Remiffion of Sin is required to Life everlafting.

And forafmuch as to the end that Men may repent, believe and be holy, Chrifr bath procured RemifTion and Salvation for all upon that Condition, Vv'hich does encourage them to it, and is Che "Ufe Chey fhould make of it, and God would have all to repent, tho' none do but fuch as he chooies to give his fpecial Grace to them to doit : We are not to think that none are redeemed but they that do attain that End, no more than yon may argue, that when the Scripture fays that God will have all to come to Repentance, and the Acknowledgment of the Truth, that yet God indeed will have n'^ne to repent, but thofethat doit: For God does ufe the Means to all fo fir as is fit for him. to bring them to it. And when the Fault lies on them, you muft not lay it on him, as if he wiHed it not. In like manner hath Chrift done all he was to do, that Men 0iould re- pent, believe, and be holy, in procuring this Encouragement, To as for h:3paithe may be faid to have redeemed them from their Ini- jjuity (andwheaail are fo redeemed, thofethat become godly are

more

( 'a )

more peculiarly fo) but all do not take the Encourageinent to do Itl and fo the Fault does lie on themfelves, andnoconhim, nor on God reithtr, that he does not give them all more Grace, becaufe he ads herein as Dcminus ahfolutus in regard to particular Perfons, in choofing freely whom he pleafes, without any Merit in themfelvc?, or procured by Chrill, for any one more than anotlier, to give them his fpecial Grace for their eifedual Salvation, v; hen he gives but his common Grace to others thatclfcds it not.

Againft Univerfal Grace by Chrift you may fay. One Man ha?, fuch a Bluffing, and not another, and Chrift hath procured it. I anfwer, Clirift hath procured allBleflings (efpecially fpjritual ones) both for him and for others, on the Condition which is required to the obtaining them ; and the one has them and not the other, be- caufe he performs the Condition, and not the other. Life (Life e- ternal) isaBlefling, and procured or purchafed by Chrift for all on Gondition, for whofoever believes and repents Ihall live. The Elcd now perform this Condition and have Life, the R.eprob3te does not and perifhes. Life herds the Blefling, and procured or purchafed by Chrift \ but the Condition is not purchafed or procured (as be- fore) Or if procured, procured only to be given, and tl.at by- Free Grace to whom God will, but not procured to be given to this Man and not that, or more to one than another. I may yet be more eafy, and diftinguifh between what Chrift h^Lihpurchafediox Man- kind, by his dying for us, and what he ^iwjiiClxecu ting his Fa- ther's Will and Free Pleafure. It is reafonable that Chrift taking onhimourFlefli, the Flefh of all, and dying for all, to hold than what he hath purchafed with the Price of his Blood is for all, and all alike i tho' what he does in Execution of his Father's Will, which is free, be beftowed on one rather than another. And confequent- ]y, that what he asks his Father, be fuch as lie may ask for Peter which he asks not for John^ and for his own Diicipies, what he prays not for others. 1 pray not for th^ V/orld^ fays Chrift, he prays noc for all 3 yet, that he died for the World, and for all, is exprefs in Scripture. 1 fpeak it mainly in regard to Salvation for Sinners, and Redemption to be for al), though Faith, Repentance, and the Grace for Application be given by Chrift to fomeonly, not as Pur- chafer, but Executor of his Father's Eletttion.

J}%

r 14 )

An JPPENDIX to this Seccf^d He Ad.

F Redemption be Univerfal, according to the Scripture, it is buli _ reafonablc to believe the Grace of God, which is given for the Application of it, to be Univerfal alfo : and Ijwill not queftion there- fore bat as to thofe that have the Gofpel (faying nothing to the con- trary neither as to others) that God does vouchfafe fo much Grace to the Adult, that they may believe, repent, and be faved, if they will •, and when they may if they will, who can deny thaUGrace to be fo much as maybefaid necejfary, and fufficient ? ^ And yet if they will, I acknowledge it to be of farther Grace, which we call f^ccial, or the Grace of God's Eled. This Dodrine appears by thefe Scrip- tures. God will have all to repent and be faved, 2Pef. 3.9. He would, but Man will not, y^^f. 23.37. Whofoever will may come, Rev.n. i'j. And yet none do come unlefs the Father draws him, John 6. 44. The Command, irork out your Salvation, includes that all have Power, and ye: is it God that mult work in us to will and to do, or the Work will never be done, Thil 2. 13. By thefe Scriptures and the like we may fee how Truths of Scripture are myftical, deep, and to be founded by Faith •, for if I followed only my Reafon, I confefs I fhould be apt to think otherwife, that feeing the Grace Vvfhich is Univerfal reaches thus far, that Man may, if he will, it feems enough ta^leave there; for if he will not (when he hath fo much Grace thme may if he will) God is juff: to condemn him ,- and if he will, he muft attribute it to this Grace, which is Univer- fal, as that without which he could not have willed, and with it he does both n'i// (f«^ ^(?, and is faved.

In the Council of 'frent, Father Paul in his Hillory of it, does tell us of an Opinion broached by Ambrofias Catharinus, to this EfFeiff, ,(whofe Book I have feen) that there are forae lingular Perfons, as J^aul, the Difciples, and the like, that God does take an extraordi- nary Care of, fo as it is impoffible for them to fail of Salvation, Afat. 2^.2^- and thefe only are the £/e(? (as John writes to the £- J'M Lady^ unto whom this Grace which is fpecial doth belongj but as for the Generality of Mankind, orChriftians, they have the Go- fpel and the Grace of God, which is univerfal, and according to cheir Improvement thereof, feme there be that are, and others that are not converted by it, and favcd.

Unto

(15 )

Unto this Opinion, without mentioning that Author, there is an ejccellent Perfon, Dr. Henry More^ who gives his Suffrage, in thefe Words j " I do profefs I do verily think, that there is fuch a thing " as difcriminating Grace (as they call it) in the World ^ and " that to fuch a Difference for Good, that fome few of Mankind by *' virtue thereof will be irrefiftibly faved ; but that the refl of the " World are Probationers, that is. have Free Will, and are in a " Capacity of being faved, fome greater, fomelefs, and that who- " foever is damn'd, it is long of himfelf. For as Syracides faith, " God hath no need of the wicked Man. Dr. Mors's Myflcry of Godlimfs^ p. 502.

We take it for granted, that the whole World is divided into the £le(i and Reprobate, and that no Reprobate, and none but the Eleft, can be faved : But may not it be a Queflion ask'd, where either of thefe are exprefly faid in Scripture ? Examine your f elves ^ prove your ovonfelvesy Inoro you not Chrifi vs in you, unlefs ye be Reprobates i' May not a Man examine himfelf, and find not Chrift tn him, but be re- probate and unapproved, at prefent, and yet have Grace given here- after, fo as to repent^ believe, and be faved,- I fay only, may no6 this be ask'd?

Of the Opinion therefore of Catharinus and Dr. More, my Genius^, which leads me ftill into the middle-way of difputed Points, would make me a ready and thankful Follower -, but yet it is the Scripture alone that won't let me. Scripture is the Rule of my Faith, and the very Truth of the Scripture, as I believe it, is as I have faid^ and Imuft but unfay and unbelieve to fay any more;

OF

%Xi:i:«:W:Ss::^m'

( t^ )

O F T H E

SuiVibilitv cf the Heathen.

thaE 3rq ex tic L^hm^ cjjfiscij.

in the I

and -d**i3»r, to- fay tfnc ■"One lyorCtrr- 'jftfit, Clemens . wha hare o-

---^-r, or

.ic, rai -:i-

iiddlfc, - : i

one lirac is no? a Cnni'nsii, ;- -^ ...w -_^.;.; _-^:.. _. _ •-"'•d tins ihonid be w, for the

Tmrh of Njniral S.di^yja, . dne^ot God, is cfeatr^m

I" " .7 d at, Uian of the C;"e;;j ci . ' ^r the Compoibrc

-jer. 1 have been long fenlible of my own Inclinations, and of ether Friends, whcm I think like-minded vrirh me, and to ' . j-e lame Opinion of cur desr and bleiTed Lord Jeilis Chri. , ~e

is ^^o^podj^ rn_h'' nne riiir hiirh rion%^ acq- dugs SindSds^'and^ hath Ihewn even faring Favour, to many whom yet he never told

I have more partiailarly taken heed to the Eijicp of 5,j;i5»;:.-v, be- caufe [ fee in his Expofition ct the eighteenth Article he ?ces can- didiv declare for this Opinicn, but with Caudon, which he hath on Tmft from luch as fay, a Heathen indeed v,

-- --, jy imcovenantid Mercy. Thcfe Anihors -fit .^.. .^d thu5, may be wife Men, and made great by his Approbation: Bet

If

\±^ — ■ ■ — '

(>7)

If they have fpokep dangeroufly, not diftinguifhing between the Pe - culiarity of the Covenant as belonging to the Jews^ and the Cove- nant of Grace it felf which belongs to Mankind^ and thereupon they be out; 1 hope this truly great and extraordinary Lifhop will be Tj humble, a? not to refufe other Information from an infinitely in- fci ior, and lefs learned Perfon.

Believe it, good Reader, the Rfdemption of Chrifl:,and the Cove- nant obtained by it arc of equal Extent: and for a Man to Cdy that any may he fav'd by uncovenanted Mercy, is to fay they may be fav'd without Chrift, and without Redemption ; which to lay, is to bring the Curfe of that eighteenth Article upon him, and no avoiding it.

All Mankind as in yldam\ Loins aie under the Law of otr Crea- tion, the Law of Innocency, the Law of Works ; and fince Mani^i Fall there is no Fkni living by that Liw can be juftify'd. TIicic i j a Neceffity therefore of that Deliverance from the Law which Chrifl hath wrought : But hov/ arc we redeem'd and freed from it ? We are all (till under it as a Rule of Life, q'^oad Obedieyitiam ^ but are freed from it as a Rule of Judgment, quoad Jujlificatiomm. That is, we Ihall not (Thanks to our Lordj be judg'd by this, but by ano- ther Law which Chrifl: hath ohtain'd for us, the Covenant of Grace, according to the Condition whereof every mortal Man fliail be julti- fy'd or condemned.

The Covenant in fhort is this. Believe and thou /halt be fav'd ; and the Queftion thence arifes, which to us, who maintain a Heathen's Salvability, is indeed a hard Qjicftion, and one of as great Con- cernment as any can be in the World, to wit. What is that Faith which is the Condition of this Covenant ? For anfwer, It is to he premised, There mufl bs the Knowledge of God, and that he is merciful and good- This being known, it mufb be believ'd, I mean alTented to ^ and being believM, we muft truft to it, and have Affiance in God. Now then, that Faith which is the Con- dition of the Covenant, is this very Truft in the infinite Mercy and Goodnefs of God for partaking the Benefits of it ^ His Mercy for pardoning all our Sins, and particularly the Failings of out Duty ; and his Goodnefs then for accepting that Duty, however imperfect:, fo long as it is fincere in his Sight • vThich tho' we Chriflians are to believe to be for Chrifl's fike, it is enough the Heathen does be- lieve to be for his Name's fake, that is, his own fake, his Mercy's fake. There is Mexcy with thee that thou mayfl he feared.

D

Here

■»t pj-.. 3R- Jt; 3F

W: jif

•( i6)

OF THE

Salvability of the Heathen.

THIS is the next Head I fpeak of after Redemption^ becaufe it follows from the VniveYfaUty of it. It is common with thofc that are of the Z,^/;i Church, as. CypY'ian and ^ufiine^ to fay that none out of the Ark or out of Rahdi-i Bvuf^\ tliams-^ none but Ghri- Hians can be faved : But I am er.clining to. Juftin Martin^ Clemens ^kxcmdr'mus^ Eufebius, and fuch of the Greek Ciiurch', who have o- tlier Sayings. For though I hold Communion with the Church, I cannot really and truly, and in good carnell I cannot approve, or aflent (as Truthj tobei* eighth At tide, in a litteral and gramma- tical Conflrudioa of the Word Thoroughly in the Englijh^ and Omnim in th^ Latin '^ feeing the Beginning, the Middle, and the End of the- Athamfian CvetddoQS fentence every one that is not a Chriftian, to be inevitably damn'd. But God forbid this fhould be fo, for the Truth of Natural Religion, and the Goodnefs of God, is that I' am more aflur'd of, than of the Greed of Mhanafms^ or the Compofure of any other.

I have been long fenfible of my own Inclinations, and of other Friends, whom 1 think like-minded with me, and to have the lame Opinion of our decsr and blefled Lord Jefus Ghrifl, that he is io good, as to be on^ thathaLh done, and docs- Kindneis, "and batli Tnewh even faving Favour, to many whom yet he never told of it.

I have more particularly taken heed to the Bifnop oi Salisbury ^ be- caufe I fee in hisExpofition of the eighteenth Article heSoes can- didly declare for this Opinion, but with Caution, which he hath taken up on Truft from fuch as fay, a Heathen indeed is falvable, btit only by uncovenanted Mercy. Thofe Authors tOt have faid thus, may be wife Men, and made great by his Approbation; But

if

(I?)

if they bave fpoken dangeroufly, not diftinguilhing between the Pe- culiarity of the Covenant as belonging to the Jexvs^ and the Cove- nant of Grace it felf which belongs to Mankind^ and thereupon they be out • I iiope this truly great and extraordinary Bifhop will be fo humble, as not to refufe other Information from an infinitely in- ferior, and lefs learned Perfon.

Believe it, good Reader, the Redemption of ChriH:, and the Cove- nant obtain'd by it are of equal Extent : and for a Man to fay that any may be fav'd by uncovenanted Mercy, is to fay they may be fav'd without Chrift, and without Redemption ^ which to fay, is to br?.ng the Curfe of that eighteenth Article upon him, and no avoiding it.

All Mankind as in yldamh Loins are under the Law of our Crea- tion, the Law of Innocency, the Law of Works ^ and fince Adam's Fall there is no Flelh living by that Law can be jultify'd. There is a Neceflity therefore of that Deliverance frcm the Law which ChriH hath wrought : But hov/ are we redeem'd and freed from it ? We are all ftill under it as a Rule of Life, q-wad Ohedicnttam ^ but are freed from it as a Rule of Judgment, quo.id Jujlificationem. That is, we fliall not (Thanks to our Lordj be judg'd by this, but by ano- ther Law which Chrift hath obtain'd for us, the Covenant of Grace, according to the Condition whereof every mortal Man fliail be julti- fy'd or condemned.

The Covenant in fhort is this, Believe and thou /halt he fav'd ; and the Queftion thence arifes, which to us, who maintain a Heathen's Salvabiiity, is indeed a hard Qjieftion, and one of as great Con- cernment as any can be in the World, to wit. What is that Faith which is the Condition of this Covenant ? For anfwer. It is to be premis'd, There muft be the Knowledge of God, and that he is merciful and good- This being known, it muft be believ'd, I mean aflented to \ and being believ'd, we muft truft to it, and have Affiance in God. Now then, that Faith which is the Con- dition of the Covenant, is this very Truft in the infinite Mercy and Goodnefs of God for partaking the Benefits of it ^ His Mercy for pardoning all our Sins, and particularly the Failings of our Duty ; and his Goodnefs then for accepting that Duty, however imperfect, fo long as it islincere in his Sight • vthich the' we Chriftians are to believe to be for Chrift's fake, it is enough the Heathen does be- lieve to be for his Name's fake, that is, his own fake, his Mercy's fake. There is Me)'cy with thee that thou m.tyjl he feared.

