An apology for the true Christian divinity, as the same is held forth, and preached, by the people, called in scorn, Quakers: being a full explanation and vindication of their principles and doctrines, by many arguments, deduced from Scripture and right reason, and the testimonies of famous authors, both ancient and modern : With a full answer to the strongest objections usually made against them. : Presented to the King. / Written in Latin and English, by Robert Barclay, and since translated into High Dutch, Low Dutch, and French, for the information of strangers.

AN APOLOGY For the TRUE Christian Divinity.

PROPOSITION I. Seeing the heighth of all Happiness is placed in the true Knowledge of God, (this is Life Eternal,* 1.1 to know the true God, and Jesus Christ, whom thou hast sent) the true and right Understanding of this Foun∣dation and ground of Knowledge, is that which is most necessary to be known and believed in the first place.

HE that desireth to acquire any Art or Science, seeketh first those Means, by which that Art or Science is obtained: If we ought to do so in things Natural and Earthly, how much more then in Spiritual? In this Affair then should our Inquiry be the more diligent, because he that errs in the En∣trance, is not so easily reduced again into the right Way; he that misseth his Road from the Beginning of his Journey, and is deceived in his first Marks, at his first setting forth, the greater his Mistake is, the more difficult will be his Entrance into the right Way.

Thus when a Man first proposeth to himself the Knowledge of God,* 1.2 from a Sense of his own Un∣worthiness, and from the great Weariness of his Mind, occasioned by the secret Checks of his Con∣science,

and the tender yet real Glances of God's Light upon his Heart; the earnest Desires he has to be redeemed from his present Trouble, and the fer∣vent Breathings he has to be eased of his disordered Passions and Lusts, and to find quietness and peace in the certain Knowledge of God and in the Assu∣rance of his Love and Good-will towards him, makes his Heart tender, and ready to receive any Impression; and so (not having then a distinct dis∣cerning) through forwardness imbraceth any thing that brings present Ease. If either through the Re∣verence he bears to certain Persons, or from the secret Inclination to what doth comply with his Natural Disposition, he fall upon any Principles or Means, by which he apprehends he may come to know God, and so doth center himself, it will be hard to remove him thence again, how wrong so∣ver they may be: For the first Anguish being over, he becomes more hardy; and the Enemy being near, creates a false Peace, and a certain Confidence, which is strengthed by the Mind's unwillingness, to enter again into new doubtfulness, or the former anxiety of a Search.

This is sufficiently verified in the Example of the Pharisees and Jewish Doctors,* 1.3 who most of all resisted Christ, disdaining to be esteemed Ignorant; for this vain Opinion they had of their Knowledge, hinder∣ed them from the true Knowledge; and the mean People, who were not so much pre-occupied with former Principles, nor conceited of their own Know∣ledge, did easily believe: Wherefore the Pharisees up••raid them,* 1.4 saying, Have any of the Rulers or Pha∣risees believed on him? But This People, which know not the Law, are accursed. This is also abundantly pro∣ved by the Experience of all such, as being secretly touched with the Call of God's Grace unto them, do apply themselves to false Teachers, where the Remedy proves worse than the Disease; because, instead of knowing God, or the things relating to

their Salvation aright, they drink in wrong Opi∣nions of him; from which it's harder to be dis∣intangled, than while the Soul remains a Blank, or Tabula rasa. For they that conceit themselves Wise, are worse to deal with, than they that are sensible of their Ignorance. Nor hath it been less the device of the Devil, the great Enemy of Man∣kind, to perswade Men into wrong Notions of God, than to keep them altogether from acknowledging him; the latter taking with few, because odious; but the other having been the constant Ruine of the World; For there hath scarce been a Nation found, but hath had some Notions or other of Re∣ligion; so that not from their denying any Deity, but from their Mistakes and Misapprehensions of it, hath proceeded all the Idolatry and Superstition of the World; yea, hence even Atheism it self hath proceeded: For these many and various Opinions of God and Religion, being so much mixed with the Guessings and uncertain Judgments of Men, have begotten in many the opinion, That there is no God at all. This and much more that might be said, may shew how dangerous it is to miss in this first step: All that come not in by the right Door, are accounted as Thieves and Robbers.

Again, How needful and desirable that Know∣ledge is, which brings Life Eternal, Epictetus sheweth,* 1.5 saying excellently well, Chap. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Know that the main Foundation of Piety, is this, To have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 right Opinions and Apprehensions of God.

This therefore I judged necessary, as a first Prin∣ciple, in the first place, to affirm; and I suppose will not need much further Explanation or Defence, as being generally acknowledged by all (and in these things, that are without Controversie, I love to be brief) as that which will easily commend it self to every Man's Reason and Conscience; and there∣fore I shall proceed to the next Proposition; which,

tho' it be nothing less certain, yet by the Malice of Satan, and Ignorance of many, comes far more under debate.

PROPOSITION II. Of Immediate Revelation.

Seeing no Man knoweth the Father but the Son, and he to whom the Son revealeth him:* 1.6 And seeing the Revelation of the Son is in and by the Spirit; therefore the Testimony of the Spirit is that alone by which the true Knowledge of God hath been, is, and can be only Revealed▪ Who as by the Moving of his own Spirit, he disposed the Chaos of this World into that wonderful Order, in which it was in the Beginning, and created Man a Living Soul, to Rule and Govern it; so by the Revelation of the same Spirit he hath ma∣nifested himself all along unto the Sons of Men, both Patriarchs, Prophets and Apostles: Which Revelation of God by the Spirit, whether by outward Voices and Ap∣pearances, Dreams, or inward objective Manifestations in the Heart, were of old the formal Object of their Faith, and remain yet so to be; since the Object of the Saints Faith is the same in all Ages, tho' held forth under divers Administrations. Moreover, these Divine Inward Revelations, which we make absolutely necessary for the building up of true Faith, neither do, nor can ever, contradict the outward Testimony of the Scriptures, or right and sound Reason; yet from hence it will not follow, that these Divine Revelations are to be subjected to the Test, either of the outward Testi∣mony of the Scriptures, or of the Natural Reason of Man, as to a more noble or certain Rule and Touch∣stone; for this Divine Revelation, and Inward Illumi∣nation, is that which is evident and clear of it self; forcing, by its own Evidence and Clearness, the well-disposed Understanding to assent, irresistibly moving the

same thereunto, even as the common Principles of na∣tural Truths do move and incline the Mind to a na∣tural Assent: As, That the whole is greater than its part; That two Contradictories can neither be both true, nor both false.

§. I. IT is very probable,* 1.7 that many carnal and natural Christians will oppose this Propo∣sition; who, being wholly unacquainted with the Movings and Actings of God's Spirit upon their Hearts, judge the same nothing necessary; and some are apt to flout at it as ridiculous: Yea, to that height are the generality of Christians apostati∣zed and degenerated, that tho' there be not any thing more plainly Asserted, more seriously Recom∣mended, or more certainly Attested to, in all the Writings of the holy Scriptures; yet nothing is less minded, and more rejected, by all sorts of Chri∣stians, than Immediate and Divine Revelation; in so much, that once to lay claim to it, is matter of Reproach. Whereas of old, none were ever judged Christians, but such as had the Spirit of Christ, Rom. 8.9. But now many do boldly call themselves Chri∣stians, who make no difficulty of confessing they are without it, and laugh at such as say they have it. Of old they were accounted the Sons of God, who were led by the Spirit of God, ibid. vers. 14. But now many aver themselves Sons of God, who know nothing of this Leader; and he that affirms himself so led, is, by the pretended Orthodox of this Age, presently proclaimed a Heretick. The reason hereof is very manifest, viz. Because many in these days, under the Name of Christians, do experimentally find, that they are not acted nor led by God's Spirit; yea, many great Doctors, Divines, Teachers and Bishops of Christianity (com∣monly so called) have wholly shut their Ears from hearing, and their Eyes from seeing thiS Inward Guide, and so are become strangers unto it; whence

they are, by their own Experience, brought to this Strait, either to confess that they are as yet ignorant of God, and have only the shadow of Knowledge, and not the true Knowledge of him, or that this Knowledge is acquired without Immediate Revelation.

For the better understanding then of this Propo∣sition,* 1.8 we do distinguish betwixt the certain Know∣ledge of God and the uncertain; betwixt the spi∣ritual Knowledge, and the literal; the saving heart-Knowledge, and soaring, airy head-Knowledge. The last, we confess, may be divers ways obtained; but the first, by no other way, than the inward im∣mediate Manifestation and Revelation of God's Spi∣rit, shining in and upon the Heart, inlightning and opening the Understanding.

§. II. Having then proposed to my self, in these Propositions, to affirm those things which relate to the true and effectual Knowledge, which brings Life Eternal with it; therefore I have affirmed, and that truly, that this Knowledge is no other ways attain∣ed, and that none have any true ground to believe they have attained it, who have it not by this Re∣velation of God's Spirit.

The certainty of which Truth is such, that it hath been acknowledged by some of the most refined and famous of all sorts of Professors of Christianity in all Ages; who being truly upright-hearted, and earnest seekers of the Lord, (however stated under the disadvantages and epidemical Errors of their several Sects or Ages) the true Seed in them hath been answered by God's Love, who hath had regard to the Good, and hath had of his Elect Ones among all, who finding a distaste and disgust in all other outward Means, even in the very Principles and Pre∣cepts more particularly relative to their own Forms and Societies, have at last concluded, with One Voice, That there was no true Knowledge of God, but that which is revealed inwardly by his own Spirit. Whereof take these following Testimonies of the Ancients.

1.

It is the inward Master (saith Augustine) that teacheth, it is Christ that teacheth,* 1.9 it is Inspiration that teacheth: Where this Inspiration and Unction is wanting, it is in vain that Words from without are beaten in. And thereafter: For he that created us, and redeemed us, and called us, by Faith, and dwell∣eth in us by his Spirit, unless he speaketh to you In∣wardly, it is needless for us to cry out.

2.

There is a difference (saith Clemens Alexan∣drinus) betwixt that which any one saith of the Truth,* 1.10 and that which the Truth it self, interpreting it self, saith. A Conjecture of Truth differeth from the Truth it self; a similitude of a thing differeth from the thing it self; it is one thing that is acquired by Exercise and Discipline; and another thing, which by Power and Faith. Lastly, the same Clemens saith,* 1.11 Truth is neither hard to be arrived at, nor is it impossible to apprehend it, for it is most nigh unto us, even in our Houses, as the most wise Moses hath insinuated.

3.

How is it (saith Tertullian) that since the Devil always worketh, and stirreth up the Mind to Iniquity,* 1.12 that the Work of God should either cease, or desist to act? Since for this end the Lord did send the Com∣forter, that because humane Weakness could not at once bear all things, Knowledge might be by little and little directed formed, & brought to Perfection, by the holy Spirit, that Vicar of the Lord. I have many things yet (saith he) to speak unto you, but ye cannot as yet bear them; but when that Spirit of Truth shall come, he shall lead you into all Truth, and shall teach you these things, that are to come. But of his Work we have spoken above. What is then the Administration of the Comforter, but that Discipline be derived, and the Scriptures revealed?

&c.

4. "The Law (saith Hierom) is spiritual,* 1.13 and there "is need of a Revelation to understand it. And in his Epistle 150, to Hedibia, Quest. 10. he saith,

The whole Epistle to the Romans needs an Interpretation, it being involved in so great Obscurities, that for the

understanding thereof, we need the help of the holy Spirit, who through the Apostle dictated it.

* 1.145.

So great things (saith Athan••sius) doth our Saviour daily: He draws unto Piety, perswades unto Vertue, reac••es Immortality, excites to the Desire of Heavenly Things, reveals Knowledge from the Father, inspires Power against Death, and shews himself un∣to every one.

* 1.156. Gregory the Great upon these Words [He shall tea•• you all things] saith, That unless the same Spirit

sit up••n the Heart of the Hearer, in vain is the Dis∣course of the D••or: Let no Man then ascribe unto the Man that that teacheth, what he understands from the Mouth of him that speaketh; for unless he that teacheth be within, the Tongue of the Doctor, that's without, laboureth in vain.

* 1.167. Cyrilius Alexandrinus plainly affirmeth,

That Men know that Jesus is the Lord by the Holy Ghost, no otherwise, than they who taste Honey, know that it is sw••t even by its proper Quality.

8.

Therefore, (saith Bernard) we daily exhort you, Brethren,* 1.17 by speech, that ye walk the ways of the Heart, an•• that your Souls he always in your hands, that ye may 〈◊〉〈◊〉 what the Lord saith in you.

And again, upon ••se Words of the Apostle [Let him that glo∣rieth, glory in the Lord]

With which threefold Vice (saith he) all sorts of Religious Men are less or more dangerously affected, because they do not so diligently attend with the Ears of the Heart, to what the Spirit of Truth (which flatters none) inwardly speaks.

This was the very Basis, and main Foundation, upon which the Primitive Reformers walked.

* 1.18Luther, in in his Book to the Nobility of Germany, saith,

This is certain, That no Man can make himself a Doctor of the Holy Scriptures, but the Holy Spirit alone.

And upon the Magnificat, he saith,

No Man can rightly understand God, or the Word of God, un∣less he immediately receive it from the Holy Spirit, neither can any one receive it from the Holy Spirit,

except he find it by Experience in himself; and in this Experience the Holy Ghost teacheth, as in his proper School, out of which School nothing is taught but meer Talk.

Philip Melancthon, in his Annotations upon John 6.* 1.19

Who hear only an outward and bodily Voice, hear the Creature; but God is a Spirit, and is neither dis∣cerned, nor known, nor heard, but by the Spirit; and therefore, to hear the Voice of God, to see God,* 1.20 is to know and hear the Spirit. By the Spirit alone God is known and perceived.

Which also the more Serious to this Day do ac∣knowledge, even all such, who satisfie themselves not with the Superfice of Religion, and use it not as a Cover or Art. Yea, all those, who apply them∣selves effectually to Christianity, and are not satis∣fied until they have found its effectual Work upon their Hearts, redeeming them from Sin, do feel that no Knowledge effectually prevails, to the pro∣ducing of this, but that which proceeds from the warm Influence of God's Spirit upon the Heart, and from the comfortable shining of his Light up∣on their Understanding. And therefore to this purpose a late Modern Author saith well, (videlice••, Dr. Smith of Cambridge, in his Select Discourses)

To seek our Divinity meerly in Books and Writings,* 1.21 is to seek the Living among the Dead; we do but in vain many times seek God in these, where his Truth is too often not so much enshrined as entombed. Intra te quaere Deum, Seek God within thine own Soul; He is best discerned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Pl••tinus phraseth it) by an Intellectual Touch of him, We must see with our Eyes, and hear with our Ears, and our Hands must handle the Word of Life, (to ex∣press it in St. John's Words) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The Soul itself hath its Sense as well as the Body. And therefore David, when he would teach us to know what the Divine Goodness is, calls not for Speculation, but Sensation: Taste, and see how

good the Lord is. That is not the best and truest Knowledge of God, which is wrought out by the Labour and Sweat of the Brain, but that which is kindled within us, by an heavenly Warmth in our Hearts. And again,: There is a Knowledge of the Truth, as it is in Jesus, as it is in a Christ-like Nature; as it is in that sweet, mild, humble and loving Spirit of Jesus, which spreads it self, like a Morning Star, upon the Spirits of good Men, full of Light and Life. It profits little to know Christ himself after the Flesh; but he gives his Spirit to good Men, that searcheth the deep things of God. And again: It is but a thin airy Know∣ledge, that is got by meer Speculation, which is usher'd in by Syllogisms and Demonstrations; but that which springs forth from true Goodness, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Origen speaketh) It brings such a Divine Light to the Soul, as is more clear and convincing than any Demonstration.

* 1.22§. III. That this certain and undoubted Method of the true Knowledge of God hath been brought out of Use, hath been none of the least Devices of the Devil, to secure Mankind to his Kingdom. For after the Light and Glory of the Christian Religion had prevailed over a good Part of the World, and dispelled the thick Mists of the Heathenish Doctrine of the Plurality of Gods, he that knew there was no Probability of deluding the World any longer that way, did then puff Man up with a false Know∣ledge of the true God; setting him on work to seek God the wrong way, and perswading him to be content with such a Knowledge as was of his own acquiring, and not of God's teaching. And this Device hath proved the more successful, because accommodated to the natural and corrupt Spirit and Temper of Man, who above all things affects to exalt himself, in which Exaltation, as God is greatly dishonoured, so therein the Devil hath his end; who is not anxious how much God is acknow∣ledged

in Words, provided himself be but always served; he matters not how great and high Specu∣lations the Natural Man entertains of God, so long as he serves his Lusts and Passions, and is obedient to his evil Suggestions and Temptations. Thus Christianity is become an Art,* 1.23 acquired by humane Science and Industry, as any other Art or Science is; and Men have not only assumed unto themselves the Name of Christians, but even have procured to be esteemed as Masters of Christianity, by certain Arti∣ficial Tricks, tho' altogether Strangers to the Spirit and Life of Jesus. But if we shall make a right De∣finition of a Christian, according to the Scripture, videlicet, That he is one that hath the Spirit, and is led by it: How many Christians, yea, and of those great Masters and Doctors of Christianity, so accounted, shall we justly divest of that noble Title?

If then such as have all the other Means of Know∣ledge, and are sufficiently learned therein, whether it be the Letter of the Scripture, the Traditions of Churches, the Works of Creation and Providence, whence they are able to deduce strong and undeni∣able Arguments (which may be true in themselves) are not yet to be esteemed Christians, according to the certain and infallible Definition above mentioned: And if the inward and immediate Revelation of God's Spirit in the Heart, in such as have been altogether ignorant of some, and but very little skilled in others, of these Means of attaining Know∣ledge, hath brought them to Salvation;* 1.24 then it will necessarily and evidently follow, that Inward and Immediate Revelation is the only sure and certain Way to attain the true and saving Knowledge of God.

But the first is true: Therefore the last.

Now as this Argument doth very strongly con∣clude for this Way of Knowledge, and against such as deny it; so herein it is the more considerable, because the Propositions, from which it is deduced,

are so clear, that our very Adversaries cannot deny them. For, as to the first, it is acknowledged, that many Learned Men may be, and have been, damned. And as to the second, who will deny but many illiterate Men may be, and are, saved? Not dare any affirm, that none come to the Knowledge of God and Salvation by the inward Revelation of the Spirit, without these other outward Means; unless they be also so bold as to exclude Abel, Seth, Noah, Abraham,* 1.25 Job, and all the holy Patriarchs from true Knowledge and Salvation.

§. IV. I would however not be understood, as if hereby I excluded those other Means of Knowledge, from any use or service to Man; it is far from me so to judge, as in the next Proposition, concerning the Scriptures, shall more plainly appear. The Que∣stion is not, what may be profitable or helpful but what is absolutely necessary. Many things may con∣tribute to further a Work, which yet are not that main Thing that makes the Work go on.

The Sum then of what is said, amounts to this, That where the true Inward Knowledge of God is, through the Revelation of his Spirit, there is all; neither is there an absolute necessity of any other. But where the best, highest, and most profound Knowledge is, without this there is nothing, as to the obtaining the great End of Salvation. This Truth is very effectually confirmed by the first part of the Proposition it self, which in few words com∣prehendeth divers unquestionable Arguments, which I shall in brief subsume.

[ I] First, That there is no Knowledge of the Father but by the Son.

[ II] Secondly, That there is no Knowledge of the Son, but by the Spirit.

[ III] Thirdly, That by the Spirit God hath always revealed himself to his Children.

[ IV] Fourthly, That these Revelations were the formal Object of the Saints Faith.

And Lastly, That the same continueth to be the [ V] Object of the Saints Faith to this Day.

Of each of these I shall speak a little particularly, and then proceed to the latter Part.

§. V. As to the first,* 1.26 viz. That there is no Know∣ledge of the Father but by the Son, it will not need much Probation, being founded upon the Plain Words of Scripture, and is therefore a fit Medium to draw the rest of our Assertions from.

For the infinite and most wise God, who is the Foun∣dation, Root & Spring of all Operation, hath wrought all things by his Eternal Word and Son.* 1.27 This is that WORD, that was in the beginning with God, and was God, by whom all things were made, and without whom was not any thing made that was made. This is that Je∣sus Christ, by whom God created all things, by whom,* 1.28 and for whom, all things were created, that are in Heaven and in Earth, visible and invisible, whether they be Thrones, or Dominions, or Principalities, or Powers, Col. 1.16. Who therefore is called, The first born of every Crea∣ture, Col. 1.15. As then, that infinite and incom∣prehensible Fountain of Life and Motion, operateth in the Creatures, by his own Eternal Word and Power; so no Creature has access again unto him, but in and by the Son, according to his own ex∣press Words, No man knoweth the Father, but the Son, and he to whom the Son will reveal him, Matth. 11.27. Luke 10.22. And again, he himself saith, I am the Way, the Truth, and the Life: No man cometh unto the Father but by me, John 14.6.