D Here

( i8)

Here then is the Covenant and the Condition of it, whereof this whole World is capable, fo that the Fault fhall lie upon every Maa enduM uich Reafon, hinifelf, ard not on his Mak:r, that he is not fav'd. A Tvvll in God's Mercy tor the Pardon of their Faults, and Acceptance of their Duty, that prevalently induces them to Repen- nnce, and to ob:y him' in Sincerity, according to the Light they have, is the Condition- The Apoftle futably cites this Text from oneof I he Prophets, more than once ; The Jiiji /h.ill live by Faith, The jnft xMan, tho' juit, moft jufl, cannot live but on God's Indul- gence, and he mufl truft to it. jirijlides^ tho' Anjlides^ one that fe^yeth God and mrhth Right eoufnefs^ muft find Mercy for Pardon of his Sins ^ which is thro' Chvifl's Satisfadion^ tho he knov/s it notj and Grace for the Acceptance thereof unto Life, or he could not be fav'd.

ThisCondition^ it is true, no Man exviribus mturtecan perform : But by the fpecial Grace of God, even a Heathen may, and fo be fav'd. And why may not fuch a Man, by the Light of Nature (Ccdpidewing what may he known of him) be converted^ as the Chrifti- an by the Light of the Gofpel ^ and the one be eled, and internal- ly called (not ex facienteipfoquod infe eji^ but ex Deo miferente cujus 'vult) as well as the other, it God pleafe i Here is Free Grace ad- vanced, and no Pelagianrfm or Arminianifni induc'd by it. No, but hereby verily is that Text made good. Who will have all Men to bcf'V'd^ and come unto the Knowledge of the Truth ^ feeing he affords to them fo much Light f according as they become capable) that if ihey finccrely live up to it fhe giving Grace alfo for fome foto do) they (hall efcape Damnation.

Having mentioned the more than ordinary valuable Judgment of Bifhop Burnety 1 think fit to tranfcribe a fuller Account which I took of it.

That excellent Perfon, when the eighteenth Article of the Church pronounces an Anathema to all them who hold that any Man may be fav'd hythe LaworSe^l he profeffeth, unlefs he be a Chriftian, which feems to be the Senfe ot the Article, . diftinguifhes between the Tv-crd By and In ; and he fays. To befavdby a Law or SeB^ fignifiei, thai by the Virtue of that Law or Se^ fuch Men as follow it may be fav'd .' JVhereas to be fav'd in a Lawor Scii, imports only^ that God may extend lis Co)):paJJion to Mm that are engaged ■ in afalfe Religion. And this he appears to own, as notcondsran'd by the Article. If the Bifliopor

( 19 )

1 fhould affirm, that a Man may be fav'd b/, or in, any falfs Relio gion without Chi in, the Article indeed does curfe ns: But to fay only that a Man may be of a falfe Religion, and yet psrdon'd and fav'd thro' Jefus Chrifl, acknowledging fwith the Article) that there is no Name under Heaven whereby he canhe fav'd^ but by him -^ we are to be fatisfied as to the Intent of the Article, that iccurfcs us cor. Beddes that, a Curfe. miftaken, and the Curfe cauf^lefs fluU not come. The ingenious Bifhop proceeds: And f.-eing Faith ia Chrifl is in the Gofpel requir'd as necellary to SaIva:ion, there is no Qiieftion to be made (he faysj but that thofe that have the Go- fpel preach'd to them, and believe not in him, mull be damn'd: The Difficulty only is concerning thofe that never heard of the Chri- ftian Religion. Here then the Bifhop diftinguifhes again of Men in the Law^ and without the Law ^ according to the Apoflle, that isj be- tween the Jew and the Gentile^ Chriftian and Heathen : And for the laft, tho' they have not the Law wricten, they have it in their Hearts, and fliall be judgM according to their Gonfciences. This is fair, but feeing that Pardon of Sin is limired (as he fpeaksj to be- lieving in Chrift, and Salvation is only thro' Ghrilt's Name according to the Scripture, he difl:ingui(hes again thus: tt is on account of the Death and Sacrifice of Chriji that Men are pardoned and fav'd -^ but it is not fo plainly f aid that no Man can be favd unlsfs he hath an exprefs KnoW' ■ledge of this J together with a Belief of it- That is in effect the fame i fay in my Difcourfe concerning the Qiiakers, that the Redemption we have by Chrift, and the KnoA'ledgeof him, is not to be reckon'd commenfurare -.'And yet it is but unwarily faid of him for too warily, as one in the Water who feels not a Bottom for his FeetJ that Par- don of Sin is pofitively limited to believing in Chrift. For here- upon he is fo:c'd to mince his Speech thus. It is not fo plainly faid ■ Whereas Pardon of Sin is limitecl to a Believer in Chrift only as to fuchas have had a Preacher, as is before underflood by himfe.f. It is true that the GoI]:iel fays, He that believes not fJja'l be d.imnd; but I reply, as the Apoftlefays, Ff^hatthe Law fpeaks^ it fpeaks to thofe that are under the Liw: So the Gofpel fpeaks this to thofe that are under the Gofpel, not to th€ Heathen. For the explicit Knowledge of Chrift as the Gofpel reveals him, is not at all requir'd of an Hea- then Man Cncr of InfantsJ no, not of any Manas neceifary to SjI- vation, before Chrift came. Upon this Suppofition then^ that this w notfo clearly faid in Scripture as the other, the Bifhop comes to ano- ther Diftindion, which he fays is to be made, as that which will clear cbe QidiUer ^nd all Di^culcies ia it. O 2 A

( ao )

'A great Difference (fays he, I will cite all his Words) is toi^ made between a Federal Certainty of Salvation ftcur'^d by the Promifes of God and of this New Covenant of jefus Chriji^ and the Extent to which the Goodncfs ani Mercy of God imy go. None are in a Federal State of Salvation but Chrijii.ms : To them is given the Covenant of Crace^ and to them the Promifes of Cod are made and offered, fo that they have a Cer- tainty of it^ upon t'eir performing the Conditions that are put in the Prc^ mifes'^ all others are out of the Promife^ to whom the Tidings of it wasne- 2fer brought'

In this now which is faid by this v/orthy Bifhop, ther^ is thus mach of Truth to be acknowledged and noted, That no Heathen or Jew under their Difpenfations had, or could have fuch Certainty on their turning to God (fo as to draw near to him in full ^ffuranceof Taithj Heb. lO. 22.) that they fliould be accepted and faved, as Chriftians have, orinay have, upon the Revelation of Jefus Chrift* and for that reafon, if there were no other, the Difpenfation the Chriflian is under is exceeding better than that of the Jews and Hea- then. But for this fo able a Divine to take up this Dillindion of Salvation by Covenant^ or by Vncovenanted Mercy ^ as fome are pleafed with •, and then affirming that there is no Covenant of Grace, or Proraife of Salvation upon Performance of the Conditions of it to any but Chriftians, is too much upon Ttuft, for he is not one to for- get or forfake the common Dodrine of the Covenants^ to wit, one of Z^Fb>'J^5 belonging to the State of Innocency which Mankind brake5 and the other of Grace made with j4dam fallen, in the Promife of the Woman's Seed, that is, of a Redeemer : From vVhence arifes a Government of God by right of Redemption • and all Goverment being by a Law, it is this that he and all his Pofterity are and mulb be under for Life or Damnation. As for thofe then that hold or are^wRvilling to hold a Saivability for the Heathen, and yet deny their Salvation by Covenant, but talk of uncovenanted Mercy, they do trip in plain Ground, upholding a Dodrinethat is miraculoufly good and generous, but without a Foundation. For there is no way nor ever was but one way, which is this, by the Covenant of Grace (procured for us by Chrifl; of Salvation to any Man under Heaven. As for thsm'whom God hath left m Darknefs ffays the Blfnop far- ther, intending all the Heathen) they are certainly out of Covenant^ cut cf thefe Promifes and Declarations that are made in it, fo that they have no federal Right to he faved^ neither can we affirm that they fhall be fav'd; This I muH needs fay, I take to be fpoken without

fecond

( ai )

fecond Thoughts; and fomethingdoespafs fometimes unconfidered from the rnofl: ftudied Perfon. There is no Man coming into the irorldkk foin Darknefs, but he hath a Light within^ which if he live up to, he is one of God's People, fays the Qiarkcr. There is no Wan upon Earth that loves God liacerely can peiifii. The Quakcr3 Dodrine in this Point is moi e ordinable to Proof of the two. I will fay more, there isno Man in the Earth, Heathen or Ghriftian, hue he is a Subjed of the Covenant, the Covenant of Grace; and' God is certainly his Governour by this Law, and fo is he under a Govern- ment of Grace; and lo far I will fay too, that ifheobevs his Go- vernour, anfwers that Law, or lives up to that Revelation of God's Will which he hath, he is upon performing the Condition under the Promife thereof accordingly, to be fav'd, and we may affirm that he Ihall. I mufl yet fay farther (if it be farther) that there is no Man on Earth that is fav'd but it mull be by the Covenant, the Cove- nant of Grace, and Promife of ir.

Of this Covenant then, by which alone ail Men have been, and mull be faved, and no otherwife but by ir, tho' k be one and tlie fame in Sub/lance^ accordmg to our Divines, yet it is diverfe, and iiath been threefold in the Mminijlrathn. One before the Law a fecond under the Law, and a third under the Gofpel. It is objed- ed now, A Heathen hath not Faith, which is the Condition of the Covenant, and therefore he cannct be i^a Covenant, nor be faved. Be that believes notfhail be d.imned. I anfrver, A Heathen hath noE the Faith which is required under the third Adminiilration, a Be- lief that Chrifl died for our Sins, and'rofe ag-.in for om Juflification which is more than was required of the Jew under the Second .• Nor hath theHeathen the Faith of the Jew : but he may have fuch a Faith as thefe had before the Law, under the fir/l Adminiilration (which indeed he is only under) that is, he has the Law of E, Hire Nature writ in his Hearty as they had, to believe there is a God, and that he will reward them that diligently feek him ; and alfo of Lapfcd Na- ture to believe him merciful, to forgive his Sin upon Repentance fo that fuppofingGod vouchfifing his Grace for him to do it, he is in a Capacity of Salvation, And from hence may we take a true Un- derftanding of the Apollle in thefe Words; But norvt's theRiohte- oufnefs of God revealed from Faith to Faith. The Righteoufnei's of God is the Righteoufnefs of this Covenant, which Pvighteonfnefs is F-aith, and which Faith was ever on foot for Mens Salvation, in op- pofiiion to mrks : And from Faith to Faithj is, from the Faith which

was

( " )

was fufficient under the firft and fecond, to tbat wiiich is now requi- red further under the third and latter Adminiftration of it.

That God Is fo good to all Men, Heathen or Chrillian, and his Grace foUniverfal, that no Man (hall be able to fay at the Day of judgment tl]at the Fault was in Hifn^ but in Themfclves only, that they are not favM, is that Dodtrine of the Quaker, which is never -to be gainfdid by any confiderate Divine, but to be own'd for a ge- gerous Truth, allowing them this candid and fair Conftruftion.

There is one Diftinftion therefore more, which the Bifhop wants, and the Want hath put him out. It is this. That befide the two Covenants of Works and Grace, which are generally acknowledged, there is another Covenant (or rather another Confideration of the latter J which feme call a Middle, fome a Political, fome a Peculi- ar, fome a Subfeivient Covenant, belonging to the Jews, and now .to us Chriltians alfo, who by the Partition-Wall being broken dov;n are made one, and are therefore, as the Jews were, called ;by Peter^ a Chfen Generation, a Royal Prieflhood^ a Holy Nation^ a JP iculj AT People y and arc {lid by Paul, to be grafted into their Olive^ that is, into the fame Covenant-Relation. When the Scripture then ipeaksof the Gentiles, that they were without Cod in theTVorU, with- out the Covenant, Aliens to it, and the like, we are to underftand ifi all in regard to the Church-ltateof the Jews, and Covenant where- by they had God for their God, and they were his People in a pe- culiar manner, as the Pofterity of Abraham, and diftinguifhed from all other Nations.

They were without God, that is, as he was to the Jews a Peculi- ar Governor, but not without God as Univerfal Sovereign of Hea- ven and Earth, and as Lord of Man thro* his Redemption by Jefus Chrift. Is he the Cod of the Jews oniy^ is he not of the Gentiles ? Tea of the Gentiles alfo. And how, withont the Covenant? That is, .without the Covenant of Peculiarity. They were not in the Cove- nant in that peculiar manner as the Jews were^ but as for the Cove- nant it felf, the Covenant of Grace, of Life, of Salvation, or of the Gofpe], it is Univerfal; and however revealed to any, whether Jew .or Gtntile, Chriftian or Heathen, there are none can be out ot it, Eor any Difference is to be made, but all are and were for ever fince the Fall of y^^^w, and muft be under it. And tlio' the Gentile came iiot to the Jew to hcciraimcifed, or the Heathen come not to us to be batiifed, that is, to the Profeffion of this Covenant, they arc all ijn.der the Verge of it in regard to Obligation, and Promife upon

the

the Condition ; fo that if any of them be wrought on hy the Spirit" of God, and do inwardly enter into and keep ic (cho' they undcr- ftanditnot) they are made Parrakers of the Benefic, the Privilege, the Promifeof it, asw^il as we Chriftians- Tribulation nnd uinguijh upn every Soul that doth Evil • but Gloyy^ Honour^ and Prace to every Man that rvorketh Good, to tie Je.v frjl, and alfo to the Gentile : For there is no ref^eCt of Perjbns with God. Rom. 2. lo, 1 1 . with Ad. 10. 3+1 35- ^/f^^ ^-'^^ J beheld^ and lo a grejt Multitude^ which no Mf,z could number, of all Nations, and Kindreds, and People, and Tongues^ jiood before the Throne^ and before the Limb, clothed with white Robes* and Palms in their Hands : uind cried with a loud Foice^ faying. Salva- tion to our God, which fitteth u^on the Throne^ and unto the Lamb, Rev. 7. 9, 10.

O F

*'fW')

O F

The Judaical Covenant.

THis Head is proper to come next, for there (as I have faid on the Head preceding) is the Covenant of Works^ and the Co- venant of CTr^ce. The Covenant of Works God made with Jdam in his Integrity, being that Law which is written in all Mens Hearts, and fo requires Perfedion, and for the leaft Tranfgreffion threatens Death. The Covenant of Grace was made with Man in his Fain E- itate, arrd requires Our Faitli, Repentance, and Sincerity only unto Life; which being held forth under the Title of the Promijeto A- d'iw, Abraham, David, and all during the Law, was ratified by the Death and Blood of Ghrifl; the Redeemer under the Cofpel, and fo promulgated to the Woild, to continue ftill of Force (and in that, as in one regard, called New) as long as that lafls -^ Behold the Days come, faith the Lord, when I will fnah a new Covenant, not according to the Covenant I made with their Fathers in the day I took them by the Band to lead them out of Egypt. Here we have an Old Covenant and a New, and what are they ? The Old is that which God made with the Jews (which is plain) even when Mofes lead them in the Wil- derneis. The New is that which we have under the Gofpel, tho' it may have happily another Admin ill ration_, when the Jews are called. The Old Covenant then is not the Covenant of Works, for that Covenant being all one with the Law of Nature, was made with all Mankind in Jdim, and as written in our Hearts, mufl: be eternally obligatory ; when the Old Covenant was made with the Jev.'s in op- pofition to other Nations_, and as peculiar to them, is vanilhed, and binds not : Neither is it the Covenant of Grace for the fame Reafon, ito witj becaufe this concerns all People, and never vaniflies -, as alfo

becaufe

(^5)

becaufe the Covenant of Grace is the New Covenant, but the Ne/v- is not the Old. In th.it he faith a mw Covenant he hath made the firjl Old : Now that which decayeth and voaxeth old^ is ready to vanlf:) ar^^zy^ Heb.8. 13.