Hence he is fitly called The Mediator betwixt God and Man: For having been with God from all Eternity, being himself God, and also in time par∣taking of the Nature of Man; through him is the Goodness and Love of God convey'd to Mankind, and by him again Man receiveth and partaketh of these Mercies.

Hence is easily deduced the Probation of this first Assertion, thus:

If no Man knoweth the Father but the Son, and he to whom the Son will reveal him; then there is no knowledge of the Father, but by the Son.

But, no Man knoweth the Father but the Son.

Therefore, there is no knowledge of the Father but by the Son.

The first part of the antecedent are the plain words of Scripture: The consequence thereof is undeniable; except one would say, that he hath the knowledge of the Father, while yet he knows him not; which were an absurd Repugnance.

Again, If the Son be the Way, the Truth, and the Life, and that no Man cometh unto the Father but by him; then there is no knowledge of the Fa∣ther but by the Son.

But the first is true: Therefore the last.

The antecedent are the very Scripture words. The consequence is very evident: For how can any know a thing, who useth not the way, without which it is not knowable? But it is already proved, that there is no other way, but by the Son; so that whoso uses not that way, cannot know him, neither come unto him.

* 1.29§. VI. Having then laid down this first Principle, I come to the second,* 1.30 viz. That there is no Knowledge of the Son but by the Spirit; or, That the Revelation of the Son of God, is by the Spirit.

Where it is to be noted, that I always speak of the saving, certain and necessary Knowledge of God, which that it cannot be acquired otherways than by the Spirit, doth also appear from many clear Scriptures. For Jesus Christ, in and by whom the Father is revealed, doth also reveal himself to his Disciples and Friends, in and by his Spirit; as his Manifestation was sometimes outward, when he testified and witnessed for the Truth in this World, and approved himself faithful throughout: So be∣ing now withdrawn, as to the outward Man, he doth teach and instruct Mankind inwardly, by his

own Spirit; He standeth at the door and knocketh, and whoso beareth his Voice and openeth, he comes in to such, Rev. 3.20. Of this Revelation of Christ in him, Paul speaketh, Gal. 1.16. in which he placeth the Excellency of his Ministry, and the Certainty of his Calling. And the Promise of Christ to his Disciples, Lo, I am with you to the end of the World, confirmeth the same thing; for this is an inward Presence and Spiritual, as all acknowledge: But what relates hereto will again occur. I shall deduce the Proof of this Proposition from two ma∣nifest places of Scripture: The first is, 1 Cor. 1.11,* 1.31 12. What Man knoweth the things of a Man save the Spirit of Man which is in him? Even so the things of God knoweth no Man, but the Spirit of God. Now we have received not the Spirit of the World, but the Spirit which is of God,* 1.32 that we might know the things which are freely given us of God. The Apostle in the verses before, speaking of the wonderful things which are prepared for the Saints, after he hath declared, that the Natural Man cannot reach them, adds, that They are revealed by the Spirit of God, vers. 9, 10. giving this reason, For the Spirit search∣eth all things, even the deep things of God. And then he bringeth in the comparison, in the verses above∣mentioned very apt, and answerable to our Purpose and Doctrine, that as the things of a Man are only known by the Spirit of Man; so the things of God are only known by the Spirit of God: That is, that as no∣thing below the Spirit of Man (as the Spirit of Brutes, or any other Creatures) can properly reach unto, or comprehend the things of a Man, as being of a nobler and higher Nature; so neither can the Spirit of Man, or the Natural Man, as the Apostle in the 14th Verse subsumes, receive nor discern the things of God, or the things that are Spiritual, as being also of a higher Nature; which the Apostle himself gives for the reason, saying, Neither can he know them because they are Spiritually discerned. So

that, the Apostles words being reduced to an Ar∣gument, do very well prove the matter under De∣bate, thus:

If that which appertaineth properly to Man, can∣not be discerned by any lower or baser Principle, than the Spirit of Man; then cannot these things, that properly relate unto God and Christ, be known or discerned by any lower or baser thing, than the Spirit of God and Christ.

But the First is true: Therefore also the Second.

The whole strength of the Argument is contain∣ed in the Apostle's words before-mentioned; which therefore being granted, I shall proceed to deduce a second Argument, thus:

That which is Spiritual, can only be known and discerned by the Spirit of God.

But the Revelation of Jesus Christ, and the true and saving Knowledge of him, is Spiritual:

Therefore the Revelation of Jesus Christ, and the true and saving Knowledge of him, can on∣ly be known and discerned by the Spirit of God.

[Proof II] * 1.33The other Scripture is also a Saying of the same Apostle, 1 Cor. 12.3. No Man can say, that Jesus is the Lord, but by the Holy Ghost. The Scripture, which is full of Truth, and answereth full well to the inlightned Understanding of the spiritual and real Christian, may perhaps prove very strange to the carnal and pretended Follower of Christ, by whom perhaps it hath not been so diligently re∣marked. Here the Apostle doth so much require the Holy Spirit, in the things that relate to a Chri∣stian, that he positively avers, we cannot so much as affirm Jesus to be the Lord, without it; which insi∣nuates no less,* 1.34 than that the Spiritual Truths of the Gospel are as Lyes in the Mouths of carnal and un∣spiritual Men; for tho' in themselves they ••e true, yet are they not true, as to them, because not known, nor a••ered forth in and by that Principle and Spirit that

ought to direct the Mind, and actuate it; in such things they are no better than the counterfeit Re∣presentations of things in a Comedy; neither can it be more truly and properly called a real and true Knowledge of God and Christ, than the actings of Alexander the Great, and Julius Caesar, &c. if now Transacted upon a Stage, might be called truly and really their doings, or the Persons representing them might be said truly and really to have conquered Asia, and overcome Pompey, &c.

This Knowledge then of Christ, which is not by the Revelation of his own Spirit in the Heart, is no more properly the Knowledge of Christ,* 1.35 than the Pratling of a Parrot, which has been taught a few words, may be said to be the Voice of a Man; for as that, or some other Bird, may be taught to sound or utter forth a rational Sentence, as it hath learned it by the outward Ear, and not from any living Principle of Reason actuating it: So, just such is that Knowledge of the things of God, which the natural and carnal Man hath gathered from the Words or Writings of Spiritual Men, which are not true to him, because conceived in the natural Spirit, and so brought forth by the wrong Organ, and not proceeding from the Spiritual Principle; no more than the words of a Man, acquired by Art, and brought forth by the Mouth of a Bird, not pro∣ceeding from a Rational Principle, are true, with respect to the Bird which utters them. Where∣fore from this Scripture, I shall further add this Ar∣gument:

If no Man can say Jesus is the Lord, but by the Holy Ghost, then no Man can know Jesus to be the Lord, but by the Holy Ghost.

But the First is true: Therefore the Second.

From this Argument there may be another de∣duced, concluding in the very terms of this Asser∣tion: thus,

If no Man can know Jesus to be the Lord but by the Holy Ghost, then there can be no certain Knowledge or Revelation of him but by the Spirit.

But the First is true, therefore the Second.

* 1.36§. VII. The Third thing affirmed, is, That by the Spirit God always revealed himself to his Children.

For making appear the Truth of this Assertion, it will be but needful to consider God's manifesting himself towards,* 1.37 and in relation to his Creatures, from the beginning, which resolves it self always herein. The first Step of all is ascribed hereunto by Moses, Gen. 1.2. And the Spirit of God moved upon the Face of the Waters. I think it will not be denied, that God's Converse with Man, all along from Adam to Moses,* 1.38 was by the Immediate Mani∣festation of his Spirit: And afterwards, through the whole Tract of the Law, he spake to his Chil∣dren no otherways; which, as it naturally follow∣eth from the Principles above proved, so it cannot be denied, by such as acknowledge the Scriptures of Truth to have been written by the Inspira∣tion of the Holy Ghost: For these Writings, from Moses to Malachy, do declare, that during all that time, God revealed himself to his Children by his Spirit.

[Object.] But if any will object, That after the Dispensation of the Law, God's Method of speaking was altered.

[Answ.] I answer: First, That God spake always im∣mediately to the Jews, in that he spake always im∣mediately to the High-Priest from betwixt the Cherubims; who, when he entered into the Holy of Holies,* 1.39 returning, did relate to the whole People the Voice and Will of God, there immediately revealed. So that this immediate Speaking never ceas'd in any Age.

Secondly, From this immediate Fellowship were none shut out, who earnestly sought after, and waited for it; in that many, besides the High-Priest, who were not so much as of the Kindred of

Levi, nor of the Prophets, did receive it and speak from it; as it is written, Numb. 11.25. where the Spirit is said to have rested upon the Seventy Elders;* 1.40 which Spirit also reached unto two that were not in the Tabernacle, but in the Camp; whom when some would have forbidden, Moses would not, but re¦joyced, wishing that all the Lord's People were Prophets, and that he would put his Spirit upon them, vers. 29.

This is also confirmed Neb. 9. Where the Elders of the people, after their return from Captivity, when they began to sanctifie themselves by Fasting and Prayer; in which, numbering up the many Mer∣cies of God towards their Fathers, they say, verse 20. Thou gavest also thy good Spirit to instruct them; and verse 30. Yet many Years didst thou forbear, and testifie against them by thy Spirit in thy Prophets. Many are the Sayings of Spiritual David, to this purpose, as Psalm 51.11, 12. Take not thy holy Spirit from me; uphold me with thy free Spirit. Psalm 193.7. Whither shall I go from thy Spirit? Hereunto doth the Pro∣phet Isaiah ascribe the credit of his Testimony, saying, chap. 48. v. 16. And now the Lord God and his Spirit hath sent me. And that God revealed him∣self to his Children under the New Testament, to wit, to the Apostles, Evangelists, and Primitive Disciples, is confessed by all. How far now this yet continueth, and is to be expected, comes here∣after to be spoken to.

§. VIII. The fourth thing affirmed, is,* 1.41 That these Revelations were the Object of the Saints Faith of old.