The Old and New Covenant indeed, fay our Divines ordinarily, are both Covenants of Grace^ in Oppofition to th::t of Works, the {ciS(\t\x\ Si'.hjlance^ but differing in iht Jdmlnifira:ioy.. Two, I fay, as Old and New, in the Admiliifl; ation, but one and the fame Go- venantof Grace ^ which yet is not eafy to be received, without the Diftinftionofan v^andT/'f in the Cafe. ^ The Old Covenant maybe a Covenant of Grace, or a Covenant of Works, or both , but not the Covenant of Works, or the Covenant of Grace. There are fame plead it is a Subfervient Covenant, as Camero: Some, that it is a Mixi Covenant, as Ball: Some that it is a Covenant of Worh^ as the Ley den Dlv^ines: The moll of our ovvnlate Divines do make it a Covenant of Grace^ whereof one voluminous Author, denying the other three Opinions, does yet fay, ic was fo difpenfed, as to tender Life both upon the Condition of Faith and Works. But if it propofed Life on Condition of pcrfeft Doing, it was a Covenant of Works ^ if on Believing too, a Covenant mix'd, both of Works and Grace*, and as perfeft Doing was urged only in Tendency to Be- lieving, a Covenant Subfervient. And fo all fay true as to the main, and yet none fo diftindly true, as to leave any enquiring Man without fome Confufion in what they fay. There is one thing then I apprehend will ferve much for the Enodation of many Difficulties, in this Matter, and that is, to conceive aright what the Old Cove- nant is : And there is another like it, to the fame purpofe ; to know what Kind of Covenant that was.

For the former, what the Old Covenant is : We have hitherto been feeing what it is not ^ but to underftand what it is, let me tell you, that you mufl learn to feparate whatyf^o/>j did deliver to the Ifradites^ from that which was in Promife to tlie Patriarchs, as lin- gle by it felf^ and this is the Old Covenant. Or, Take that, and all that whatfoever, and in what manner foever, that was added to the Covenant of Grace, which Ahraham and the Patriarchs were un- der^ and that abftracted therefrom, is I count the Old Covenant. Let me yet fpeak more fully- Take Alrahanjj before he was Ninety Years old, v.hei he ai firlt believed and that Faith was imputed to him for R.ighteoufnefs, upon which he became the Father of the faithful, wiiile as yet he was in Uncircumcilion (for the Law of

E Cir-

( '^6 ) .

Circnmclfion, which was after given in peculiar Reference to his Na- tural Seed, the ^eny, in purfuance of chc Temporal Benediction, is to be reckon'd as pre-ambulatory to the Law, and belonging to it) and when you have paired away Ciicnmciiion, 2nd all thatwhich /f/t>/t'5 commanded the Jtroj afterwards, from walk before me only, and be ^erfe{} '• All this relt, this paired away from that, vvhatfoever it be is, I fay, the Old Covenant, cr the Law, ft:ri(f^lytaken.

From hence, in the firft place, we have Light to diftinguifh be- tween the Law taken Stri^ly and Lnrgcly ; in regard whereof we fhall find the ApoHlefometimes proving the Righteonfnefs of Faith from the Law being witnejfed by the Law and the Prophets : and another time, fetting the Law and the Gofpel at the wideft Diftance and Op- pofition. As the Law is taken comprehenlively for the Promife to ^braham^ (which is fundamentally the fame made to Mankind in fal- len Mam) as well as the Covenant made with the^^eir^ (that is, for the whole State they flood in who were under the Law, both by virtue of the Covenant confirmed to their Fore-fathers, and by virtue of that given by Afofts) the Law and Gofpel are confounded : As the Law ' Is taken ilriclly or precifely for the Old Covenant, or the Law of Mofes with Circumcifion its Appurtenance^ that is, for all that apart that wp, added to the Promife before-going^ and abltra-fled there-from, ss'l have faid, fo are they diltinguifh'd, and their Differences to be owned and maintained.

From this, in the next place^ we may undeiftandhow tht Jews were under both Conditions of believing and doing. Of doin^ this aid live ^ and o'^. believing alfo, that we may be faved. To wit, as the Covenant of Grace was delivered to their Fore-fathers, andfooa toot befeffe, itmufl needs hold forth Life to them on their Faith, as well as to Jbrahamy their Progenitor, who received Circumcifion asaSeal of Righteonfnefs thereby (or to come thereby) and not by the Law, which as yet was not given. And as the Law was added (as the Apoftle fpeaks) to this Covenantor Promife, it did tie the Jews to a Performance of it, as a Condition of living by it, in fome Senfe, as neither the Patriarchs before, nor we fince^ are under.

From whence yet, in the third place, we may enlarge our Light farther, to fee how thisour Freedom or Deliverance from the Law, does bring us Chriitians under the Gofpel, into fuch a State and Con» dition, as the Patriarchs and thofe holy Men before ^i/r^/j^w were in, to live according to the Lav/ of Nature, but yet fo as this Law- Natural or Moral is in the Hands of Chrilt, and adminiftred with

Grace

( ^7)

Grace and the Spirit ; to wit, with Grace, in God's Acceptance of cur Sincerity inftead of perfect Obedience, for the Redeemer's fike • and vvkh his Spirit, in his AHiftance of us for the Performance.

From hence moicover wemay fee in the way, how the Covenant of Grace which Jbraham had^ and all thefe holy Men that went be- fore him, or that ever were, as well as we, (^r elfe they could not have been faved) is yet called a New Covenant ; and that is, as the • Lump is called a new Lump by the A poftic, i Cjr. 5. i. Becaufe, I fay, that that which was addtdlG it by Mofes^ to wit, all which is pro- perly the Old Covenant, is removed and purged away, as the Lea- ven in the Jews Feafl, by Chrifl our PafTover, who hath been fa- crific'd, and made for us that Expurgation.

For the latter thing to be conceived a-right^ what kind of Cove- nant I take this to be, I am now in order to tell you, but without a- ny Pretence of Singularity. The Old Covenant, as to me it llill feenis, was a kind of Political Covenant, made with the Nation of thejews^ as Princes Gompads are with their People, when they firft fet up Government. God promifes them his Protefticn, that he would lead them to a fruitful Land, overcome all their Enemies, and then blefs them there with fuitable Bleffings, and they promife him they will be ruled by him. This Day the Lord thy Godhath com- manded thee to keep his Statutes. And this Day thoWl^jl avouched the Lord to he thy God^ and to walk in his TVdys^ and to hear his Voice : ylnd the Lard hith avouched thee this Day^ to be his peculiar People^ and to male thee high above ail Nations^ as he hath profnis^d thee^ and that thou fhouldji keep all his Commandments. So you have it in more Words, Deut. 26. 16, 17, 18, 19.

To this end did God in fundry ways appear to Afofes, to their El- ders, to them all in the Cloud and Fire, and then caufes a Taberna- cle to be made for him, which was a keeping Houfe among them where the Sacrifices and Offerings was hisProviflon, and the Pi lefts his Servants, tiiat lived on him ; and unto that Tabernacle and Ark they might repair for Counfcland Judgment. This People then be- ing peculiarly under a Theocracy, wJvich Samuel in two Places docs exprcfly fignify (at ieaft until the time oi Saul) fo that the Church and Commonwealth of the Jews were but one, according to the A- poftle, it is no wonder if Religion be made their Law, andfore- quired of them, together with other Political Ordinances and Sta- tutes, for their Happinefs or publick Peace, as a Nation.

E 2 From

From hence is it, that tho' their Law is not to be peculiarly judg'd the Covenant of Works, or the Covenant of Grace, either of chs two themfelves, yet may we exped, that it fhould rcpreien't botli the one ird the other to them, becaufc in the Knowledge of both, does the Bufinefs of Religion, and the whole of it, virtually conHIl. In the Delivery of the*Moral Law, and that with Thunder end Light- ning, and fuch Ten our as we read of it, they had a Repiefentation of the Covenant of Nature or perfed Works ^ which <jm^ Fcediis is dcubtlefs, incur fallen Eftate, a Miniflration of Wrath, or Law of Sin and Death. In their Ceremonial Offerings, and Prieflly Ap- pointments, tho' there was a Remembrance ftill of Sin, and fo matter of Bondage and Fear, yet had they Types of Chrift, of re- medying Mercy, and the Glory to come. Thefe Sacrifices were brought diiecily as Mulds to their King, to deliver them from the Danger of prefeat Punilhment, being Redemptions of their LiveSj which tlfe they fhould have forfeited by his Laws, and ferved, as I have faid, to the Maintenance of his Houfe, the Tabernacle, and Temple, vjhich he was pleas'd to keep up amongfl them. Never- thelefs, that does not hinder but God Almighty might make thefe of farther life, for PvCprefentations of other Things, that is to fay ^ fpiritual^ and fo the Law be a Pedagogy, under a Temporal Difpen- fation, leading many to Heaven.

This is certain, That the Covenants of Nature and Grace being made with Mankind, are not Matters of Concernment only to the j'eves, but to the whole World as well as to them, for Everlafling Life and Death • and it is not to be conceived therefore, that either cf them (hould receive any Deniment by the Covenant made with tiiat particular Nation. This I fay (fays Paul in regard to the lafl) that the Covenant confirm d before of God in Chrijl, the Law which was four hur.dred and thirty Tears ajtcr cannot difannul^ that it f hould r/iake the Fromife of ko effect^ Gal. i. 17. The Covenant of God in Chrift is doubtlefs the Covenant of Grace ,• and that we fee a-toot in ihe World before the Law, and before Abraham^ for feeing it was confirmed to Abrah^yn^ it mult be in Being before onNeceflity j and if it be notdifannufd by the Law, then cannot that, whatfoeverit be, which is given by this Covenant, come to the Jexoshy th^ Law. Jj there had been a Lawgiven^ that could haZ'e given Life^ -verily Righte- cufnefs fhould have hien by the Law. But forafmuch as Eternal Life 2i?d Jultificatioa does come only by the Covenant of Grace, it fol- lo?rs, that the Covenant made with the Jews muft needs be a Cove- nant

(

^9 )

nant which conccrn'd their outward State, or political Welfare;, as I have fjid, and that neither Salvation, nor Condemnation, as to the Life to come, was the primary Intention, or die diied and proper Effect of ir.

You may objeft, To what end thenferved the Law ? I anfwer with the Aportle, It wcvs added kcaufe of TYanJgrejJlons. The Law entred that the Offence might ahouiid. Again, By the Law comes the Know- ledge of Sin, which tho' it was in the World before, Men were not apt to impute it to themfelves wiihont a Law. The Law then was for bridling the Jew from Sin, and tho' the Sadducean Jew that had the Senfe of no Law but the external Commands- cf Mojes, and fo was deterr'd from Sinning, and driven to Sacrificing only for avoid- ing temporal Punilhment, yet that Jew who was one inwardly^ be- lieving the Immortality of his Soul, and that he was under the Law of Nature, as well as the Polity of ^'iofes^ and fo liable for every Sin to Eternal Death and Judgment, was through Convidion of Sia upon his Confcience, and that temporal Death he faw due to him in the Beaftthat was facrific'd for himQexcited in the Senfe of his fpi- ritual Eftate, to fly to the remedying Law of Mercy upon Repen- rance, and Righteoufnefs upon Believing, which is the Subflance of the Promife which God had given lo Jlr ah am and his Forefathers, and has eftablifhed in the Blood of Chrift (whether the ordinary Jew underftood it or not) according to the Gofpel. For Chrijl is the End of the Law for Righteoufnefs 'j and the Law a School-majler to drive us to Chrifl.

I will conclude. The Law taken at large, as I have faid already,' that is, for all that which is contained in the Books of the Old Te- ftament, msy be fuppofed to hold forth vvhatfoever is in the Cove- nants both of Works and Grace : but the Law taken feparately from either, as a third Covenant, cannot hold forth any other than the external Government of God with Propriety over the Jews, and thatconfiftinginthefetwo things, to wit, a hard Task of burden- fome Duties, under the Danger of temporal Judgments ^ and a Re- drefs from themi by Sacrifice : The one typified our Eflate accord- ding to the Law of Works 5 and the other, the Grace that comes* to us by Chrift Jefus,

O F

( so)

O F

uftification

e

UPon this great Article, notvvithdandingl have wrote fo much, and fo often, I have yet to determine thefe two or three Que- ftions, and the firfl is. Whether Chrilt obeyed for us, as well as fuffered for us ? 0

Before I go to anfwer to it, rmufl: premife, that when we fpeak of Chrifb's obeying or fufferingfor us, we underftand it againft the Sociman, to be loco mflro, or w our Ji cad. Now to obey or fuffer in our ftead, m.iy be taken either. In our /lead, that we may be look'd upon as having obeyed and faffered in him ^ or, Inourjlead, that we may not fuffer or obey as he. In the firfl; Senfe we mud not fay he obeyed and fuffered for us, for it is repugnant to Truth : We have not indeed obeyed and foffered in him ^ and if we had obeyed in him, foas his perfeft Obedience were m fe imputed to us, there would be no need of his Suffering, and none of our own Obedience : Which two things are alledged in moft Books, and the more trite and obvious, the more clear and irrefrngable. In thefecond Senfe, the Queflion is to be ask'd, and I move it the rather, becaufe Mr. Baxter has fdid it as currant with others, that tho' Chrijl fuffered that roe might not fuffer^ yet he obeyed not th.it we might not obey: VVe mufl add, 05 /;e, and I argue againft ir.

. It the Satisfadion God required of cur Mediator, and which he made him, did confill both of his Aftive and Paffive Obedience too, which Mr. Baxter holds as well as I, and no Satisfadion could be made by Chiift, but in our behalf, then rauft he obey for us, as well as fuffer for us on that account. I will fpeak it over more fully. If he obeyed not for u^, thai we might not obey as he, then he obey- ed

ed not in our ftead \ and his Obedience was no part of his Satis- faftion : But feeing Obedience was due to him from Adam^ and Suf- fer'iKg from Vs^ God in Juftice to his Law did require both from cur Mediator to fitisfy him^ for Jie could not, or would not, and it was fit be fhould not, be content and vvell-pleafed, but by a per- fea fulfilling of it.

And now for making out this Obedience of his to free us frofi our obeying as he (which is all one but to make out that he obeyed in OUT (lead) it does appear by all the mofl fair and impartial Reafon that can b^ from what xMr. ^ijxfernever denied, that Chrifc ha- ving perform'd the Obedience which the Law required of us, as the Condition of Life, he hath by that Obedience, as part of his Satis- fa^ion made to God, procured for us a Freedom from that Obliga- tion by a new Law, which Mr. Baxter judicioufly does call a Remedy- ing Law ^ which hath other Conditions, according to the Perform- ance thereof we fnall be judged, and lb jullified and faved. From hence it is manifefl, thattho' we are not exempted by Chrift's O- bedience from all obeying, we are delivered frosn being bound to obey as he j which Obligation, had it remain'd in Force, muH have excluded aliof usfrom Salvation.

As there are none therefore ever doubted to fay, that becaufe Chrift hath born the Curfe of the Law, (the Law of IVorhs) or ths conditionated Penalty thereof in our dead, it is a righteous thing, as well as merciful with God, not to require the fjme of us : So is in in regard that Chrill hath performed the conditioned Obedience thereof alfo, that we fhould be freed from that likewife. God muft have his Law fulfilled, or he will not be fatisfied : This hemighc require of us ; but feeing Chrifl hath dene it for us, he is content as to us, with what we are able to do, according to the Law of Cr.'wre. And to put this Indulgence, or piece of Satisfadion on the acccunc of his Obedience, is more congruous and reafonable, than on his Death or Suffering.

A fecond Queftion is this : How is the Believer juftified by Chrifl's Righteoufnefs ? I anfwer^ As the wmVo/7ci.'5 Cauie of our Juflification. There is no body v;ill gainfay this.

The thiid then is, Whether the Righteoufnefs of Chrill be not made oil^ by believing, and fo the trnnal Caufe alfo ? I anfwer. No, becaufe it is not (it cannot be) made ours /w/t-, hut quo.td fru- dus nut ejfedns. There are none fay or can fay it is ours but by Im- putation, and when it is imputed to usfo far as to be ours in the

Ef.

•( r- )

Eff-eds or Benefits (as the Captive hath the Money gathdrM for hlvi in his Freedom) it can be imputed no farther, orno otherwife, but itmuftbe ours in it felf : And if Imputation will ferve, to be ours in it felf, is more than needs.

Thar thing which is one Man's cannot be imputed to another, to make ithi'w'n/^, or cannot be made by Imputation another's, fo as to be his in the thing it felf, tho' it can b': inade h\s quoad effe^us^ ss to the partaking the Benefit. The Debt of Onefmms could not be mide Paul's by Phikmon^s iFuiiutiKg i: to him, fo as r.o make P^u/ to have taken, or be accounted to have taken from Philcmo'/i what ■Omfimus did, but it could make him Debtor fo as to bffengag'd to make him P.ccompsnfe, if he would not forgive it. Seeing then that Imputation can do fo much and no more, the Imputation of Chrift's Ri^hteonfntfs to us can make it ours no otherwife than thus. He hath procured for us by what he hath done a Pardon and Life upon our Believing : This Pardon and Life is re My the Belie- vers in fe, he is pardon'd aiid faved, and the Righteoufiefs of Chriffe is imputed to him as the meritorious Caufe thereof^ a.id upo!) that account it may be faid to be, and is the Believeis relatively (and no otherwife) in regard to thcfe Effeds-

As Chrift's Righteoufnefs now is ours, fo mnfi; Adam's Sin be ours : j4s by one Man's Difobedience many were made Sinners ', fo by the Obedience (if cne/hall many be made righteous. But how by that Difo- bedience and Obedience? Why, by the Jmput.ttion of them to us. This all fay, and how then made Sinners, and made righteous ? Why, quoad effe&us. We are made rigliteous by the Obedience of Chrilt imputed to us, not infe, but in the Effeds alseady declared, and we are made Sinners by the Difobedience of ^dam imputed to us in regard to thiseffed, that we are become mortal, and muft die for it. By one Adan Sin entred into the World^ and Death by Sin. We are not made Sinners fo as that the hriputation of Adam's Sin makes K5 to have committed his Sin •, ABiona funt fuppofitoram : Weadtu- alty committed it not. As for thofe tliat fay. We did actually fin in Adam, becaufe we were in his Loins, they do make Imputation, ar. to his Sin, to be another thing than Imputation as to Chrift's Righteoufnefs, for none can fay we obey'd in him aftually, as being in his Loins. q

Again, if all Men finned by eating the forbidden Fruit w^ith A- dam^ then was it the Sin of Human Nature,- and feeing Chrift took •pur Nature from the Virgin, who was in Adam's Lines as well as

we.

( 35 )

we, it follows, that be alfo finned in j4dam : Cut no Sin can be impu* ted to Chrift, and j^dani's Sin therefore mufl be his own, not his, nor ours but in the Effed. And feeing it is God imputes the Sin to us, if the Sin it felf be made ours by the Imputation, then is God the Author, he is made the Caufe of Sin, and fole Caufe of all the Ori- ginal Sin which is in the World. And is not this an horrid thing for any to maintain ?

To proceed farther, there is nothing I think fald in Scripture, or can be faid, to be imputed to a Man which he has, unlefs for ano- ther thing than what it is, as Faith is imputed to him for RightS' oufnefs : Or for another End than that he Ihould have ir, as Sin is imputed to him, to be puntfhed. Shimei curfed JDavid, and deflres him not to impute ir. What is that ? Not that David (hould ac- count he had not offended, but to pardon it. It follows, that for a thing to be a Man's, is one thing, and to be imputed to him, is a- notiier. To be iti fc is one thing, and to be his only, to an End, to an ilfe, to a Benefit, or an Effedt, good or bad, is another. An Im- putation m/e confequently is not to be maintained, becaufea thing which is divers from another, cannot be the fame with that from which it is divers. I think I need fay no more.

I know indeed how Davenant is here an AntagoniH", and he for want of that Diflinftion, they had not then, of an Im.putation in /e, and ([uo ad ejfeGf us ^ is put hard to it, when he is driven to make the Believer and Chrift to be one Perfon^ and Chrift's Righteoufnefs therefore pcrfonally his, and fo confequently ihQ formal Caufe (which he would maintain) of our juItiScation. But I could wilh that ex- cellent Dr. alive, for Re-con fideration j and I leave it to the An- fwer above-given, only taking notice of thefe fpecial Words I find in him ; Inchoata obedientia^ accedente peccatortim condonatione, perinde 'VaUt at que perfe&a Legis impJetio^ juxta illud Augujlini^ omnia faff a deputantur, quando quicquid nan fit ignofcitur. Now if this judicious Saying of his be Truth, that upon the account of Chrift's Merits, oui: imperfeft Faith, or inchoate Obedience, perinde valet^ does ftand us in thefame ftead as perfeift Obedience would (which is truly, I think, and remarkably faid) then is there no need of Chrift's Righ- teoufnefs to be made ours, or imputed to us, but only as to this ve- ry Effed granted, that our inchoate Obedience fhall perinde valere^ as a perfeft Righteoufnefs would to the Believer's Juftification.

If Chrift's Righteoufnefs were formally ours, there were no need of rewarding our imperfed^ one, for then it would be of t^ftf, when

F now

(' J4 )

now it is but of Grace : And if God does reward our imperfed one (which is undeniable in Scripture) there is no need of Chrifl's, but for this meriting the Acceptance, that it may be fo rewarded. I will fay the fame more at large; If God accepts our Faith, our Re- pentance, and fincere tho' imperfect Obedience, and for Chrift's fake^ or through his Merits, rewards it, fo as to pardon and fave us, which is that we obtain by Chrid's Righteoufnefs, wliat need of making it ours infe^iov the fame end, unlefsyou will have the fame thing twice done.

As for the faying Chrifl and the Believer are one, it is true, that

Chrifi; and his Church is one Body^ but not one Perfon, And what

Body? Not ^ Natural Body, which having all its Members with the

Soul in them, makes a Perfon; but a MyJiicalBody^ which con fifts

of fuch Members as are all Perfons themfelves, divers anddiflind

from the Head, and one another. And tho' the Allufion be to the

Body Natural, the Qualities yet that are in.the Head, are not in the

Members. Chrift is fald to be made unto us Wifdom and Righteouf^

nefs^ yet his Wifdom is not ours, he Imws all things^ not we : Nor

bis Aighteoufnefs ours, he kmrv no Sin, we do. He, may be faid,

pnads that to us^ as he hath procured tor us. The Underlbanding

of a Man is in his Head, not in his Feet or Hands,- but yet are they

governed by it, and it is theirs^ for their Benefit : So is the Righte-

oulnefs of Chrift ours, and fo to be held ours, and no otherwife

ours, in this great Controverfy of Juftification.

Mr. Calvin, in his Injlitutions^ tells us, Chrift muft be ours firft, and he being ours, that which is his, muft be ours ^ and fo his Righ- teoufnefsis ours. But 1 muft fay, on the contrary, that what is his, cannot be ours, becaufe it is his; as he cannot be «5, becaafe he-. For how is Chrift hirafelf ours ? He is not ours as our Land, our Houfes, our Money is ours, which one only can poflefs j but he is ours, intheRelation wehaveto him. He is our Saviour, our Head, our King, Prieft, Prophet, and fo he is others Saviour, Lord, as ours. He is not neither ours, as now faid (which were morej foas • that his Qiialities fliould be ours, his Wifdom, his Holinefs ours 5 for then we fhould h^ChriJledvmh Chrifi^ as the j4ntinomian fpeaks, and be indeed Chrift's very Perfon. It is ftrange, that things fpo- ken Myfucally in Scripture, fhould be Uk(.ms Naturally fpoken, and fo underftbcd. But it is not fo, that Chrift is ours, but ours in- deed only (as I have faid already j in the Relations we have to him, and our Intereft in the Benefits procured for us (or arifing to

us)

(35 )

us) by them. Infiiort, As Chrifl himfelf is ours, in our Interert, in his Benefits : So is his Righteoufnefs ours, and no otherwife, buC in the Benefit we partake by it.

Not that I fhall be offended at any Brother, Miniller, or other gcdly Chiiflian, who hath other Sentiments. I know than CoYiterenus^ Cardinal, and our Fi/Jjer^ Bifhop, who was a Martyr for Popery, acknowledge a double Righteournefs, which we attain by Faith (efficienter^ as they fay): The one is an inherent Righte- oufnefs J for when our Faith is found, it will produce Repen- tance, fincere ObediencCj and a holy Life, which is Jujlhi.t inhe- rem. The other is a Righteoufnefs of Free Gift, and imputed J^- ftitia donata & ifuputata^ which is Chrifl's Righteoufnefs apprehen- ded by Faith, (as they both hold, according to the Proteftants) fo as to make it lours. And astotheQueftion then, which of the two we mufl; truft to for Juflification (that is, with them, to make us righteous, and to be accounted fo of God) it is the imputed Righte- oufnefs (fay they; becaufe the Inherent is imperfect, and we cannot truft to it. Now when two fuch Perfons as thefe were convinced cy the Protejlants, fo as to receive this Dodrine from them, the E*rc*"eftants themfelves have reafon to confider more thoroughly of it, which I honeftly fay, in regard to Mr. Baxter and my felf, who have our duTr^-ent Conceptions from them.

For my part, I Tiuft confefs I am not fo bold as to think, or be- lieve, that the very Righteoufnefs of Chrift is mine (and much lefs do I think that a Man's believing it to be his makes it his) for if I did believe it mine, I fliould go to God ss having a perfed Righ- teoufnefs to juftify me by the Law (the Law of Works) fo as to liave a Right to it, and the Reward to be of Debt* but I dare noe do fo • no, I cafl my "Telf on God's Mercy altogether, to pardon all my Sins, through the Satisfadion of Chrift, and to accept of thac Faith, and inchoate Obedience (the Failings done away by that Pardon) through his Merits, for Righteouihefs, when otherwife I iiave none to juftify me.

I believe, that by Faith we are inferted in, or united to Chrift-, fo as to have an Intereft in him for the Communication of his Spirit, and all Benefits we have by him. But I believe not, that his Righteoufnefs does thereby become perfonally ours, fo as/or- waUy to juftify us. If I am in an Error^ I befeech God's P-ardon, and alfo his Mercy, that I may have his Righteoufnefs as mine, if others bave it, who do humbly expeft only the Fruit, the Effedts, or Be- nefit of it. F 2 I

( 36 )

I believe there is afreeGift of Righteoufnefs (donata & imputata) m the fifth of the Romans^ call'd, the Gift by Grace, (ver. 15.) and Gift of Righteoufnefs^ (vcr. 17.) and free Giftok^n \ but 1 think not, with the molt of Proteftants, that it means Chrift's Righteoufnefs, for by that it is fa id (ver. 18 J to come to us, and therefore not the Gifc it felf i but 1 think indeed it means the Righteoufnefs of Cod (which Paul's Mind is fo much uponj revealed in the Gofpel, in Oppofition to Works of the Law (or perfeft Works) and is nothing elfe but this Faith and inchoate Obedience even now mention'd, ac- cepted for Righteoufnefs through the Merits of Chrifl ^ and fo are we faid to hQ Righteous (v. 19.) by his Obedience. To be juftify'd with- out a Righteoufnefs, is to be cloathed without a Garment : And fee- ing there is no other Righteoufnefs we have but this, if we be jufti- fiedat ail, wemuft be juftify'd by it.

The Law of Works is look'd upon as the Rule of Judgment by

of

Grace, or of the Gofpel, is^ I account, the Rule whereby we (hall be VJdged- This Law or Rule requires of us to believe and repent, in order to Remiffion and Salvation ; and when a Man believes and re- pents, he performs this Law ^ and in that Performance he hath a Righteoufnefs according to it, and God's accounting, judging, or declaring a Man righteous, according to that Law whereby he is Eobe judg'd, is his Juftification. This is fo plain and clear, that I cannot but give notice, that it is the want of the Knowledge, or re- ceiving hereof, is the Ground of all the Controverfy there hath been on the Point, and that the receiving only the Rule muft put an End to it.

Juiliffcation by Faith and Repentance, through the Righteouf- nefs of Chrifl, as the meritorious Caufe of the Acceptance thereof, for Pardon and Life: And JuftiPication by Chrift's Righteoufnefs, through Faith and Repentance, as the Condition of having it impu- ted, are like to make fo little Difference as to the Practice of a truly godly Chriftian^ that 1 am not much concern'd who is for the one, and who is for the other. They both alike truft to the Satisfadi- on and Merits of Chrift alone, as I do for Pardon and Salvation •, and when St. Taul fays, it is by Faith^ and St- James by Worh alfo that wearejK/fr/yV, this faith and thefe Works both together (to re- scucile the ApoHles themfeives) make a Righteoufnefs but imper-

fcft,

( ?7 )

feet, which is indeed none but Acceptation, and that through Chrifl's Merits ; which Righteoufnefs therefore, tho' inherent, fee- ing the Acceptation is from without, is of Grace neverthelefs for being of fuch Worlds ; and what {hall hinder our Reconciliation?

I am really very tender of depriving any good Chriftian Friend of the Comfort they have in imputed Righteoufnefs, provided they are not deficient in inherent : But if their Trult in Chrift's Righteouf- nefs makes them negligent *of their own, the Dodtrine is dange- rous i which, for preventing Antinomianifm, made Mr, Baxter Write againll it.

OF

( 3^ )

MB Y9ri3 b bivoiq f.

OF thp:

Judge of Faith and the Scripture*

IT is one chid Stumbling Stone oi \X^t Roman C^olick, that the Fo^e and his Church is Judge of the Scripture ^ that is, of all •Scripture Controverfy, concerning Faith and Worfiiip, and Reli- gious Duty. They diftinguifh between a Rulc2Lx\d Judge, and they do well. The Scripture is the Rule, not the Judge^ of Faith and Manners. This is true, and when the Protejlants call it a Judge^ they mean no more than the Rule^ (they call it fo Metonymically^ as containing the Mind of God, the Supreme Autocratorical Judge) by which -we are to be goveyied in our Determinations. If we would I^now what we are to believe^ that is, what DoCirine is true^ and what we are to do, that is, what is our Duty, we go to the Rule, the Word of God, and if we underftand that, we are determined. Now for the underftanding that, though we do own a Subordinate, Au- thoritative Judgment in the Minifters^ yet becaufe fallible in their Interpretation, every Man mult read himfelf, and confider and enquire of Books and Teachers y/ith Care, Study, and Prayer -, and when he comes to be fatisfied in the Meaning, he is to believe and praBife accordingly. Here is a Judgment of private Difcretion af- ter all Information from Fathers, Doftors, Church or Minifters, that mull be followed. And as there are fome that take the Scrip- ture for the Judge, when it is but the Rule : So there are others that take x}^€\xConjcisnce for the Rule, v*^hen it is but the Difcerner of the j?Mle ; that is, the Judge, which may be Erroneous, when the Rule is Infallible.