This will easily appear by the definition of Faith,* 1.42 and considering what its Object is: For which we shall not dive into the curious and various Notions of the School-Men, but stay in the plain and posi∣tive words of the Apostle Paul, who, Heb. 11. de∣scribes it two ways. Faith (saith he) is the substance of things hoped for, and the Evidence of things not seen:* 1.43 Which, as the Apostle illustrateth it in the same Chapter by many Examples, is no other but a firm

and certain Belief of the Mind, whereby it resteth, and in a sense possesseth the Substance of some things hoped for, through its Confidence in the Promise of God: And thus the Soul hath a most firm Evi∣dence, by its Faith, of things not yet seen nor come to pass. The Object of this Faith, is the Promise, Word, or Testimony of God, speaking in the Mind. Hence it hath been generally affirmed, That the Object of Faith is Deus Loquens, &c. that is, God Speaking,* 1.44 &c. Which also is manifest from all those Examples, deduced by the Apostle throughout that whole Chapter, whose Faith was founded neither upon any outward Testimony, nor upon the Voice or Writing of Man, but upon the Revelation of God's Will, manifest unto them, and in them; as in the Example of Noah ver. 7. thus, By Faith Noah being warned of God, of things not seen as yet, moved with fear, prepared an Ark to the saving of his House; by the which he condemned the World, and became Heir of the Righteousness which is by Faith. What was here the Object of Noah's Faith,* 1.45 but God speaking unto him? He had not the Writings nor Prophesyings of any going before, nor yet the Concurrence of any Church or People, to strengthen him; and yet his Faith in the Word, by which he contradicted the whole World, saved him and his House. Of which also Abraham is set forth as a singular Example, be∣ing therefore called the Father of the Faithful,* 1.46 who is said against hope to have believed in hope; in that he not only willingly forsook his Father's Country not knowing whither he went, in that he believed con∣cerning the coming of Isaac, though contrary to natural probability; but above all, in that he re∣fused not to offer him up, not doubting but God was able to raise him from the Dead; of whom it is said, That in Isaac shall thy Seed be called. And last of all, In that he rested in the Promise, that his Seed should Possess the Land, wherein himself was but a Pilgrim, and which to them was not to be

fulfilled while divers Ages after. The Object of Abraham's Faith, in all this, was no other but in∣ward and immediate Revelation, or God signifying his Will unto him inwardly and immediately by his Spirit.

But because, in this part of the Proposition, we made also mention of external Voices, Appearances and Dreams in the Alternative, I think also fit to speak hereof, what in that respect, may be object∣ed; to wit,

[Object.] That those, who found their Faith now upon Immediate and Objective Revelation, ought to have also outward Voices or Visions, Dreams or Apearances for it.

[Answ.] It is not denied, but God made use of the Mini∣stry of Angels, who in the appearance of Men, spake outwardly to the Saints of old,* 1.47 and that he did also reveal some things to them in Dreams and Visions; none of which we will affirm to be ceased. so as to limit the Power and Liberty of God, in manifesting himself towards his Childern. But while we are considering the Object of Faith, we must not stick to that which is but Circumstantially and Accidentally so, but to that which is Univer∣sally and Substantially so.

Next again, We must distinguish betwixt that which in it self is subject to doubt and delusion, and therefore is received for and because of ano∣ther; and that which is not subject to any doubt, but is received simply for, and because of it felt, as being Prima Veritas, the very First and Original Truth. Let us then consider how, or how far these outward Voices, Appearances and Dreams,* 1.48 were the Object of the Saints Faith: Was it because they were simply Voices, Appearances or Dreams? Nay, certainly, we know, and they were not ignorant, that the Devil can form a sound of words, and convey it to the outward Ear; that he can easily deceive the outward senses, by making things to appear, that are not. Y••, do we not see by daily

Experience, that the Jugglers and Mountebanks can do as much as all that, by their Legerdemain; God forbid then, that the Saints Faith should be founded upon so fallacious a Foundation, as Man's outward and fallible Senses. What made them then give credit to these Visions? Certainly nothing else but the secret Testimony of God's Spirit in their Hearts, assuring them that the Voices, Dreams and Visions were of and from God. Abraham believed the Angels; but who told him that these Men were Angels? We must not think his Faith then was built upon his outward Senses; but proceeded from the secret Perswasion of God's Spirit in his Heart. This then must needs be acknowledged to be ori∣ginally and principally the object of the Saints Faith; without which there is no true and certain Faith, and by which many times Faith is begotten and strengthened, without any of these outward or visible Helps; as we may observe in many Passages of the Holy Scripture, where it is only mentioned, And God said, &c. And the Word of the Lord came unto such and such, saying, &c.

[Object.] But if any one should pertinaciously affirm, That this did import an outward audible Voice to the Carnal Ear.

[Answ.] I would gladly know, what other Argument such a one could bring for this his Affirmation, saving his own simple Conjecture. It is said indeed, The Spirit witnesseth with our spirit; but not to our out∣ward Ears,* 1.49 Rom 8.16. And seeing the Spirit of God is within us, and not without us only, it speaks to our spiritual, and not to our bodily Ear. There∣fore I see no reason, where it's so often said in Scrip∣ture, The Spirit said, moved, hindered, called such or such a one, to do or forbear such or such a thing, that any have to conclude, that this was not an Inward Voice to the Ear of the Soul, rather than an Outward Voice to the Bodily Ear. If any be otherwise minded, let them, if they can, produce

their Arguments, and we may further consider of them.

From all then which is above declared, I shall deduce, an Argument to conclude the Probation of this Assertion, thus:

That which any one firmly believes, as the ground and foundation of his Hope in God, and Life Eternal, is the formal Object of his Faith.

But the inward and immediate Revelation of God's Spirit, speaking in and unto the Saints, was by them believed, as the ground and foundation of their Hope in God, and Life Eternal.

Therefore these inward an immediate Revela∣tions were the formal Object of their Faith.

§. IX. That which now cometh under Debate, is,* 1.50 what we asserted in the last place, to wit, That the same continueth to be the Object of the Saints Faith unto this day. Many will agree to what we have said before who differ from us herein.

There is nevertheless a very firm Argument con∣firming the Truth of this Assertion, included in the Proposition it self, to wit, That the Object of the Saints Faith is the same in all Ages tho' held forth under divers Administrations. Which I shall reduce to an Argu∣ment, and prove thus:

First, Where the Faith is one, the Object of the Faith is one.

But the Faith is one: Therefore, &c.

That the Faith is one, is the express words of the Apostle, Eph. 4.5. who placeth the one Faith with the one God; importing no less than, that to affirm two Faiths, is as absurd as to affirm two Gods.

Moreover, if the Faith of the Ancients were not one and the same with ours i. e. agreeing in Substance therewith, and receiving the same definition,* 1.51 it had been impertinent for the Apostle, Heb. 11. to have illustrated the definition of our Faith, by the Ex∣amples of that of the Ancients, or to go about to move us by the Example of Abraham, if Abraham's

Faith were different in nature from ours. Nor doth hence any Difference arise, because they believed in Christ, with respect to his Appearance outwardly as future; and we, as already appeared: For, neither did they then so believe in him to come, as not to feel him present with them, and witness him near: seeing the Apostl•• saith, They all drank of that spiri∣tual Rock which followed them, which Rock was Christ. Nor do we so believe concerning his Appearance past, as not also to feel and know him present with us, and to feed upon him; except Christ (saith the Apostle) be in you, ye are Reprobates: So that both our Faith is one, terminating in one and the same thing. And as to the other Part or Consequence of the Antecedent, to wit, That the Object is one, where the Faith is one; the Apostle also proveth it in the forecited Chapter, where he makes all the Wor∣thies of old, Examples to us. Now wherein are they imitable, but because they believed in God? And what was the Object of their Faith, but in∣ward and immediate Revelation, as we have before proved? Their Example can be no Ways applicable to us, except we believe in God, as they did; that is, by the same Object. The Apostle clears this yet further by his own Example, Gal. 1.16. where he saith, So soon as Christ was revealed in him, he con∣sulted not with Flesh and Blood, but forthwith believed and obeyed. The same Apostle, Heb. 13.7.8. where he exhorteth the Hebrews to follow the Faith of the Elders, adds this Reason, Considering the End of their Conversation, Jesus Christ, the same to day, yesterday, and for ever: Hereby notably insinuating, that in the Object there is no alteration.

[Object.] If any object the Diversity of Administration:

[Answ.] I answer; That altereth not at all the Object: For the same Apostle mentioning this Diversity three times, 1 Cor. 12.4, 5, 6. centereth always in the same Object; the same Spirit, the same Lord, the same God.

But further, If the Object of Faith were not one and the same, both to us and to them, then it would follow, that we were to know God some other way, than by the Spirit.

But this were absurd: Therefore, &c.

Lastly, This is most firmly proved from a com∣mon and received Maxim of the School-men, to wit, Omnis actus specificatur a•• objecto, Every Act is specified from its Object: From which (if it be true, as they acknowledge; tho' for the sake of many, I shall not recur to this Argument, as being too nice and Scholastick; neither lay I much stress upon those kind of Things, as being that which commends not the Simplicity of the Gospel) If the Object were different, the Faith would be different also.

Such as deny this Proposition now a days, use here a Distinction; granting, that God is to be known by his Spirit; but again denying, that it is Immediate or Inward, but in and by the Scriptures, in which the Mind of the Spirit (as they say) being fully and amply expressed, we are thereby to know God, and be led in all things.

As to the Negative of this Assertion, That the Scriptures are not sufficient, neither were ever ap∣pointed to be the adequate and only Rule, nor yet can guide or direct a Christian, in all those things that are needful for him to know, we shall leave that to the next Proposition to be examined. What is proper in this place to be proved, is, That Chri∣stians now are to be led inwardly and immediately by the Spirit of God, even in the same Manner (tho' it be∣fall not to many to be led in the same Measure) as the Saints were of old.