Ccnfcience is an j^B of the Vnderfianding, difcerning what Cod re* quires us to believe or do : And that which it judges to be true, or our Duty, is to be held foby us, To far as ihat we may not ad contra- ry, for any Advantage, or Lofs, whatfoever. Indeed, if my Judgment err, I am bound to lay down my £rror, but till I am con- vinced.

(39)

vlnc^> I muft not a6: agaiufi; my Confclence. It is one thing ta' do accordiytgto ?ny Confcience, and another t? go aga'mjiit^ when it is erroneous : I fay not that I am bound to act according to my Confci- ence\ when I err^ becaufs I am bound to find my Enor^ and leave it, but I am bound never to go aga'mjh it. The Reafon at bottom here lies in that School-Axiom, that j^fprmative Precepts binds Semper only, but Negatives adSe?nper. I v/ill ufe no Words to explain it* but fay with our Protejlants^ that it is Confcience^ for certain, that is the final Judge of what we are to believe^ and what to do, according to the Rule •• and that whatfoever v/e verily believe the JVordofGod^ (which is the Rule) does requires of us, it rauft be obligatory to e- very Body. The Church or Minijlcrs are Helps to inform us, buC that which obliges is Confcience ; that is^ the Word or IVill of God^ as ire underfland it, not as any others underftand it, lays the Obli- gation on us.

As for the Rom.m Opinion of God's appointing an External Judge to deliver the Senfe of Scripture^ and that we muft follow that Senfe, though againfl: our own Judgment f which their Opinion mufl come to^) itdoesdeltroy Humane Nature, it unmans us of our Reafon, it mufl make all of them wicked j that is, not to act by Confcience^ whenw/wf/j not of Faith is Sin. Befides, that it is an Inconfiderate, . Captivated, Prefumptuous Opinion, becaufe it mufl imply, that there is fome One Body^ either Single or CoUeciive, that is infallible, . They mufl make their Pope or their Church infallible, or elfe their Judgment will do no more to end Gontroveriies than every one's own Judgment. And that the Roman Church may be Judge ^ fhe " hath the Face to declare her felf to be infallible , that is, indeed to take on her an Attribute of the alone Omnifcient God, which is open Blafpheray, even one of the Charaders which the Benfl^ and the W^^ore^ do bear in the Revelations.

There is one Text here fit to be mentioned. No Scripture is of any ptivate Interpretation. From whence I fuppofe they may be apt to fay to me, We mufl therefore go to the Fathers for the Interpre- tation of the Scriptures ^ and if they vary, and there beany Contro- verfy, then the Tope and Councils mufl decide it, but no private Man may interpret any of them. This, let me tell them, is a Fun- damental Miflake of the Place. In the Ai^s we read. That thofe of Berea mre more mhle than them of Theflaionicaj for they fcarched i^e Scriptures daily whether thofe Things v?ere fo. How could thefe good Men now examine what wasdeiiver'd by Panl^ in comparing

Scripiurs

Scripture with Scripture, \inlefs they had the UCtoiipri'vateJud^Z tnent of Vifcntion^ infeparable from every Body ? And how fhall any of the Pope's Dodrines be unqueftionable, when that which peter himfelf, or Paul^ did deliver, was fubjed to Examination by the Scriptures ? I will therefore fay one thing here, what^ perhaps, may feem flrange, it isthis. Let a Text of Scripture iiave the In- terpretation of a Father^ otaPope, and many Popes^ and of a Coun- cil and let the Doctrine be Orthodox, and confonant to the Ana- logy of Faith, yet if that Interpretation be not the very Senfe of the Place, that is, the very Meaning of the Writer^ and the PJofy Ghofi thatinfpired it ^ that Senfe, whatfoever, and whofe-foeverit be, is but a private Interpretation.

When St. Peter tells us. That all Scripture is by Divine Injpiration, and the Menof God [pake as they were moved by the Holy Ghofi ^ there- fore no Scripture is of private Interpretation^ what think we he does intend ? Doth he here kt up an Infallible Succeffor ? No fuch Mat- ter, but this he intends, that the true Interpretation ol Scripture is that Senfe, which is the Meaning of the Spirit^ the Senfe of the Boly Ghoft^ and confequently the very Mind of the Jpoflle, or Pro- phet^ that wrote. That is, the u^uthentick Senfe is ihQ only Senfe, and all other Senfes but this are private Mcrpretation^ which we muft not follow. I will colkd from hence, that when Popes and Councils ordinarily do take up the Interpretation of Scriptures from Fathers^ or thofe before them, without queftionlng it, one fingk judicious Man, who by long Study and Prayer beats out the Senfe of fome Text, is more to be regarded (^as to that TcxtJ than any Coumil^ Pope or FalUrs. And as fuch a one himfelf, fo long as he believes that to be the very Meaning of the Holy Ghofl^ is bound to follow itj and no other ^ fo is every one that is convinced by him bound likevvife to the fame, whatfoever any Pope, Father^ or Coun-^ cily (hall fay to the contrary.

I know the Papifts do brag, and tell of what Advantage their Church hath above ours^ in that if any Varieties of Opinion arife, they may bcagreed^ by referring them to One Judge. But I muft tell a* gain, there is no fuch Judge, God hath appointed no fuch One Judge. In the Matter of Religion I am at God's Bar ^ and whatfo- ever my Confcience tells me is God's Will, or God's Meaning, I can'e depart from it. In Matters of my Eflate I can refer them to a Judge; Iir.av part with my Eflate, but in the Matter of ^e//^;c« it is not fo, l^au'r'part with my Soul, i cun't put my Salvation^ into any Man's

Hands

( 41 )

Hands todifpofe of according to his Difcretion ^ I am at God's Bar^ and I cannot appeal from him,- my Confcience to me is inftead of God; ic is under him, the Difcemer of the Senfe, and there is none but he is Xor^overit; none, whofe Controul it is, or canbefub- jeftto, but His. As for P^ariety oi Opinions among Chri/tia^s, Iwii! yet fay this, fo long as theCr^r^of the yi^ojlles^ and all Things necef- fary to Salvation, are plain, I do not think the Danger of them fa great, and fo neceflary to be prevented, as others do. Some f^arieties in Opinion will not hurt God's Churchy any more than a Variety of fhvKrs win hurt the Garden of a Man.

Having no more then to fay on the Point, I will, by way of Sur- plufage, give fome Reafons which do move me^ that I cr.n never come into their Church, though I believe nothing like to be fufiicienfi to prevail with them to bring them out of k.

The firft is; the Vniverfal Headfhip which their Church challen- ges to the Pope overall Chriltians in the World. An Office fo im- poffible to be executed, that it is an aftonilhing Thing that ever the Imagination of thofe Two wrefted Texts, Thou art Peter, and feed wy Sheep J fhonld bring fo many to the Belief, that fo monftousa Charge (hould be of Chrift's Appointmenr. Alas ! What Man, unbiafied by Education, does not fee how Worldly Greatnef*:, Wealth, Honour, and Domination, is the Bottom of this ? I will fuppofe you one come from Ro'ne., and had feen the Triple Crown, the Red Hats, the Grandeur and Glory of that Court-, I would ask what think you of thefe Things ? What think you of them in Re- lation to Cod? Is this, think you, his Sons Coat? What think you of them in Relation to Peter? Is this the SuccefTor, and thefe the Emoluments of a Fifherman ? Of one that went about Preaching the Gofpel in Self-denial, and laying down his Life for it, without feeking any Advantage butofhis own and his Hearers Salvation? The Princes of the Gentiles exercife Dominion over them^ and they that are great exercife Authority upon them. Jt/hall not be fo among you ; but whofoever will be great among you, let him be your Minifler. And whofoever will be chief among you y let him be your Servant. Even as the Son of Man came not to he minijlred unto^ but to minifler.^ and give his Life a Ranfom for many.

The fecond is, the Do^rine of Infallibility ., before named. If the Pope be Vniverfal Pajlor, then muft the Law be fought at h'l/s Mouth, and he be infallible. But if this indeed be fo; what means- the Bleating of th( Sheep, and the Lowing of the Oxen, which I hear

G within

r 4^' )

within their Camp. What a wretched Piece of Sloth mnft here be in their Church, that all Controverfics in their Schools, as of the Scotifii and Thomijls, and in their Cloyjhn, as of the Framifcans and Do- minlc.msy with the like, are not determined^ and all Parties fet at Peace ?

The third is the Schiftn, the notorious Schifm of their Church. They have defined the Church Catholick by a Number of thofe that are n- juted imdcY the Pope, as Chrifi^s Vicar ; and whofoever are not within thai Comtnunion, they rauft be out of the Churchy which is with them out of the ^rh, where there is no Salvation. By this Definition they have damped, and do damn all other Churches, and all other Men and Women befides themfelves throughout the whole World. l;pray now what was the Schifm of the Donatijls, but their confining tht Church to themfelves in j^frick? And if the Venom oi Schifm lies mainly in Vncharitahlenefs, what a Petty Evil was there in that fading Schifm J in Comparifon of theirs that lafts fo many Generations ?

The fourth is their Churches Cruelty, for thefe Four Things do hang one upon another. If the Pope will be the Vniverfal Head, and Jnfalltbk, and the Single, Roman, Church be the Catholich, then let any Do&rine be determined by a Council and Pope, it muft be made thereby a Feint De Fide -, and if any Man do not receive it, he mud be.accounted to be one out of the Faith, and a Heretick ; and if he be foj their Cafuifis determine him to have no longer Right to E- fpate. Goods or Life, but all nmit be confifcated, and he deliver'd ovtr to the Secular Power to be deilroyed and burnt. Alas! now *\'hat Man can number the cruel Shiughter oiThoufands, if not Milli' onSj of Men and Women, otherwife innocent {Tuch as the Walden' fesy and their Fellows) that have been executed by the Decrees of Popes ? Who can look into their Int^wpAion-Houfes^ and fee what relentlefs Severities, what Invention of Tortures, Racks, Im- murings, and fuch Proceedings they ufe there, but his Heart will bleed, and rife in Indignation againfc fach a Religion, as the very vij'orft Religion, the moftcurfed Religion in the World was never found to do the like ? While their demure Fathers of St. Vominich^ who pretend, under Chriflian Rome, to be Followers of the Lamb^ do prove indeed nolefsfell, favage, barbarous, and nolefs Leaches of Blood, than were the Worfhippers of the Dragon, or the Dragon feimfelf, while Rome was Pagan under the Ten Perfecutions. A» ias ! liow many of their Refugees of France go about our Streets eve- ry Day as Witneffes of what 1 am fpeaking, having fled from that

Religion

( 45 )

Religion there, whofe Mercies are but Extremity ^ whofe Dsllvs" ■ranee ^ Bamfhrnent ,• and whofe Zeal is a confum'mg Fire.

There are Two Things more I will not infill long upon, becaufe they depend net on the former, and are exagitatcd fufficiently by others. The one is the Idolatry of the Church of Rome^ particular- ly in her Doctrine of JDaimons^ or Wcrfhip of dead Men and Wo- men, as the Heathen did : And in the Adoration of the Hoji^ making God of a Piece of J5r^.7<^, whicli no Man but by going out: of his Senfes can believe \ and if his Senfe be deceived in fuch a Cafe, he can be fure of nothing elfe in the Earth. The other is the Fooleries of their Church -^ particularly in the numberlefs Ceremonies^ and the Significritions thereof, which [he hath in her Worftiip, efpe- cially alBiptifm^ and at the Jllafs: In her flrange, fond, and ba- byifh Doing with her Images •, the cloathing and uncloathing them ^ the going a Pilgrimage to them ,• praying before them, and many times to them : In their Saints Relicks^ and Abufe of fuch Things ^ in the Pope's divers forts of Blejjings imprelTed upon Trinkets^ which they carry about them againft evil Accidents; their Holy Water ^ and Indulgencies^ which fignifies as little-, in their Legends and FaUes of QQ}iniQxidt Miracles \ with a Multitude of fuch Tr^iwpery, as cannot be reckoned up, without making cur ordinary Protejlauts to fmile, if not laugh downright, when they ought rather to fetch Tears ouc of the Eyes of the more Serious, to fee how the Ancient, Plain, Primitive, Service of Jefus Chrijl^ and that Spiritual Worfhip that is due to God^ is corrupted with fo much Superjlition^ and fimple Peopleabufed with fo many Tricks, to delude them, and get their Money. This their Way is their Folly ^ yet their Tojlerity ap^rcve their Sayings,

G 2 OF

( 44 )

O F

Venial Sin.

I Have here but one Queftion to be ask'd, Whether a Proteltant may allow the Diftinftion of Mortal and Venial Sin ? And how ? I thus determine it.

Seeing all Venial Sin is Venial,not in its Nature, but through Mer- cy ^ and Mortal Sin through God's Mercy is pardoned, theQue- ftionis, What Difference here may be found between the one Sin and the other, as will ferve for the Allowance of fuch a Diftinfti- on ? For doing which, the Mercy of God (we mufl refled) in pardoning Sin isdifpenfed by way of Covenant, which requires Re- pentance in order to Pardon -, and we mult difbinguifh therefore of Repentance, and of Sins requiring it.

There is a General and Particular KcYicntancQ^ and there are fome Sins accordingly requiring the one only, and feme requiring both. There are Sins pafs us often without our Notice, Sins of Infirmity and of daily Incurfion, which are pardonable on our general Re- pentance ^ when there are other Sins, known, wilful Sins, which are not pardoned without particular Sorrow for them, and Amend- ment.

And now hereby may the Diftindion of Venial and Mortal Sin be made out and allowed : A Venial Sin being fuch, for which a gene- ral Repentance thro' God's Goodnefs may fuffice ^ but a Mortal, fuch, for which a particular Repentance, even by the Covenant of GracCj is neceflary, as the Condition, to the Forgivencfs of it. The one is, the other is not, (ftcundum Legem ordinariam) pardoned without it.

O F

( 45 )

O F

PRAYER.

With Reference to Liturgical and Ex- temporary Devotion.

Concerning Prayer, there are four things to be diftinguifhed, and prefented: The Spirit of Prayer^ the Gift of Prayer ^ Praying in the Spirit •, Praying by it, or mih it.

The Spirit of Prayer I apprehend to be no other than the Spirit of Grace and Regeneration, with the Connotation of its Operation on tlie Soul, in regard to this Duty. There is no Chriftian, born of God, without this, whereby he cries, Abba, Father^ as no Man born after the Flefh, without his Breathing. There is no holy Thought, Meditation, Defire after God, or Requeft that is accep- table to him in Chrifl, but it is from this Spirit of Adoption or Prayer. It follows then, that for as much as any gracious or rege- nerate Man may ufe a Form if he pleafe, and fome fuch have and do ufe a Form, and feme conceived Prayer, that it is a Conceit excee- dingly extravagant, and no wife to be approved, to think that a Liturgy, or Ufe ot a Form is inconfiftent with the Spirit of Prayer. What godly Man could think fo, when they faw thofe holy Men and Martyrs, Crmmer, Ridley, Latimer, Bradford, Rogers, Philpot, faying their Prayers out of the Pfalter, and Blefllng God for the Book of King Edward ,* / will pour upon the Houfe of Judah and Jeru- falem the Spirit of Prayer and Supplication.