§. X. I shall prove this by divers Arguments;* 1.52 and first from the Promise of Christ in these Words, John 14.16. And I will pray the Father, and he will give you another Comforter, that he may abide with you for ever. Vers. 17. Even the Spirit of Truth, whom

the World cannot receive, because it seeth him not, nei∣ther knoweth him; but ye know him, for he dwelleth with you, and shall be in you. Again, Vers. 26. But the Comforter, which is the Holy Ghost, whom the Father will send in my Name, he shall teach you all things, and bring all things to your Remembrance; and 16.13. But when the Spirit of Truth shall come, he shall lead you into all Truth: For he shall not speak of himself; but whatsoever he shall hear, he shall speak, and shall de∣clare unto you things to come. We have here first, who this is, and that is divers ways expressed, to wit, The Comforter, the Spirit of Truth, the Holy Ghost, the Sent of the Father in the Name of Christ. And hereby is sufficiently proved the sottishness of those Socinians, and other carnal Christians, who neither know nor acknowledge any Internal Spirit or Power, but that which is meerly Natural, by which they sufficiently declare themselves to be of the World, who cannot receive the Spirit, be∣cause they neither see him, nor know him. Second∣ly, Where this Spirit is to be, He dwelleth with you, and shall be in you. And, Thirdly, What his Work is, He shall teach you all things, and bring all things to your Remembrance, and guide you into all Truth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

* 1.53As to the First, Most do acknowledge that there is nothing else understood, than what the plain words signifie:* 1.54 Which is also evident by many other places of Scripture, that will hereafter occur; neither do I see, how such as affirm otherways, can avoid Blasphemy: For if the Comforter, the Holy Ghost, and Spirit of Truth, be all one with the Scriptures, then it will follow that the Scriptures are God,* 1.55 seeing it is true that the Holy Ghost is God. If these Mens Reasoning might take place, wherever the Spirit is mentioned, in relation to the Saints, thereby might be truly and properly understood the Scriptures: Which, what a non∣sensical Monster it would make of the Christian Re∣ligion,

will easily appear to all Men. As where it is said, A Manifestation of the Spirit is given to every Man to profit withal; it might be render'd thus, A Manifestation of the Scripures is given to every Man to profit withal; what notable Sense this would make, and what a curious Interpretation, let us consider by the sequel of the same Chapter, 1 Cor. 12.9, 10, 11. To another the Gifts of Healing, by the same Spirit; to another, the working of Mira∣cles, &c. But all these worketh that one and the self same Spirit, dividing to every Man severally as he will. What would now these great Masters of Reason, the Socinians, judge, if we should place the Scriptures, here instead of the Spirit? Would it answer their Reason, which is the great Guide of their Faith? Would it be good and sound Reason in their Lo∣gical Schools, to affirm that the Scripture divideth severally, as it will, and giveth to some the Gift of Healing, to others the working of Miracles? If then this Spirit, a Manifestation whereof is given to every Man to profit withal, be no other than that Spirit of Truth, before-mentioned, which guideth into all Truth, this Spirit of Truth cannot be the Scrip∣ture. I could infer an Hundred more Absurdities of this kind, upon this sottish Opinion; but what is said may suffice. For even some of themselves, being at times forgetful, or ashamed of their own Doctine, do acknowledge, that the Spirit of God is another thing, and distinct from the Scriptures, to Guide and Influence the Saints.

Secondly, That this Spirit is inward, in my opi∣nion, needs no Interpretation, or Commentary,* 1.56 He dwelleth with you, and shall be in you. This In∣dwelling of the Spirit in the Saints, as it is a thing most needful to be known and believed; so is it as positively asserted in the Scripture, as any thing else can be. If so be that the Spirit of God dwell in you, saith the Apostle to the Romans, chap. 8.9. And again, Know ye not that your Body is the Temple of the Holy

Ghost, 1 Cor. 6.19. And that the Spirit of God dwelleth in you? 1 Cor. 3.16. Without this the Apostle rec∣koneth no Man a Christian. If any Man (saith he) have not the Spirit of Christ, he is none of his. These Words immediately follow those above mentioned, out of the Epistle to the Romans, But ye are not in the Flesh, if so be the Spirit of God dwell in you. The Context of which sheweth,* 1.57 that the Apostle reckoneth it the main Token of a Christian, both positively and negatively: For in the former Verses, he sheweth how the carnal Mind is Enmity against God, and that such as are in the Flesh cannot please him. Where subsuming, he adds concerning the Romans, that they are not in the Flesh, if the Spirit of God dwell in them. What is this but to affirm, that they in whom the Spirit dwells, are no longer in the Flesh, nor of those who please not God, but are become Christians indeed? Again, in the next Verse he concludes negatively, that, If any Man have not the Spirit of Christ, he is none of his; that is, he is no Christian. He then that acknowledges himself ignorant, and a Stranger to the Inward In being of the Spirit of Christ in his Heart, doth thereby acknowledge himself to be yet in the Car∣nal Mind, which is Enmity to God; to be yet in the Flesh, where God cannot be pleased; and in short, (whatever he may otherways know or be∣lieve of Christ, or however much skilled or ac∣quainted with the Letter of the Holy Scripture) not yet to be (notwithstanding all that) attained to the least Degree of a Christian; yea, not once to have embraced the Christian Religion. For take but away the Spirit, and Christianity remains no more Christianity, than the dead Carcass of a Man, when the Soul and Spirit is departed, remains a Man; which the Living can no more abide, but do bury out of their Sight as a noisom and useless thing, however acceptable it hath been, when actuated and moved by the Soul. Lastly, What∣soever

is Excellent, whatsoever is Noble, whatsoever is Worthy, whatsoever is Desirable in the Christian Faith, is ascribed to this Spirit; without which it could no more subsist, than the outward World without the Sun. Hereunto have all true Christians, in all Ages, attributed their Strength and Life. It is by this Spirt, that they avouch themselves to have been converted to God, to have been redeemed from the World, to have been strengthened in their Weakness, comforted in their Afflictions, confirm∣ed in their Temptations, imboldened in their Suf∣ferings, and triumphed in the midst of all their Persecutions, Yea, The Writings of all true Christians are full of the great and notable Things,* 1.58 which they all affirm themselves to have done, by the Power, and Vertue, and Efficacy of this Spirit of God working in them. It is the Spirit that quick∣neth, John 6.63. It was the Spirit that gave them Utterance, Acts 2.4. It was the Spirit by which Ste∣phen spake, That the Jews were not able to resist, Acts 6.10. It is such as walk after the Spirit, that receive no Condemnation, Rom. 8.1. It is the Law of the Spi∣rit that makes free, vers. 2. It is by the Spirit of God dwelling in us, that we are redeemed from the Flesh, and from the Carnal Mind, vers. 9. It is the Spirit of Christ dwelling in us, that quickneth our mortal Bodies, vers. 11. It is through this Spirit, that the deeds of the Body are mortified, and Life obtained, vers. 13. It is by this Spirit that we are, adopted, and cry ABBA Father, vers. 15. It is this Spirit that bear∣eth witness with our spirit that we are the Children of God, vers. 16. It is this Spirit that helpeth our In∣firmities, and maketh Intercession for us, with Groan∣ings which cannot be uttered, vers. 26. It is by this Spirit that the glorious Things which God hath laid up for us, which neither outward Ear hath heard, nor outward Eye hath seen, nor the Heart of Man con∣ceived, by all his reasonings, are revealed unto us, 1 Cor 2.9, 10. It is by this Spirit, that both Wisdom

and Knowledge, and Faith, and Miracles, and Tongues, and Prophecies, are obtained, 1 Cor. 12.8, 9, 10. It is by this Spirit, that we are all Baptized into one Body, vers. 13. In short, what thing relating to the Salvation of the Soul and to the Life of a Christian, is rightly performed, or effectually ob∣tained, without it? And what shall I more say? For the time would fail me, to tell of all those things, which the Holy Men of Old have declared; and the Saints of this day, do witness themselves to enjoy, by the Vertue and Power of this Spirit dwelling in them. Truly my Paper could not con∣tain those many Testimonies, whereby this Truth is confirmed; wherefore, besides what is above∣mentioned out of the Fathers, whom all pretend to Reverence, and those of Luther and Melancthon, I shall deduce yet one observable Testimony out of Calvin, because not a few of the Followers of his Doctrine do refuse and deride (and that as it is to be feared, because of their own Non-experience thereof) this way of the Spirit's In-dwelling, as uncertain and dangerous; that so, if neither the Testimony of the Scripture, nor the Sayings of others, nor right Reason can move them, they may at least be reproved by the Words of their own Ma∣ster, who saith in the third Book of his Institutions, Cap. 2. on this wise:

* 1.59

But they alledge, it is a bold Presumption for any to pretend to an undoubted Knowledge of God's Will; which (saith he) I should grant unto them, if we should ascribe so much to our selves, as to subject the Incomprehensible Counsel of God to the rash∣ness of our Understandings. But while we simply say, with Paul, that we have received not the Spirit of this World, but the Spirit which is of God; by whose Teaching we know those things that are given us of God: What can they prate against it, without reproaching the Spirit of God? For if it be a horrible Sacriledge to accuse any Re∣velation

coming from him, either of a Lye, of Uncertainty or Ambiguity, in asserting its Cer∣tainty, wherein do we offend? But they cry out, That it is not without great Temerity, that we dare so boast of the Spirit of Christ. Who would believe that the Sottishness of these Men was so great, who would be esteemed the Masters of the World, that they should so fail in the first Principles of Religion? Verily I could not believe it, if their own Writings did not testify so much. Paul ac∣counts those the Sons of God, who are acted by the Spirit of God; but these will have the Children of God acted by their own Spirits, without the Spi∣rit of God. He will have us call God Father, the Spirit dictating that Term unto us, which only can witness to our Spirits, that we are the Sons of God. These, though they cease not to call upon God, do nevertheless demit the Spirit, by whose guiding he is rightly to be called upon. He denies them to be the Sons of God, or the Ser∣vants of Christ, who are not led by his Spirit; but these feign a Christianity that needs not the Spirit of Christ. He makes no Hope of the bles∣sed Resurrection, unless we feel the Spirit residing in us; but these feign a Hope without any such a feeling. But perhaps they will answer, that they deny not but that it is necessary to have it, only of Modesty and Humility we ought to deny and not acknowledge it. What means he then, when he commands the Corinthians to try themselves, if they be in the Faith; to examine themselves, whe∣ther they have Christ, whom whosoever acknow∣ledges not dwelling in him, is a Reprobate? By the Spirit which he hath given us, saith John, we know that he abideth in us. And what do we then else but call in question Christ his Promise, while we would be esteemed the Servants of God, without his Spirit, which he declared he would pour out upon all his? Seeing these things are the first grounds

of Piety,* 1.60 it is miserable Blindness to accuse Chri∣stians of Pride, because they dare glory of the Presence of the Spirit; without which glorying, Christianity it self could not be. But by their Example they declare, how truly Christ spake, saying. That his Spirit was unknown to the World, and that those only acknowledge it, with whom it remains.

Thus far Calvin.

If therefore it be so, Why should any be so foolish, as to deny, or so unwise, as not to seek after this Spirit, which Christ hath promised shall dwell in his Children? They then that do suppose the In∣dwelling and leading of his Spirit to be ceased, must also suppose Christianity to be ceased, which cannot subsist without it.