The Gift of Prayer, I account a natural or acquir'd, notinfr.fed A- bility or Faculty of exprefling the Thoughts and AfFeftions wirh Fluency or Readinefs in Prayer. It does depend chiefly, I think, upon an Aptnefs of Memory, retaining the Sentences and very

Words

r_* t r t t f

r*-.*-*-< t i i « « « I 1 € ft 1 « 1 « I'M

r^f t n ( f f f i f f «% f f 'i Vt'a'aV

^ M^^^^J^J^^^ C f f i 4 14141111 1 1 1 1 1 1^1

c

M

(46)

Words of Scripture, when others can retain the Senfe only, toge- ther with a warm Fancy, and Tongue that is voluble. In fhort, iE is a ready Utterance, which muffc be difttnguifhed from ttie former mentioned. I my feif knew, and remember a godly Perfon^ a Schobr, and fill'd always with prefent Matter for Difcourfe in Re- ligion, v^'ho in praying fometimes alone with me, did hum and hack fo in his Prayer, as I never beard any j when yet, in the meaa whilCj I have b:en fo allured of the Grace of God, and Eminency of that Grace in the Pcrfon, cf that Sincerity in his Duty^ fuch an humbling under Sin, Fervency in his Peticions, melting under the Senfeof God's Mercy and Pardon ; aild^ in a word, a Hcart.-k felf no lefs broken than thofe Words, that I cannot but be fatisfy'dj- beyond doubt, for ever fincc, tliat the Cift of Prayer is one thing, and the Spirit of Prayer another.

Now forafmuch as the Gifts which God gives to any MiniHers, are bellowed for life, and the Edification of their People, if you could fay, that a Liturgy, or Form of Prayer, does fland in Oppofitioft to that Provilion he hath made^ and appointed for the Good of his Church ^ that is, Gifts unto Men for the U'ork of the Miniflry : fo as that Text of Paul^ The Mayiifejlation of the Spirit is given to every A'fantoprofit withallj and that of Pefer, ^s every one hath received the' Gift, cvenfo minifter the fame one to another^ were applicable in our Cafe, I know no Argument any have againft a Liturgy, like to ttirn religious ChriHians from it, as this : But we mull confider, firft. That the Gifts here fpoken of^ were extraordinary, that is, obje- divelyand immediately infpir'd*, fo that it were to oppofe the holy Ghoft, to forbid, hinder, or flint that Operation of his then, tho' it was to be orderly exercifed. Whereas the Gifts that any have now, are ordinary, the Afliilance, Help, or Operation of the holy Spirit, being fubjective and mediate only, in the life of our own Heafon and Wit ^ that is^ of our own Parts, which are liable to Defecij and may admit of Rule. And yet feeing the Spirit help*. ing our Infirmities in our Prayers is denied of none, but tobefoughc, whether we pray by Heart or Book, the Churcif s impofing a Litur- gy, and fetForm on the Miniller, is to be reverendly look'd upon as cumulative, not deflruftive to his Gifts. There is the Gift of Prayer to Minillers as fmgle^ and as in Con]undion: And when the Common-Prayorj which is a Compolitionof their Gifts conjoined, is perforrr.ed in thePcir, the Minifterislefi: to the life of hisfingle •Gift in the T'dpt, without any Prejudice of the one by the other.

In-

i

(470

rnde^d, if the Common Prayer be made a Napkin, to wrap up the Talents of any, I will not juftify the Ahufe of that which hath its life and Commendation, upon other Reafons. There are Diverfity of Gifts^ hut the fame Spirit.

Praying in the Spirity I apprehend to be, Praying with the Quali- fications which are wrought in us by the Spirit, and prefcribed by him in the Word, to make out Prayers acceptable to God, Praying in the Spirit, fay Praftical Divines^ confifls not in a Copioufnefs of Words, but Extent of AfFedion. The aduating of all does lie in the Operation of the Spirit on our Hearts in this Duty. We muFj prayalfo according to Cod's Will^ which is another Qiialification in Prayer^ and when a Man does pray according to what the Spiric hath directed in the Word^ hemaybefaid, very appofitely, to pray in the Spirit. The feveral Qualifications requir'd in Prayer, as praying in Faith, with Peifeverance, in the Name of Chi ill, and the like, which are in all praftical Books, belongs to Common Places,, and is not my intended Bufmefs.

Two Things there are then more particularly, wherein I will place this Operation : the one is, The Spirit doth many rimes pitch -the Heart upon thofe Objeds or Things which are moil fit for us to ask. The other is. He then excites and enlarges our AfFedionsa- bout the fame. Tloe Sprit alfo helpethour Infirmities^ for weknorv?i'jt' what we fhould pray for as we ought , hut the Spirit it felf maketh lyiter- cejjion for the Saints according to the Will of God. It is faid, that Sa- tan entred Judivs^ when he went to betray his Lord ; and Satan mo- ved D^w^i to number the People: It appears from hence, that Sa- tan puts evil Thoughts into the Heart, and pitches them on Objefts he tempts them 'with. The Spirit of Gcd doubtlefs does no lefs in the good Aftions which heftirs up in God's Saints. He puts good Thoughts in the Mind (fays a learned Chvrch-man, as I remember) and reprefenti Things to us. Or it were not elfe to be imagined, the Apoftle fhould fpeak exprcfly what I have but now cited. And feeing therefore, thatthe Spirit doth not only move theAflfedions^ in relation to the Things the Heart is upon, in thofe Groans^ which are faid to be unutterahk^ but pitches the Heart (objedtivcly I will fuppofe) upon thofe Things, thofe very Things or Objeds them» felves (fometimes at leaft) that are moft faltable to our Wants, which he knows better than we, and moft agreeable to God's Will, whether we regard his Promifes and Word^ or the Will of his Fro- ■vidence, and what he is minded to effecV^ which he alone does

^ Know, ,

( 4« ) .

Words of Scripture, when others can retain the Scnfe only, toge- ther with a warm Fancy, and Tongue that is voluble. In (hort, iE isa ready Utterance, which muft be diftrnguifhed from the former mentioned. I my felf knew, and remember a godly Perfon, a Scholar, and filFd always with prefent Matter for Difcourfe in Re- ligion, who in praying fometimes alone with me, did hum and hack fo in his Prayer, as I never heard amy ; when yet, in the meaa while^ I have b^en fo allured of the Grace of God, and Eminency of that Grace in the Pcrfon, cf that Sinceiity in his Duty^ fuch an humbling under Sin, Fervency in his Peticlons, melting under the Senfeof God's Mercy and Pardon ^ and^ in a word, a Heart-'k felf no lefs broken than thofe Words, that I cannot but be flitisfy'd^- beyond doubt, for ever fincc, tiiat the Gift of Prayer is one thing, and the Spirit of Prayer another.

Now forafmuch as the Gifts which God gives to any Miniflers, are beftowed for Ufe, and the Edification of their People, if you could fay, that a Liturgy, or Form of Prayer, does ftand in Oppofltioti to that Provilion he hath made, and appointed for the Good of his Church ^ that is, Gifts unto Men for the Work of the Miniflry : fo as that Text of Paul^ The Afanifeflation of the Spirit is given to every A'fan to profit veitbalij and that of Peter ^ uis every one hath received the Oift^ cvenfo minifter the fame one to another^ were applicable in our Cafe, I know no Argument any haveagainft a Liturgy, like to tnrri religious Chriftians from it, as this : But we mud conlider, firft. That the Gifts here fpoken of,- were extraordinary, that is, obje- divelyand immediately infpir'd-, fo that it weretooppofe the holy Ghoft, to forbid, hinder, or flint that Operation of his then, tho* it was to be orderly exercifed. Whereas the Gifts that any have now, are ordinary, the AITiilance, Help, or Operation of the holy Spirit, being fubjsctive and mediate only, in the Ufe of our own Reafon and Wit ^ that is^ of our own Parts, which are liable to Defed, and may admit of Rule. And yet feeing the Spirit help*. ing our Infirmities in our Prayers is denied of none, but to be foughCj whether we pray by Heart or Book, the Churclvs impofing a Litur- gy, and fetForm on the Minifter, is to be reverendly look'd upon as cumulative, not deftruftive to his Gifts. There is the Gift of Prayer to Minifters -as /«^/f, and as in Coyt junction: And when the Common-Pray&rj which is a Compofitlonof their Gifts conjoined, is performed in thePcir, the Minifter is left to the life of hislingle ■Gift in the Pulfn^ without any Prejudice of the one bv the other.

In-

(470

Indeed, if the Common Prayer be made a Napkin, to wrap up the Talents of any, I will not juftify the Ahufe of that which hath its life and Commendation, upon other Reafons. There are Diverfity of Gifts^ but the fame Spirit.

Praying in the Sfirity I apprehend to be, Praying with the Quali- fications which are wrought in us by the Spirit, and prefcribed by • him in the Word, to make out Prayers acceptable to God. Praying in the Spirit, fay Pradical Divines^ confifts not in a Copioufnefs of Words, but Extent of AfFedion. The aduating of all does lie in the Operation of the Spirit on our Hearts in this Duty. Wemul?: prayalfo according to Cod's Will, which is another Qiialification in Prayer ^ and when a Man does pray according to what the Spiric hath direded in the Word, hemaybefaid, very appofitely, to pray- in the Spirit. The feveral Qualifications requir'd in Prayer, as praying in Faith, with Peifeverance, in the Name of Chiifl:, and the like, which are in all praftical Books, belongs to Common Places, and is not my intended Bufinefs.

Two Things there are then more particularly, wherein I will place this Operation : the one is. The Spirit doth many times pitch the Heart upon thofe Objeds or Things which are moft fit for us to ask. The other is. He then excites and enlarges our Affedionsa- bout the fame. The Spirit alfo helpeth our Infirmities, for we know not' what we fhould pray for as we ought , hut the Spirit it felf mahth Inter- cejfionfor the Saints according to the Will of God. It is faid, that Sa- tan entred Judas, when he went to betray his Lord j and Satan mo- ved D^z/it/ to number the People: It appears froai hence, that Sa- tan puts evil Thoughts into the Heart, and pitches them on Objeds he tempts them 'with. The Spirit of God doubtlefs does no lefs in the good Adions which heftirs up in God's Saints. He puts good Thoughts in the Mind (fays a learned Church-man, as I remember) and reprefentsThings to us. Or it were not elfe to be imagined, the Apoftle fhourd fpeak exprelly what I have but now cited. And* feeing therefore, thatthe Spirit doth not only move thcAffedions^ in relation to the Things the Heart is upon, in thofe Groans, which are faidto be unutterable, but pitches the Heart (objedivcly I will fuppofe) upon thofe Things, thofe very Things or Objeds them- felves (fometimes at leaft) that are mofl fultable to our Wants which he knows better than we, and moft agreeable to God's Will, whether we regard his Promifes and IVord, or the Will of his Pro- 'Vidence, and what he is minded to effed, which he alone does

^ Know,,

(48)

know, and not we: It does feem, that the prefcribing a kt Form to our Prayers, does put fome Hint upon God's Spirit, in one part ot this Operation^ whicli is the fuggefting good Thoughts^ or the good Things themfelves into our Minds, or pitching ours Hearts upon the things he I^nows belt for every one, which the Miniller knows not ^ and yet I dare not fay this is evil, feeing it is but for the while, and puts no Itint to him in his Operation on the Affections, exciting or enlarging them upon the Petitions the Church hath pre- fcribed.

There are many Reafons in regard to the Minifter^ if he have no Gift, or if he have, and have not Grace, left he be lifted up in the Oftentation of it : And in regard of the People, under fome Gonlide- rations, why a fet Form is more eligible, when in regard of the humbly Godly, who are endued wich the Gift and Spirit both, I do not fee any reafon, why a fluent Exprefllon, a raifed Voice, a Zeal in the Delivery, a melting Soul-touching Phrafe out of Scripture, with Newnefs and Variety of the fame, and the like Gircumftances, which many times pierce the Heart, that is flat otherwife, and hath need of all we can to quicken it, fhould anyway be derogatory (as one would make it) to the found and wholiome Requeils otherwife which a Man puts up to God in his Prayers.

And why indeed (let me ask) fhould not the Church be as rea- dy toufe thofs Gifts which God hath given unto any, to excite the People the more to their Devotion, as well as they are to make ufe ot Organs, and Diverfity of Voices, in their choofing finging Men and hnging Boys, to that purpofe? Tiie fame Ffalm in an Anthem, hath another Operation on the Heart of a devout Conformift out of the Mouth of a Quire, than it hath in a private Parlour. And if a Nonconformift does find the like Experience as to an Extempore Prayer, above anyCompofure, why fhould a religious Perfon fay any thing again/]; it ? The Ufe of a Man's Gifcs In Prayer is but an Organ of God's making, a warbling and holy Defcant upon the plam Rcquefts of the Heart, to afFed it the more with them \ and an Organ is the Ufe of thofe Gifts, as I may fay^ which are of Man's making, or which Man hath given to the Church for the fame end, to wiL, the enlivening our dull Affedions, while we are meditating, praying, and pvaifing the Almighty.

Tnis Imuil lay With Faitlifuhicfs, yet not without two or three

Ciutions : The one is, Tiiat in Prayers the Church hath compofed,

we may humbly conceive, that the Spirit of God did pitch the

^ Hearts

( 49 )

Hearts of tliofe that were to join in their Gifts for the Compofure, upon thofe Objects or Matter which is molt generally agreeable to ourpublick Congregations, as it does the Heart of any fingle Mi- nifter, upon thofe things as is moll agreeable to his VVlli for tlie prefent Occafion. Another Caution is, that if a Minilter hath not the Gifttoexprefs himfelf without Study, and does therefore take Pains for his Prayer, as for Iiis Preaching, hav^inga Gift upon his Pains and Study (tho* none elfe) that does equal, if not excel his that hath thebeft without it, he may expeift the fame Affiftance on his Study, that the Spirit fhould help his Infirmity, as to the put- ling in his Mind ihofe things which are mod conducive for his Peo- ple to receive, and mofl agreeable to his Will to give, as any other may, who hath the readieft Gift to follow his preftnt Motions. The Lil Caution is. That tho* a MiniHer fhouid tlierefore take heed of drying up his Gifts, by one eonftant Form in the Pulpit, where he hath Liberty, yet if any do, and his Miniftry be lefs grate- ful to many, that's no ground fufficient for Separation from him ,- becaufe all know, that he who prays with the laigeft Gifts of Pray- er, does but offer a ftinted Form as to ihe Hearer's particular State, and the ftinting the Objed docs not yet flint the Spirit in his Ope- ration on the Affedions^ Praying always with all manner of Vrayer^ and Supplication in the Sprit.

Praying with the Spiiit, or by it, in the lad place, is that we find in the Days of the Apoflles, when they had extraordinary Ad- miniflrations of tiie Spirit, in Gifts that were miraculous, info- much that they who fpake with Tongues, and fo preached and pray- ed (fome of them, at leafl, I apprehend) underilood not them- felves what they deliver'd, but every Man inwhofe Tongre they fpake were edify'd^ and therefore we read of fome tliatdi'i mterpret. Thofe were fuch, it is like, as had Skill in more Tongues ihn': heir own ^ or elfe, in cafe there were none fuch, the fame miracUiOus Power might enable fome for the Interpretation, as others to fpeak. Thus praying with the Sprit is oppofed to praying with the Vnderfianding^ and the Apoflle prefers praying with the Un- derflanding before it ^ fo as no Perfon therefore need to brag of this if he had it -^ and there is none but the millaken Enthufiafl now to pretend to ir. / will pay with the Sprit ^ and I will pay with the Vn- derjianding alfo,

H OF

(5°)

O F

Preachin

With Reference to St. TauVs Example.