* 1.61Thirdly, What the Work of this Spirit is, is partly before shewn,* 1.62 which Christ compriseth in two or three things, He will guide you into all Truth; He will teach you all things, and bring all things to your remembrance.* 1.63 Since Christ hath provided for us so good an Instructor, what need we then lean so much to those Traditions and Commandments of Men, wherewith so many Christians have burthened themselves? What need we set up our own carnal and corrupt Reason for a Guide to us, in Matters spiritual,* 1.64 as some will needs do? May it not be complained of all such, as the Lord did of old, concerning Israel, by the Prophets, Jer. 2.13. For my People have committed two Evils, they have forsaken me, the Fountain of Living Waters; and hewed them out Cisterns, broken Cisterns, that can hold no Water? Have not many forsaken? Do not many deride and re∣ject this Inward and Immediate Guide, this Spirit, that leads into all Truth; and cast up to themselves other ways, broken ways indeed, which have not all this while brought them out of the Flesh, nor out of the World, nor from under the dominion of their own Lusts, and sinful Affections; whereby Truth, which is only rightly learned by this Spirit, is so much a Stranger in the Earth?

From all then that hath been mentioned, con∣cerning this Promise, and these Words of Christ,* 1.65 it will follow, That Christans are always to be led inwardly and immediately by the Spirit of God dwelling in them; and that the same is a standing and perpetual Ordinance, as well to the Church in general in all Ages, as to every individual Member in particular; as appears from this Argument:

The Promises of Christ to his Children are Yea and Amen, and cannot fail, but must of necessity be fulfilled

But Christ hath promised, That the Comfor••, the Holy Ghost, the Spirit of Truth, shall ••lde with his Children for ever, shall dwell with them, shall be in them; shall lead them into all Truth, shall teach them all things, and bring all things to their Re∣membrance.

Therefore, The Comforter, the Holy Ghost, the Spirit of Truth, his abiding with his Children, &c. is Yea and Amen, &c.

Again: No Man is redeemed from the Carnal Mind, which is at Enmity with God, which is not subject to the Law of God, neither can be: No Man is yet in the Spirit, but in the Flesh, and can∣not please God, except he in whom the Spirit of God dwells.

But every true Christian is (in measure) redeemed from the Carnal Mind, is gathered out of the En∣mity, and can be subject to the Law of God; is out of the Flesh, and in the Spirit, the Spirit of God dwelling in him.

Therefore every true Christian hath the Spirit of God dwelling in him.

Again: Whosoever hath not the Spirit of Christ, is none of his; that is, no Child, no Friend, no Disciple of Christ.

But every true Christian is a Child, a Friend, a Disciple of Christ.

Therefore every true Christian hath the Spirit of Christ.

Moreover: Whosoever is the Temple of the Holy Ghost, in him the Spirit of God dwelleth and abideth.

But every true Christian is the Temple of the Holy Ghost.

Therefore in every true Christian the Spirit of God dwelleth and abideth.

But to conclude: He in whom the Spirit of God dwelleth, it is not in him a lazy, dumb, useless thing; but it moveth, actuateth, governeth, in∣structeth, and teachech him all things, whatsoever are needful for him to know; yea, bringeth all things to his remembrance.

But the Spirit of God dwelleth in every true Christian:

Therefore the Spirit of God leadeth, instructeth, and teacheth every true Christian, whatsoever is needful for him to know.

[Object.] §. XI. But there are some that will confess, That the Spirit doth now lead and influence the Saints, but that he doth it only subjectively, or in a blind manner, by inlightening their Understandings, to understand and believe the Truth delivered in the Scriptures; but not at all by presenting those Truths to the Mind, by way of Object, and this they call, Medium incognitum Assentiendi, as that, of whose working a Man is not sensible.

[Answ.] This Opinion, though somewhat more tolerable than the former, is nevertheless not altogether ac∣cording to Truth, neither doth it reach the fulness of it.

* 1.661. Because there be many Truths, which as they are applicable to particulars, and individuals, and most needfull to be known by them, are in no wise to be found in the Scripture, as in the following Pro∣position shall be shewn

Besides, the Arguments already adduced to prove, that the Spirit doth not only subjectively help us to discern Truths, elsewhere delivered, but also ob∣jectively

present those Truths to our Minds. For that which teacheth me all things, and is given me for that end; without doubt presents those things to my mind, which it teacheth me. It is not said, It shall teach you how to understand those things that are written; but, It shall teach you all things. Again, That which brings all things to my Remembrance, must needs present them by way of Object; else it were improper to say, It brought them to my Re∣membrance; but only, that it helpeth to remember the Objects brought from elsewhere.

My second Argument shall be drawn from the Nature of the New Covenant; by which,* 1.67 and those that follow, I shall prove that we are led by the Spirit, both Immediately and Objectively. The Na∣ture of the New Covenant is expressed in divers places: And

[Proof I] First, Isa. 59.21. As for me, this is my Covenant with them, saith the Lord, My Spirit that is upon thee, and my Words which I have put into thy mouth, shall not depart out of thy mouth, nor out of the Mouth of thy Seed, nor out of the mouth of thy Seed's Seed, saith the Lord, from henceforth and for ever.* 1.68 By the latter part of this, is sufficiently expressed the Perpetuity and Continuance of this Promise, It shall not depart, saith the Lord, from henceforth and for ever. In the former part is the Promise it self, which is the Spirit of God being upon them, and the Words of God being put into their Mouths.

First, This was Immediate, for there is no men∣tion made of any Medium; he saith not,* 1.69 I shall by the Means of such and such Writings or Books, convey such and such Words into your Mouths; but My Words, I, even I, saith the Lord, shall put into your Mouths.

Secondly, This must be Objectively;* 1.70 for (the Words put into the Mouth) are the Object presented by him. He saith not, The Words which ye shall see written, my Spirit shall only enlighten your Understandings

to assent unto; but positively, My Words which I have put into thy Mouth, &c. From whence I Ar∣gue thus:

Upon whomsoever the Spirit remaineth always, and putteth words into his Mouth, him doth the Spirit teach Immediately, Objectively, and Continually.

But the Spirit is always upon the Seed of the Righteous, and putteth Words into their Mouths, neither departeth from them:

Therefore the Spirit teacheth the Righteous Im∣mediately, Objectively, and Continually.

[Proof 2] Secondly, The Nature of the New Covenant is yet more amply expessed, Jer. 31.33. which is again repeated and re-asserted by the Apostle, Heb. 8. 10, 11. in these words, For this is the Covenant that I will make with the House of Israel, after those days, saith the Lord, I will put my Laws into their Minds, and write them in their Hearts, and I will be to them a God, and they shall be to me a People. And they shall not teach every Man his Neighbour, and every Man his Brother, saying, Know the Lord; for they shall all know me from the least to the greatest.

The Object here is God's Law placed in the Heart, and written in the Mind; from whence they become God's People, and are brought truly to know him.

* 1.71In this then is the Law distinguished from the Gospel: The Law before was outward, written in Tables of Stone; but now is inward, written in the Heart: Of old the People depended upon their Priests for the Knowledge of God, but now they have all a certain and sensible Knowledge of Him; concerning which, Augustin speaketh well, in his Book De Litera & Spiritu; from whom Aquinas first of all seems to have taken occasion to move this Question, Whether the New Law be a written Law, or, an Implanted Law? Lex scripta, vel Lex indita? Which he thus resolves, Affirming, That the New Law, or Gospel, is not properly a Law written, as the Old was but

Lex Indita, an Implanted Law; and that the old Law was written without, but the new Law is written within, on the Table of the Heart.

How much then are they deceived, who instead of making the Gospel preferable to the Law,* 1.72 have made the Condition of such as are under the Gos∣pel far worse? For no doubt it is a far better, and more desirable thing, to converse with God Imme∣diately, than only Mediately, as being a higher and more glorious Dispensation: And yet these Men acknowledge, that many under the Law, had Im∣mediate Converse with God, whereas they now cry it is ceased.

Again, Under the Law there was the Holy of Holies, into which the High Priest did enter, and received the Word of the Lord immediately from be∣twixt the Cherubims, so that the People could then certainly know the Mind of the Lord; but now, according to these Men's Judgment, we are in a far worse Condition, having nothing but the outward Letter of the Scripture, to guess and divine from; concerning one Verse of which, scarce two can be found to agree. But Jesus Christ hath promised us better things (tho' many are so unwise, as not to believe him) even to guide us, by his own unerring Spirit, and hath rent and removed the Vail, where∣by not only one, and that once a Year, may enter; but all of us at all times have access unto him; as often as we draw near unto him with pure Hearts, he reveals his Will to us by his Spirit, and writes his Laws in our Hearts. These things then being thus premised; I argue,

• Where the Law of God is put into the Mind, and written in the Heart, there the Object of Faith, and Revelation of the Knowledge of God is inward, im∣mediate and objective.
• But the Law of God is put into the Mind, and written in the Heart of every True Christian, un∣der the new Covenant.

• Therefore the Object of Faith, and Revelation of the knowledge of God to every True Christian, is inward, immediate and objective.

The assumption is the express Words of Scripture: The Proposition then must needs be true, except that which is put into the Mind, and written in the Heart, were either not inward, not immediate, or not ob∣jective, which is most absurd.

[Arg. III] §. XII. The third Argument is from these Words of John, 1 John 2. ver. 27. But the Anointing, which ye have received of him,* 1.73 abideth in you, and ye need not that any Man teach you: but as the same Anoint∣ing teacheth you of all things, and is Truth, and no Lye, and even as it hath taught you, ye shall abide in him.

[ 1] First, This could not be any special, peculiar, or extraordinary priviledge, but that which is com∣mon to all the Saints,* 1.74 it being a general Epistle, directed to all them of that Age.

[ 2] Secondly, The Apostle proposeth this Anointing in them,* 1.75 as a more certain Touch-stone for them to discern and try Seducers by, even than his own Writings; for having in the former verse said, that he had Written some things to them, concern∣ing such as Seduced them, he begins the next verse, But the Anointing, &c. and ye need not that any Man teach you, &c. which infers, that ha∣ving said to them what can be said, he re∣fers them for all to the inward Anointing, (which teacheth all things) as the most firm, constant, and certain Bull-wark, against all Seducers.

[ 3] And Lastly, That it is a lasting and continuing thing; the Anointing which abideth; if it had not been to abide in them, it could not have taught them all things, neither guided them against all hazard. From which I argue thus:

• He that hath an Anointing abiding in him, which teacheth him all things, so that he needs no Man to teach him, hath an inward, and immediate Teach∣er,

• and hath some things inwardly and immediate∣ly Revealed unto him.
• But the Saints have such an Anointing:
• Therefore, &c.

I could prove this Doctrine from many more places of Scripture, which for brevity's sake I omit; and now come to the second part of the Proposition, where the Objections usually formed against it are answered.

[Object.] §. XIII. The most usual is, That these Revelations are uncertain.