^V EST,

WHat w if, to preach in the Demonflration of the Spirit, and of Power ? Jnd are we Mimfters hound to preach as he did f

A NSW. llnlefs it were an Apoftle that preached, who might preach from prefent Revelation, or with the Miracle of the Holy Ghofl: falling on the Hearers. To fpeak or preach in the Demonftrationof the Spirit, by the ordinary Minifter, is to deliver the very Truth of the Scripture, or the plain Senfe of the Spirit in Scripture, in Oppofici- on to humane Conceit or Invention • fo long as it be bat found Speech^ not to be reproved, according to the Talent God has given him : And to fpeak fo, is to fpeak in Power ; becaufe a Man may expcft that Affiftance of the Holy Gholl, to accompany fuch preach- ing in Humility •, which he cannot, upon his feeking Praife, from his prefumed Excellency, or enticing Words of Man's Wifdom.

O F

( 51 )

OF THE

AUTHORITY

OF THE

Laws of M E N.

THis is a Point concerns the Confcience, and is t!ierefore of great Moment •, I will be plain and {hort in my Endeavour to determine it. To fay, that the Laws of Men do not bind the Con-r fcience at all, is too loofe ^ and to fay, that the Breach of every LaOis a deadly Sin, is too rigorous. A Mean there is between thefe Extremities (fays Mr. Hoo\er) if fo he we could find it out. I muft confefs, I cannot fay I have read and obferv'd any who have ventu- red to chaulkout this Mean, fo as I fhould gather any other Satisfa- ction from it, but to make me content ray felf the better with my own Sentiments.

The Magiftrate, I account with the Apoftle, is the Minijier of Godtov the People's Good. If he command in order to that End, I think his Commands ought to be obey'd, not only for fear of his Sword, i)ut for Confcience fake. But if he commands any thing for the People's hurt, or that which is evidently not for their Good, I think his Command (if the Matter be not Sin) is yet to be obeyed for Wrath fake., and fo not to be contemned ^ but I think not any Obligation lies on the Confcience (if it can be avoided without Contempt and Scandal) that it fliould be done. Wemuftdiftin-

H 2 guifh

( 50 .

"uifh here between the Authority that refides in thePer/b^, and the Authority ct this or that his partictdar Command. I apprehend, that when any Cpmraand or Law does require thtt which h Morally or Civilly evil, every fuch Command or Law is really divefted of Authority, and fo may be left undone, without Breach on a Man's Cop.fcience ; yet if a Man be b ought to queftion about it, hemuft fuffer, becaufe the Authority which refides ftill in the Perfon mull befubmitted to, as to the Ordinance oi God. Hemuft not refijl^ that is exprefs •, and rather than relift, lie muft fuffer ; whereas it he could avoid it without Refillance, lie was net bound in good earneft either to do or fufier. Where we are not obliged ad agen- dum, ad ptkndum, ([ays Grot ius) turn demum ubi pana evitari^ nijl vi oppoftta non potefi. De Imp. Sum. Pot. circa Sacr. p. 98-

The Reafon of this at bottom lies here, and isfirni. Porvcr i-i the Magiftrate, or Civil Power, which is the ground of Subjcdion, does lie not in Might, Strength, or Force, but in Right. Potejlas ( fay Political Writers ) is jmj impcrandi. This Right, in the Nature of the Thing, muft arrfc from the Grant or VM of the fu- preme Lord, which is God's, without whofe Will (or that Grant or Charter, which is an Ad of his Will) no Power can be derived to any. Now that Grant or Will of God, which conftitutes any to rule, or to be his Minifier, being for the People's Weal, (He is the Minifier of God for our Good, fays the Text) it follows, that whatfoever is not indeed for the People's Good, the Magiftrate is not to command, becaufe it is God's Will he fhould command only for their G'oo^. And if he command any Matter that is other^^fe, that Command hath no Authority, as to the Confcience, at all, as being without the Warrant of God's Will This is fuch Dodrine, which is plain, and ftands on its own Bottom. He isthe Minifier of God for thy Good, faith St. Paul, othertvife he is not God's Min'tjler, and hath to other Purpofes none of God's Power. Dr. Taylor in his Ca- fes, /. 3- p. 3S' ^iod necejfariam nonhabtt Conjim{fioncm cuw fine pub- ltd commodij non potejl pracepi lege humana, faitii Suarez.^ from the Schools.

One DiiHculty only there is, which is this ', Who lh%Il judge, whether a Law be for the People's Weal or not ? I anfwer, the Ma- giftrate mull judge as to tiie Making the Law, and we muft judge as to our Obedience to it. My reafon is plain, becaufe God hath made every Man the Judge of his own Adions, and confequently of all Circumftances, whether they are agreeable or not agreeable to his

( 5? )

Will^ for his Forbearance or doing of them ^ h that it is itot ac- cording to the Ref^hition of another's Confcience, but of bis own, or the Judgment of private DifcretioK, he {hall be juftify'dj or not j'jftify'd in his walking before him. Let a Law then be promulgated, wherein a Man is concerned, I thus determine ^ If be deal upright- ly, and in his Confcience does judge that the Law hgooci, I mean good for the general (whether their temporal or fpiritual Good) I do apprehend he is obliged in Confcience to obeying that Law Cat leallfo far as his particular Obedience is conducive to that Good) tho' the keeping it oxherwife be to his own Difadvantage or private Lcfs. If he judges ic not good, I do fuppofe he may do well in Pru- dence to be wary, and do perhaps as others do, and not run himfelf into Harm's way. But really if he obferve it not, he is to make no Confcience of ir, as if the Thing offended God, whether he does it, or leaves it undone. And this is the very Mean^ I think, which is to be fought, and hath been to feek, to wit. That the Laws or Commands of the higher Powers does no iefs than bind the Con- fcience (even in political and indifferent things) when he is the Executioner of Cod's Will : But tho' tht outward Afan (out of the C:ife of Sin) may be bound, the Confcience cannot be obliged, and ought to be kept free fti'l^ when he is Executioner only of hisoir;j. Human Law i (fays the forenam'd Dcdor and Eifhop) bind the Cor- fcience of the Subjed:^ but yet give place to jufl and charitable Caufes : f0nch are competent andfufficient, is not exprefly and minutely declared ^ but it is to be defimd by the Moderation and Prudence of a good Man.

To conclude, As God, our Sovereign Lord, hath given us the Scriptures for a Rule of Religion, that when anything is required of us to believe or pradlicc, as necelTary to God's Worfhip, or our Salvation, we may, and are to try it by this Rule, and can be obliged thereby no farther than we do judge it agreeable to this Rule, the Word of God. And as in Morals he hath given us the Law of Nature (which is God's Will, as the Scripture is) to be our Rule to judge of Vertue or Vice, that we may avoid the one, ard purfue the other : So hath he given to Man his Rule in Politicals^ (which is written in our fiefhly Tables, as the Law of Nature is) whereby the Laws of every Commonwealth are to be made, try'd and judg'd, the Lavv-giver being accountable to God, according as he ads by it, and the People oblig'd in Confcience fo far to obey his W^iil, as he commands agreeable to it, and this Rule or Law is the Common Good. Things are religioufly good or evil, as they a -

gree

r 5+ )

gree or agree not with the Scriptures : Things are morally good or evil as they agree or not with the Law of Nature; And thirsgs are politically good or evil as they agree and agree not to the publick Benefit. If the Subjs;d now, in fuch Matters that are Common- weakh Matters, muft not judge, and be Judge himfelf of what is commanded by Man, whether ic be agreeable or no to this Rule, that is, whether as to his Praftice it be conducive or no to the common Good, he is not only made a Slave^ but a. Brute to hii Prince, which divefls him of Reafon^ and to argue for it, isabfurd. S.ih'.s Po^uJi fuprcma Lex.

An APP EN DIX to this Head.

FRom the Determination upon this Head concerning Human LawSj and our confcientious Obligation by them, there is a ground tacitely laid to promote the pubfick Good, in a Matter of ji,reatelt Concernment to the Nation. The Government of our Land we know does lie in Parliaments, which are called and con- vened to confult de arduis Regn't^ and fo to make or repeal Laws, as in other Regards, fo in an efpecial Regard for the Redrefs of Giievances.

There is now hardly ever any publick Grievance, but when it comes to be complained of, there is the Intereft of fome private Perfonor Perfons, which they call Property^ ftands in the way of tlic Redrefs -, and here is then a Principle to be laid down, upon which all Polity or Government hath its Foundation, to wit, that there is 'dVnivcYfale em'mens Dominutn^ in the fupreme Power of every Na- tion, for the publick Intereft, that muft take place_, and put an End to all Gonteft ^c' jure Privatorum. By JDominion^ the Politick Wri- ters do not mean Empire, but fuch a Power as every Man hath over his own Goods', that is all one as a Right of Pofleffion : And they fay, there is a Dominion or Right in the fuprcrae Authority on the behalf of the Common-wealthy which is fujuriour to that which the private Man hath in whathe poftbfleth ^ fo that tho' there is a Meum & Tuum between one private Man and another, there is none between a private Man and the Publick. The Common-wealth hatha Right in all, and the fupreme Authority, fwhich lies ina Parliament) overall, for the common Good.

To this purpofe there is a Saying oiJntomnus^ Ti t« //« a-fjifimffvi^' fi§ov ^S'i Til iJ-iKicun (rvy.(pk§eij ff^hat is n'}t profitable to the Bee-hive, is not

for

(55)

for the "Profit of the Bee, Cicero fliys the fame in other words, The Emolument of the Publick muft be fought before the private j fo that whatfoever Profit or Property (if you wiU focailit) that the private Perfon en jovs, it mufL not be allowed, but refumed, if in be to the Detriment of the Commonwealth, or if the Good of the Pub- lick requires it. And this is a Principle to be held, as a Rule of Confcience to every Parliament-Man, infomuch as in cafe any one does vote againfl; the Redrefs of a publick Grievance, for faying a private Lofs, he commits a Parliament Sin, and can have no good Confcience, but in his fuperiour Regard to the Publick. He may indeed have a Tendernefs and Pity for the private Man's Damage. But if it proceed to the giving his Vote for maintaining the Grie- vance^ fuch a Tity to the private Man, is to be mercilefs to his Coun- try, and untrue to his Truft.

If any confcientious Man now fhall fcruple in the Cafe, there is. one Inllance may fatisfy him ; and that is of the JjracUtes^ who when they went out of Bgyp^ did, by theCommand of God, borrow oi ihQ Egyptians their Jewels and Treafure, and carried it av/ay with them. No doubt but thefe things were the Egypianh Property ; but fo long as God's Dominion was fuperiour over theirs, and he difpofed thereof, the Egyptian Property was vacated, andthe7/M(?- Utes went away with their own. The Cafe is the fame here ^ a publick Grievance is to be taken away, but the Property of fome private Perfonsis pleaded for ir. The Anfwer is the fame • there is a fuper-eminent Dominion in the Common- wealth over what the private Perfon has, The Parliament does but do the Common- wealth Right, and the private Intereft is at an End. If this Prin- ciple be taken in as it ought, it will be as Seed fown in good Ground, to bring forth Fruit for the Generation to come.

O F

( 56 )

O F T H E Power of the Magiftrate about Religion.

^T'^'Here is a Book I wrote on thisSubje<fi again fl: Mr. Parker, (be- X fore he was aBifhop) tlie young Leviathan that followed Hobs, in giving to Kings a Power over the Confcience. A dangerous Po- ficion, which having rebuked there, I will offer here as to the Di- vinity Cafe, this Gontraftion.

There is a Difference to be held in the firft place between the Ma- giflratt's taking Care of Religion^ and his compelling People to it. No body can force another to believe any thing which he doth not, and confequcntly not to pradife anything which is not be done- but upon that Faith. There is a Difference again next, between the compelling Men to their Duty, even in Religion, which is accor- ding to their Confciences, and the compelling them to any thing ^^timy? their Confciences, whatfoeverit be in the World, efpecially in Matters of fupernatural Revelation. To z^ againft a Man's Confcience is Sin ^ but the Magiftrate cannot command a Man to fin, Kondaturpotejlas ad malum. There is a Difference, laftly, be- tween the not /omw^ any to a Thing againft their Confciences, vv'Mch the Magiftrate muft take heed to do ^ and the reftYaining 'em from doing things according to their Confciences, when they are erroneous, and when if heletthem alone, they may bx'm^themfelves, the Church or State^ to Detriment or Ruin. There is no Toleration to be defir'd, or is defired of the fober Nonconformifl, but onefla- ted, and fofar agreed to in the general, that the Articles of our Chri- jlian Faith^ a good Life, and the Government of the Nation be fe- cured.

o F

(57)

O F

Subjedlion to our prefent

QUEEN.

WHereas there were many that could not fubmit to take the Oath of Fidelity toK. WiUtam^ and join in the AlTociation 5 and there are fomethat fwear Allegiance to^;?;^^, as Qiieen ds fi- <f?o, yet cannot come to an Acknowledgment of WilUatns or her Right ; and all fuch Doubts depend upon the fole Queltion about King James's confcionable Exclufion, whether it be juflifiable or no, upon the account of that Scripture, Rom. 13. i, 2. It is ne- ceflary the ApoHle's Words be taken into Confideration, which are thefe. Let every Soul be fuh]eci unto the higher Towers., for there ts m Power hut of God : The Towers that he are ordained of God. Whofoever therefore refijieth the Fower^ reftjieth the Ordinance of God, and they that refifi^ fliaU receive to themfelves Damnation.

For examining the Cafe there are two Diftin(aions here to be known : To offer more, were to confound, not edify. One is, between Sv.h]e^ion and Obedience. It is Dr. Feildh Diftindion ^ and thofe that are for Non-refiftance and Paflive Obedience, gainfay it not. We are not always to obey the higher Powers, neither when they command what God forbids, or forbid what he commands ; unto which, by the word Tajftve^ they aflcnt. But we are always (fay they) to be in Subjection, and never rife up to deliver our felvcs from them. As to this point then of Subjdhon the Cafe is to be argued. Diftinguifh we therefore, in the fecond place, between thefe two things, which certainly are different, the Powers which j^re^ and the Powers which are Not, Underftand it right, to wir,

I th€

( 5S )

the Powers that are, and the Poweis that are not thzTomn that are- or mt thofe which theApoftle mtansor intends m the Text. Th^s Diftinftion is certain, clear and plain to the Intelligent, and efFeaual to our Purpofe. The Powers, the higher Powers, m the Text the sdijou i-.67ioj^ are the Powers that Be. This is cxprefsj that thePomrs that Be, are the Powers in th'.- Text, the Powers that are of Cod^ the Ordinance of God, and they that refifl: them, fhall re- ceive to themfelves Damnation. Let this be granted to thefe de- voutly loyal Men \ but then mufl they grant to me again, what can'c be deny'd by any, that as for the Powers that are mt in the Text that is, the Powers that are, not the Powers that Be : As they are not in the Text, they are not the Powers which are of God, not the Ordinance of God: And they that refill fuch (and not the Powers that >B0 Ihall not receive to themfelves Damnation;

Now there is one Queflion to be ask'd, which alone will refolve the whole Cafe at Stake, and that is this^ What is the true Mean* ing of the o} hcu i^^alou^ what is really and in good earneft (fo as the Confcience may reft upon it) that which is meant by the Powers that Be ? 1 anfwer, the Pomrs that k, are the Powers according to the prefent Conftitution. There are fome higher Powers (or Kings) whofe Government is abfolute, and fo abfolute, as that the Subjcds have no Liberty of Perfon, or Property in Goods by their Conllitution. But as for others ordinarily, there is to be fuppofed an Original Contraa:,which gives the People fuch Liberty andRights^ and the governing Powers fuch a Prerogative, as extends fo far, and 110 farther than the Compad allows. And this appears (as I have been {hewn in our old chief Law-Books), by confequence, tho' no full preferved Record thereof be of it ; for the Law could not main- tain the People in any Rights againft their Sovereign, by virtue of ourConftitution,if that Conftitution were not fuppofed to be made bv fuch an original Agreement with him.

" There is therefore two things to be confidered, the Totejtas and 'TormaRegim'mis^ the Poirerand the Form in fuch Governments. In regard to the one, the higher Powers are the Ordinance of God^ v^ith Paul ^ in the other, the Ordinance oi Man, mthPeter. The Form is of'^Men. The People between themfelves, or with their Governor, agree what the Government (hall be, and then the Pow- er flows from God, to rule fo, and no otherwife, but according to that Form \ which is all one as the Conftitution. Potefta^ eft a Deo^ but Forma ab homimbas, fays the moft learned Bp, Andrews. If then

(59)

the higher Powers for the Adminiftration rule not by that Form, but defignedly and refolutely^ and not by a Slip and Inadverten- cy depart from it, the Power a Deo, the Poteftas fails them, and they do cadere de Jure, fall from their Righc to our Subjeciicn.

I do remember therefore, that at the time when the Prince of Orange was yet in Holl.md, but preparing for his coming into Eng- land, I being upon occafion admitted into the Prefence of King Jama alone, to fpeak with him, after fome Words about the Dan- ger and fad Effects of War, and ray Dedre of the Prevention, his Majefty was willing I fhould fpeak freely, and I faid thus to him, If it pleafe Your Majefty,! would advife you to fend prefently over to the Prince, to know what he would have, and to tell him, That what- foever he would have, you will grant it him, if it be reafonable,- and that you will call a Parliament immediately, to judge whether it be reafonable or no. We proceeding farther, came to fpeak about Liberty of Confcience, which he was for, to bring in Popery, and I, in good earneft. I ufed thereupon^ as near as well may be re- membred, thefe very words ^ If I were your Majefty, Irvouldhavz Liberty of Confcience, (I would have it) but if you will have that, youmuft part with your difpenfing Power (becaufe we would have had that (I count) by a Law^ and not by his difpenfing with the Law) for if you will aflume a difpenfing Power (faid ij you take a Power over the Laws, and you change your Government from Re- gal to Defpotical, and they will fight with you ; and they fight for the Government, and you againft the Government. I fpake with the beft Elocution I had, and he heard me to the End. And then he ftepc one Step backward, and faid, ryisntyou bavefpoken^ you have honej}- ly f^okcn^ and confcientiou/ly fpokm, but you are out-, I am a King, be hut a Frince, therefore he would not fend to him. And then going on, he fpake of the Prince fairly, as an excellent General, but as much concern'd, (fays he) Hs cojyia for my Crov:n ; and no Alan is fo Defpotical as be -^ telling me, that he fware againft being Statd- holder, and yet he wss ; and falling to fpeak about Liberty of Con- fcience again, he exprefs'd himfelf very fluently, till hedifmifs'd me, which he did condefcendingly, and took what I faid in good part. Having faid this therefore to his Perfon, to have faved him in his Throne, I may fay the fame as freely in Print. A difpenfing Power, indefinitely maintain'd, is a Power over the Laws: A Power over the Laws fubverts the Government *• A Change of theGovernmens sbfolves the Subject from his Allegiance. And is this alone my

I 2 Jiid^j-

( 6o)

Judgment? No, but of our Lawyers. Rex fuh Deo & fuh Lege, U'ii Bra^on : No, but of our Nation alfo, as appears by this Voce of their Rep-efent 'tives in the Houfcof Commons^ Jan. 28, 16^1,

Hijolvedy That Ki>!g James the Second hav'mg cyidtavoured tofuh' vert the Cor.fritution of the Kingdom^ by breaking the Origin tlCom^aCl httvpttn King and People^ and by yidvics of Jefuits. and o.hcr wick' ed PerfonSy violated the fundamental Laws ^ and having withdrawn hint' felf, hath abd'c.ited the Government., and thereby the Throne is vacant.

The Goveinment thus forfeited.^ by his breaking the Original CoDtrad, and by his going then away, abdicated -aKo, according to that Vote, a Convention is called, and the Supreme Fowev Perfonal ceafing, it defcended into thnt our Politicks call Real, that is, ie by Efcheat (to ufe Hooker's Word) fell on the Community or Peo- ple •, Not for them to govern, (I muft fay) but to fet up a Govern- jment ; which is, in truth, a greater Power than that of Parliafnent : For a Parliament makes Laws for the Adminijlration only of the Government : But a Convention f reprefenting the forty Counties) might make thofe as they agreed for the Conjiitution. The Confti- tutionof a Government, we are to know, is the Agreement of the People in fetting it up, and there are three things go into it. The firf|; thing they muft agyee in, is what Kind of Government it {hall be ^ . and this our Convention thought fit to be the fame as it was^ a Monarchy^ but Mixt, Legal, Parliamentary, fo as to be ftill a Tree State i not to be violated by the Monarch. The fecond thing, §8^ what, or Vvho the Perfonsfhall be that govern^ and thefewere foon determined. King William and Queen -^^J^, and after them our prefent Queen ^ and fo far they went. The third thing they iiiufi: agree in, -is. What Extent their Government fhall have, or what Qualifications fhall be put on it, which, what they be, are 10 be read in the Ad. And here may fome, who love their Coun-« jtry, bs ready hereafter to bethink the Opportunity this Conven' ■Hon hath flipt, in not declaring more fully the State hereof, and in putting no farther Limitations on it, of the like great Moment as ' s;his one is, that no Papift fhall reign over us. For upon account iiereof, the i^^wo^er Family being of the Proteftant Line, is tofuc- ceed^ and their Title to the Throne ftands good thereupon, but not on equal foot with th.e Queen's, for tier's is exprefly eftablifh'd iby the Conjiitution it fielf, the Adt of the Con^imtion^ fo as no Prince can have a Title more, manifeft and unconteflable upon Earth. But this Gonftitution now leaving the People at Liberty after her,

to

( 6i )

to have: chofe what Government or Govern6rtliey pleafed, an Ad: of Parliament is paflLd under William^ to confine this Liberty, and fettle the Throne in that Fdmiiy ^ which Aft is a Law indeed of the Adminifiratioii, not Conflttution^ yet llrengthened by a Statute under Eliz^abctb^ which makts fuch an A»^ to bind the Defcent of the Crown ^ and aiOr^^byche Oath, for; the SuccelTion, which being enjoin'd by thefupreme Authority^ doeioblige thofe to take it that yet have not, and leaves nofcrupletoany, unleisthis in hand, in reference to tlie mentioned Text of the Romans , and K'Og James's DepoHtion.

Having thought therefore long on the Matter, 1 have pitcht on this as the fundamental Expofition . of the Place, that thQ Pomrs that Be, are the Government, or Governors, ofevery Country, ac- cording to its Conftitution : And confequently that the Subjedion or Non-refiftance that is required of God, as due to the higher Fowers, is a Subjedion no other but according to the fame. The Scripture, it is certain, does not go about to prefcribe to, alter of meddle with the Governments ot Nations^ but it fuppofes a Go- vernment in every Councry, and commands Subjeftion and Hon- rcfiftance to the Government th^ft is. We overturn ail, if we preach othervvife than thus. Evangelium non ahoUt Tolitids.

And now then let it come to the Government of our Nation • for we_know, (and none pretend more than the Loyalillto ftand by it) n's,a.(TtKeiA voy-r/j,, a Government regulated by the Laws, and thofe no other than fuch as the People themfelves yield to the ma- king by their Reprefentatives in Parliament • that is, Qu^^a Tjulgm elegerit ^ which renders it a Free State^ that is ever to be maintain- ed. It is called a Legal and Regal Monarchy^ becaufe it is a Go- vernment by the Statutes of the PvCalm, and not according to the Will of the Lord. And fuch be?ng the Conftitution of our Great BYttaWy the Cafe, by the Precedent of King y^ww, is refolved, that if any King hereafter (for of our Queen we have no fear) Ihajlrule fo, as really defigning (that if he be not hindred, he will effed itj ta change the Government, or Mnw/ier of the Kingdom^ as the Scrip- ture exprelTes it, from Legal to Arbitrary, from Regal to Defpoti- cal, and it ihall pleafe God to give the People, who arc free Sub- )e^s, the happy Means of a Deliverance, they do not refift in this Gafe, or rife up againft the Pomers that he^ the Powers in the Text, the Powers that are of God, the Ordinance of God •, but the Pow- ers not in the Te.xt, the Powers tliat are nol of God, the Powers

which-

(6a )

which are not the Ordinance of God, and it being indeed arifing in defence of, or for the Government, and not againjl the Govern- ment, and no refifting the Powas thit be, they fhall not receive to themfelves Damnation. This is the Cafe of the Revolution.

IE is objedled by the confcientious Non-juror, that the Church in her Homilies ; all her chief Divines and Bifhops, in their Books and Sermons, have conftantly preached up Non-refiftance and Paf- five Obedience, which is all one v/ith Subjedion to the higher FoW' ers commanded by the Apollle. And this indefinitely is true, buE the 5«tjf^/o»muft be underftood to be to the Jpojlles higher Powers, the Powers that be, the Powers in the Text, the Powers (I have faid) according to our Conftitution : And as for any Powers that are o- therwife, and fo not in the Text, neither they nor the Apoftle ever required Subje^ion. This Anfweris fatisfadory, and I have fome- thingtofaymore, for Cafes may fallout (Tays J??7/ow, that moft judici- ous and excellent Prelate j even in Chriflian Kingdoms, where People may plead their Right againji the Prince, and not be charged with RebeL Hon. If a Prince /hall go about to fub]e[t his Kingdom to a Foreign Realm, or change the Form of a Common-wealth from Jmpery to Ty- ranny. This Inftance has he, as I before. I will add, that Barclay and Jmif^eus, (thofe chief French Authors) who maintain their King's Authority to be inviolable, do themfelves admit of fuch, and thefe very Exceptions, Si Regnum alienct, fi Rempublicam everte- Ys conetur. And yet there is no Cafe for all that, fay they, where- in we may take Arms againft the King, becaufe iii fuch Cafes the King does Regis Perfonam exuere : And what is that, but in fuch Cafes he isjoot the higher Powers in the Text^ (or the Powers of the Apoftle) to whom Non-refiftance is required. There are fe- veral other Cafes Crotius reckons up, but this is beyond my Line ; and forafmuch as the End in a People's fetting up a Governour is greater, (that is, of more Importance) than ihQ Means ^ the Ar- gument for the People againft the Prince, in fuch Cafes, is irre- fragable.

For all this, to maintain Non-refiftance, it is pleaded by fome^ Ihatthe Princeof Orange came, and was invited to other Ends, and not to depofe King James; only he went away, abdicated, and kit the Government upon our Hands. Very pert, and in fome meafure true •, but had he done nothing, and was nothing done, to make jiimfear to ftay ? When the Prince came with Forces, and the Na- iionioia'd wiih him, to deliver themfelves from Popery and Arbi- trary

(65)

trary Power by his Means ,• and a Convention (which reprefents the whole People j fee up another King, and recali'd not him, which is, in Fad and Deed, all that is in Refinance and Depofition ^ >vhatanidle thing is it, to maintain it unlawful to refift, or take up Arms, in any Cafe, againfb a King (even in fuch a one as makes him none^ and yet ilabbber, and juftify our Revolution.

There are two Reafons now for fpeaking of this Point. The one is, becaufe there has been of late a great flir made by a Sermon preach'd on this Subjed before the Queen, I fuppofe as innocently as loyally meant, but brought into Difpute • and it is meet, that all fcrupulous good Perfons fhould be fatisfy'd about the Govern- ment. The other is^ to the end that thofe whom it pleafes God hereafter to put over us, for to govern, may not be tempted by Love of their People, or Liberality of Parliaments, to make fuch ufe of their raifed Strength as our Neighbour Kings have done, to go out of the Circle of our Brittfh Conftitution .- Efpecially knowing that the Spirit of the Nation, and the Confcience of it alfo, toge- ther with the Form of Government, is fuch, as not to bear, that under King James we Ihould be Va^ifis^ and under any Succeflbr, bs Slaves,

There

(H )

THcre falling out here a blank Side to fpare, I ivill fill it with foui 2 Quotations, whichlpurpofely ojnitted (to avoid fwd- lin^j inths due place. BarcUius ah amtti Re^num ({ay^Grotius) ft Rc:x hofiili animo in totim populi exitium, foratur • ^od comedo^ con- ftjlere. enim fimul mn poffunt voluntas imperandi, & voluntas perden- di^ De jure Bel. 1. i. c. 4. Quid ergo? JSJulline cafus incidere pof- funt ({^ys Barcl.ty himfelij quihuspopulo in Reg cm arma capere j^^^ juo Ikeat ? Nulli eerie fiamdiu Eex- manet • Duos autem cafus invenioj^ quibus RexUx rege r.on Regernfacit;. Adverfus. Monarchomacos, 1. 3/ c. 16. As for our Bilfon^ he fets himfelf, de Indujlria, to maintain the Prince's Authority againft the Pope, and yet in defending the Proteftants in their Stirs in G^rmany^ France^ Scotland, J wiU not fiays he) pronounce all that refill to he Rebels. Cafes may fallout^ as I have cited two of them, and then he further fays, In thefe and O' ther Cafes that might be named^ if the Nobles and Commom pin toge* ther^ to defend the ancient and accuflomed Liberty^ Regiment , and Laws^ they may not he accounted Rebels. In his Book fand exceUent Book^ of the true Difference hetrveenChriflian Subje^fion^ and Vnchrifiian Re- bellion^ p. 520. In fine, the Pope may not depofe Princes; but the whole Realm may defend their Rights againft them, according £c this eminent Bifhop's Judgment ,• / deny'd (fays he) that Bi/hops 'had Authority to prefcribe Conditions to Kings when they crewn'd thent^ hut J never deny^d that the People might preferve their Foundation-Free" dom^ and Form of their Coynmon-veealth^ tvhich they fore-priz,td when they confented to have a King^ p, 521. There being yet a Line or two to hi], I will fet down this Saying, becaufe I like It, tho'itbe an Overplus, and not to this, but to other good Purpofe : Qu<&e:c jure nati'.r^'c dependent iis Princeps ctiam tenetur^ quia licet fit dominus a- liorunif fubditus tamen efi natur^^ & civis mundanus, Arnifasus de Juue.Majeftatis Principum Temper inviolabile, i. i.o g.

F 1 N I S:

i^^.olnhl

m

*f■i^^^vX•^»»

* 1 1 I 1 » t >

■LL"-» • • • • • I I a • ■ ■ i*t'i'i*fc*.*i.*^K' 1^ • t • I t ■••»■» ••■•■•■.•..•«*i^* * * >

I.I I I i I I • • a I i

^ I t I I I t I a 1 i ft^ir^^^

*«*-•.* > • » i • aEi "in

I.I.I « t • • il I i* t 'g «Vi

t„l.l 1,1 « I.I 1 i t-i.l •

mm -mm

^^

I

.t.

JOOK

K

Vj.'

#i

Jd!^

:*

wr^:

f t !i

«w'-«r-^

:^M *

mW

VtVcVt vX«A«!* VAVAV

i

aKii

'^

i

v.'.'.'.»!«!» • • • • • • '• 'i '• *i*i*t v^^^

'•'.••'••••••.•.•!•!•.»!» ••••ViV.v.v