[Answ.] But this bespeaketh much Ignorance in the Op∣posers; for we distinguish betwixt the Thesis and the Hypothesis, that is, betwixt the Proposition and Supposition. For it is one thing to affirm, that the true and undoubted Revelation of God's Spirit, is certain and infallible; and another thing to affirm, that this or that particular Person, or People, is led infallibly by this Revelation, in what they Speak or Write, because they affirm themselves to be so led, by the inward and immediate Revelation of the Spirit. The first is only by us asserted, the latter may be cal∣led in question. The question is not, who are, or are not so led? But whether all ought not, or may not be so led?

Seeing then, we have already proved,* 1.76 that Christ hath promised his Spirit to lead his Children, and that every one of them both ought, and may be led by it; If any depart from this certain Guide, in Deeds, and yet in Words pretend to be led by it into things, that are not good, it will not from thence follow, that the true guidance of the Spirit is uncertain, or ought not to be followed, no more than it will follow, that the Sun sheweth not light, be∣cause a Blind Man, or one who wilfully shuts his Eyes, falls into a Ditch at Noon day for want of Light; or that no Words are spoken, because a Deaf Man hears them not: or that a Garden full of fragrant Flowers has no sweet smell, because he

that has lost his Smelling, doth not Smell it; the fault then is in the Organ, and not in the Object.

All these Mistakes therefore are to be ascribed to the Weakness or Wickedness of Men, and not to that Holy Spirit. Such as bend themselves most against this certain and infallible Testimony of the Spirit, use commonly to alledge the Example of the old Gnosticks, and the late Monstrous and Mischie∣vous Actings of the Anabaptists of Munster; all which toucheth us nothing at all, neither weakens a whit our most true Doctrine. Wherefore, as a most sure Bulwark against such kind of Assaults, was sub∣joyned that other part of our Proposition, thus; Moreover, these Divine and Inward Revelations, which we establish, as absolutely necessary for the founding of the True Faith, as they do not, so neither can they at anytime contradict the Scriptures Testimony, or sound Reason.

* 1.77Besides the intrinsick and undoubted Truth of this Assertion, we can boldly affirm it, from our certain and blessed Experience. For this Spirit never deceived us, never acted nor moved us to any thing that was amiss; but is clear and manifest in its Revelations, which are evidently discerned of us, as we wait in that pure and undefiled Light of God (that proper and fit Organ) in which they are received. Therefore if any reason after this manner,

(That because some Wicked Ungodly, Devilish Men, have committed wicked Actions, and have yet more wickedly asserted, that they were led into these things by the Spirit of God,

Therefore, No Man ought to lean to the Spirit of God or seek to be led by it.)

* 1.78I utterly deny the Conseqence of this Proposi∣tion; which, were it to be received as true, then would all Faith in God, and Hope of Salvation, become uncertain, and the Christian Religion 〈◊〉〈◊〉 turned into meer Scepticism. For after the same manner I might reason thus:

Because Eve was deceived by the Lying of the Serpent:

Therefore she ought not to have trusted to the Promise of God.

Because the old World was deluded by Evil Spirits:

Therefore ought neither Noah, nor Abraham, nor Moses, to have trusted the Spirit of the Lord.

Because a lying spirit spake through the Four Hundred Prophets, that perswaded Ahab to go up and fight at Ramoth Gilead:

Therefore the Testimony of the true Spirit of Mi∣caiah was uncertain, and dangerous to be followed.

Because there were seducing spirits crept into the Church of old:

Therefore it was not good, or uncertain, to fol∣low the Anointing which taught all things, and is Truth, and no Lye.

Who dare say, that this is a necessary Conse∣quence? Moreover, not only the Faith of the Saints, and Church of God of old, is hereby ren∣der'd uncertain, but also the Faith of all sorts of Christians now, is liable to the like hazard; even of those who seek a Foundation for their Faith else∣where, than from the Spirit. For I shall prove by an inevitable Argument, ab Incommodo, i. e. from the Inconveniency of it, that if the Spirit be not to be followed upon that account, and that Men may not depend upon it, as their Guide, because some, while pretending thereunto, commit great Evils; that then, nor Tradition, nor the Scriptures, nor Reason, which the Papists, Protestants and Soci∣nians, do respectively make the Rule of their Faith, are any whit more certain.* 1.79 The Romanists reckon it an Error to Celebrate Easter any other ways than that Church doth. This can only be decided by Tradition. And yet the Greek Church, which equally layeth claim to Tradition with her self, doth it otherwise. Yea, so little effectual is Tradition

to decide the case, that Polycarpus, the Disciple of John,* 1.80 and Anicetus, the Bishop of Rome, who im∣mediately succeeded them (according to whose Example both sides concluded the Question ought to be decided) could not agree. Here of necessity one behoved to Err, and that following Tradition. Would the Papists now judge we dealt fairly by them, if we should thence aver, That Tradition is not to be regarded? Besides, in a matter of far greater Importance, the same difficulty will occur, to wit, in the Primacy of the Bishop of Rome; for many do affirm, and that by Tradition, That in the first Six Hundred Years the Roman Prelates never assumed the Title of Universal Shepherd, nor were acknowledged as such. And, as that which altogether overturneth this Persidency, there are that alledge, and that from Tradition also, That Peter never saw Rome; and that therefore the Bi∣shop of Rome cannot be his Successor. Would ye Romanists think this sound Reasoning, to say, as ye do?

Many have been deceived, and erred grievously, in trusting to Tradition.

Therefore we ought to reject all Traditions, yea, even those by which we affirm the contrary, and as we think prove the Truth.

Lastly, In the * 1.81 Council of Florence, the chief Do∣ctors of the Romish and Greek Churches, did debate whole Sessions long, concerning the Interpretation of one Sentence of the Council of Ephesus, and of Epiphanius, and Basilius, neither could they ever agree about it.

Secondly, As to the Scripture, the same difficulty occurreth: The Lutherans affirm they believe Con∣substantiation, by the Scripture, which the Calvinists deny; as that which (they say) according to the same Scripture, is a gross Error. The Calvinists again affirm absolute Reprobation, which the Armi∣nians deny, affirming the contrary: Wherein both

affirm themselves to be ruled by the Scripture and Reason, in the matter. Should I argue thus then to the Calvinists?

Here the Lutherans and Arminians grosly err, by following the Scripture:

Therefore the Scripture is not a good and certain Rule; and e contra.

Would either of them accept of this Reasoning as good and sound? What shall I say of the Episco∣palians, Presbyterians, Independents, and Anabaptists of Great Britain, who are continually buffering one another with the Scripture? To whom the same Argument might be alledged, tho' they do all una∣nimously acknowledge it to be the Rule.

And Thirdly, As to Reason, I shall not need to say much; for whence come all the Controversies,* 1.82 Contentions and Debates in the World, but be∣cause every Man thinks he follows right Reason?* 1.83 Hence of old, came the Jangles betwixt the Stoicks, Platonists, Peripateticks, Pythagoreans, and Cynicks; as of late, betwixt the Aristotelians, Cartesians, and o∣ther Naturalists: Can it be thence inferred, or will the Socinians, those great Reasoners, allow us to conclude, because many, and that very wise Men, have erred, by following (as they supposed) their Reason, and that with what Diligence, Care and Industry they could, to find out the Truth, that therefore no Man ought to make use of it at all, nor be positive in what he knows certainly to be Rational? And thus far as to Opinion; the same uncertainty it no less incident unto those other Principles.* 1.84

§. XIV. But if we come to Practices, though I confess, I do with my whole Heart abhor and de∣test those wild Practices, which are written con∣cerning the Anabaptists of Munster; I am bold to say, As bad, if not worse things, have been committed by those, that lean to Tradition, Scripture and Rea∣son: Wherein also they have averred themselves

to have been authorised by these Rules. I need but mention all the Tumults, Seditions and horrible Bloodshed, wherewith Europe hath been afflicted these divers Ag••; in which Papists against Papists, Calvinists against Calvinists. Lutheran: against Luthe∣rans, and Papists assisted by Protestants, against other Protestants assisted by Papists, have miserably shed one anothers Blood, Hiring and Forcing Men to kill one another, who were Ignorant of the Quar∣rel, and Strangers to one another: All, mean while, pretending Reason for so doing, and pleading the Lawfulness of it from Scripture.

For what have the Papists pretended for their many Massacres,* 1.85 acted as well in France, as else∣where, but Tradition, Scripture and Reason? Did they not say, That Reason perswaded them, Tradi∣tion allowed them, and Scripture commanded them to Persecute, Destroy, and Burn Hereticks, such as denied this plain Scripture, Hoc est Corpus meum, This is my Body? And are not the Protestants as∣senting to this Bloodshed, who assert the same thing, and encourage them, by Burning and Ba∣nishing, while their Brethren are so treated for the same Cause? Are not the Islands of Great Britain and Ireland (yea, and all the Christian World) a lively Example hereof, which were divers Years together as a Theatre of Blood where many lost their Lives, and Numbers of Families were utter∣ly destroyed and ruined? For all which, no other cause was principally given than the Precepts of the Scripture. If we then compare these Actings with those of Munster, we shall not find great dif∣ference; for both affirmed and pretended they were called, and that it was lawful to Kill, Burn, and Destroy the Wicked. We must Kill all the Wicked, said those Anabaptists; that we that are the Saints, may possess the Earth. We must Burn obstinate Hereticks, say the Papists, that the Holy Church of Rome may be purged of rotten Members, and may live

in Peace. We must cut off Seducing Separatists, say the Prelatical Protestants, who trouble the Peace of the Church, and refuse the Divine Hierarchy, and Re∣ligious Ceremonies thereof. We must Kill, say the Calvinistick Presbyterians, the Profane Malignant, who accuse the Holy Consistorial and Presbyterian Go∣vernment, and seek to defend the Popish and Pre∣latick Hierarchy; as also those other Sectaries that trouble the Peace of our Church. What difference I pray thee, Impartial Reader, seest thou betwixt these?

[Object.] If it be said, The Anabaptists went without, and against the Authority of the Magistrate; so did not the other.

[Answ.] I might easily Refute it, by alledging the mutual Testimonies of these Sects against one another. The Behaviour of the Papists towards Henry the third and fourth of France;* 1.86 their designs upon James the sixth in the Gun-Powder-Treason; as also their Principle of the Pope's Power to depose Kings, for the cause of Heresie, and to absolve their subjects from their Oath, and give them to others, proves it against them.

And as to the Protestants, how much their Actions differ from those other above-mentioned,* 1.87 may be seen by the many Conspiracies and Tumults, which they have been active in, both in Scotland and Eng∣land, and which they have acted within these Hun∣dred Years, in divers Towns and Provinces of the Netherlands. Have they not often times sought, not only from the Popish Magistrates, but even from those that had begun to Reform, or that had given them some liberty of Exercising their Religion, that they might only be permitted, without Trouble or Hinderance, to Exercise their Religion, promi∣sing they would not hinder or molest the Papists in the Exercise of theirs? And yet did they not on the contrary, so soon as they had Power, trouble and abuse those Fellow-Citizens, and turn them

out of the City, and which is worse, even such, who together with them, had forsaken the Popish Religion? Did they not these things in many Places against the Mind of the Magistrates? Have they not publickly with contumelious Speeches, assaulted their Magistrates, from whom they had but just before sought and obtained the free Exer∣cise of their Religion? Representing them, so soon as they opposed themselves to their Hierarchy, as if they regarded neither God nor Religion? Have they not by violent Hands possessed themselves of the Popish Churches, so called, or by Force, against the Magistrates Mind, taken them away? Have they not turned out of their Office and Authority whole Councils of Magistrates, under Pretence, that they were addicted to Popery? Which Popish Ma∣gistrates nevertheless they did but a little before acknowledge to be ordained by God; affirming themselves obliged to yield them Obedience and Subjection, not only for Fear, but for Conscience sake; to whom moreover the very Preachers and Overseers of the Reformed Church had willingly sworn Fidelity; and yet afterwards have they not said, That the People are bound to force a wicked Prince to the Observation of God's Word? There are many other Instances of this kind to be found in their Histories, not to mention many worse things, which we know to have been acted in our Time, and which for Brevity's sake I pass by.

* 1.88I might say much of the Lutherans, whose tu∣multuous Actions against their Magistrates, not professing the Lutheran Profession, are testified of by several Historians worthy of Credit. Among others, I shall propose only one Example to the Readers Consideration, which fell out at Berlin, in the Year, 1615.

Where the seditious Multitude of the Lutheran Citizens, being stirred up by the daily Clamours of their Preachers, did not only violently take up the Houses of the Reformed

Teachers, overturn their Libraries, and spoil their Furniture; but also with reproachful Words, yea, and with Stones, assaulted the Marquess of Bran∣denburgh, the Elector's Brother, while he sought by smooth Words to quiet the Fury of the Mul∣titude: They killed ten of his Guard, scarcely sparing himself; who at last, by Flight, escaped out of their Hands.

All which sufficiently declares, that the Concur∣rence of the Magistrate doth not alter their Prin∣ciples, but only their Method of Procedure. So that for my own part, I see no Difference betwixt the Actings of those of Munster, and these others, (whereof the one pretended to be led by the Spirit, the other by Tradition, Scripture and Reason) save this; that the former were rash, heady and foolish, in their Proceedings, and therefore were sooner brought to nothing, and so into Contempt and Derision: But the other being more Politick and Wise in their Generation, held it out longer, and so have authorized their Wickedness more, with seeming Authority of Law and Reason. But both their Actings being equally Evil, the Difference ap∣pears to me to be only like that which is betwixt a simple filly Thief, that is easily catched, and hanged without any more ado; and a Company of resolute bold Robbers, who being better guarded, tho' their Offence be nothing less, yet by Violence do (to evite the Danger) force their Masters to give them better Terms.

From all which then it evidently follows, that they argue very ill, that despise and reject any Principle, because Men, pretending to be led by it, do evil; in case it be not the natural and conse∣quential Tendency of that Principle, to lead unto those Things that are evil.

Again, It doth follow from what is above as∣serted, that if the Spirit be to be rejected upon this Account, all those other Principles ought on the

same account to be rejected. And for my part, as I have never a whit the lower esteem of the Blessed Testimony of the Holy Scriptures; nor do the less respect any solid Tradition, that is answerable and according to Truth; neither at all despise Reason, that noble and excellent Faculty of the Mind, be∣cause wicked Men have abused the Name of them,* 1.89 to cover their Wickedness, and deceive the Simple: So I would not have any reject or diffide the Cer∣tainty of that Unerring Spirit, which God hath given his Children, as that which can alone guide them into all Truth, because some have falsly pre∣tended to it.

§. XV. And because the Spirit of God is the Fountain of all Truth and found Reason, there∣fore we have well said, That it cannot contradict neither the Testimony of the Scripture, nor right Reason: Yet (as the Proposition it self concludeth, to whose last part I now come) it will not from thence follow, that these Divine Revelations are to be subjected to the Examination either of the outward Testimony of Scrip∣ture, or of the humane or natural Reason of Man, as to a more noble and certain Rule and Touch stone; for the Divine Revelation, and Inward Illumination, is that which it evident by it self, forcing the well disposed Un∣derstanding, and irresistibly moving it to assent, by its own Evidence and Clearness, even as the common Prin∣ciples of natural Truths do bow the Mind to a natural Assent.

He that denies this part of the Proposition, must needs affirm, that the Spirit of God neither can nor ever hath manifested it self to Man, without the Scripture, or a distinct discussion of Reason; or that the Efficacy of this Supernatural Principle, working upon the Souls of Men, is less evident than Natural Principles in their common Operati∣ons; both which are false.

For First, Through all the Scriptures we may ob∣serve, That the Manifestation and Revelation of

God by his Spirit, to the Patriarchs, Prophets and Apostles, was Immediate and Objective, as is above proved; which they did not examine by any other Principle, but their own Evidence and Clearness.

Secondly,* 1.90 To say that the Spirit of God has less Evidence upon the Mind of Man, than Natural Principles have, is to have too mean and too low Thoughts of it. How comes David to invite us, to taste, and see that God is good, if this cannot be felt and tasted? This were enough to overturn the Faith and Assurance of all the Saints, both now and of old. How came Paul to be perswaded, that nothing could separate him from the Love of God, but by that Evidence and Clearness, which the Spirit of God gave him? The Apostle John, who knew well wherein the Certainty of Faith consisted, judg∣ed it no ways absurd, without further Argument, to ascribe his Knowledge and Assurance, and that of all the Saints hereunto, in these Words, Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit, 1 John 4.13. And again, 5, 6. It's the Spirit that beareth witness, be∣cause the Spirit is Truth.

Observe the Reason brought by him, Because the Spirit is Truth: Of whose Certainty and Infallibility I have heretofore spoken. We then trust to and confide in this Spirit, because we know, and cer∣tainly believe, that it can only lead us aright, and never mis-lead us; and from this certain Confidence it is that we affirm,* 1.91 That no Revelation coming from it, can ever contradict the Scriptures Testi∣mony, nor right Reason: Not as making this a more certain Rule to our selves, but as condescending to such, who not discerning the Revelations of the Spirit, as they proceed purely from God, will try them by these Mediums. Yet those that have their Spiritual Senses, and can favour the things of the Spirit, as it were in prima instantia, i. e. at the first Blush, can discern them without, or before they

apply them either to Scripture or Reason: Just as a good Astronomer can calculate an Eclipse infal∣libly,* 1.92 by which he can conclude (if the Order of Nature continue, and some strange and unnatural Revolution intervene not) there will be an Eclipse of the Sun or Moon such a Day, and such an Hour; yet can he not perswade an ignorant Rustick of this, until he visibly see it. So also a Mathematician can infallibly know, by the Rules of Art, that the three Angles of a right Triangle, are equal to two right Angles; yea, can know them more certainly, than any Man by Measure. And some Geometrical De∣monstrations are by all acknowledged to be infallible, which can be scarcely discerned or proved by the Senses; yet if a Geometer be at the Pains to certify some ignorant Man concerning the Certainty of his Art, by condescending to measure it, and make it obvious to his Senses, it will not thence follow, that that Measuring is so certain as the Demonstration it self; or that the Demonstration would be un∣certain without it.

§. XVI. But to make an End, I shall add one Ar∣gument to prove, That this inward, Immediate, Objective Revelation, which we have pleaded for all along, is the only, sure, certain, and unmoveable Foundation of all Christian Faith: Which Argument, when well weighed, I hope will have Weight with all Sorts of Christians; and it is this:

* 1.93That which all Professors of Christianity, of what Kind soever, are forced ultimately to recur unto, when pressed to the last, That for and because of which all other Foundations are recommended, and accounted worthy to be believed, and without which they are granted to be of no Weight at all, must needs be the only most true, certain, and un∣moveable Foundation of all Christian Faith.

But Inward, immediate, Objective Revelation, by the Spirit, is that which all Professors of Christiani∣ty, of what kind soever, are forced ultimately to re∣cur unto, &c.

Therefore, &c.

The Proposition is so evident, that it will not be denied; The Assumption shall be proved by Parts.

And First; As to the Papists,* 1.94 they place their Foundation in the Judgment of the Church and Tra∣dition. If we press them to say, Why they believe as the Church doth; Their Answer is, Because the Church is always led by the Infallible Spirit. So here the Leading of the Spirit, is the utmost Foundation. Again, if we ask them, Why we ought to trust Tradition? They answer, Because these Traditions were delivered us by the Doctors and Fathers of the Church; which Doctors and Fathers, by the Revelation of the Holy Ghost, commanded the Church to observe them. Here again all ends in the Revelation of the Spirit.

And for the Protestants and Socinians,* 1.95 both which acknowledge the Scriptures to be the Foundation and Rule of their Faith; the one is subjectively in∣fluenced by the Spirit of God to use them; the other, as managing them with and by their own Reason. Ask both, or either of them, Why they trust in the Scriptures, and take them to be their Rule? Their Answer is, Because we have in them the Mind of God delivered unto us, by those, to whom these Things were inwardly, immediately, and objectively revealed by the Spirit of God; and not because this or that Man wrote them, but because the Spirit of God dictated them.

It is strange then,* 1.96 that Men should render that so uncertain and dangerous to follow, upon which alone the certain Ground and Foundation of their own Faith is built; or that they should shut them∣selves out from that Holy Fellowship with God, which is only enjoyed in the Spirit, in which we are commanded both to walk and live.

If any, reading these Things, find themselves mo∣ved, by the Strength of these Scripture Arguments,

to assent, and believe such Revelations neccessary; and yet find themselves strangers to them (which, as I observed in the beginning, is the cause that this is so much gain-said and contradicted) Let them know, that it is not because it is ceased to become the Priviledge of every true Christian, that they do not feel it; but rather because they are not so much Christians by Nature, as by Name: And let such know, that the secret Light, which shines in the Heart, and reproves Unrighteousness, is the small Beginning of the Revelation of God's Spirit, which was first sent into the World to reprove it of Sin, John 16.8. And as, by forsaking Iniqui∣ty, thou com'st to be acquainted with that Hea∣venly Voice in thy Heart, thou shalt feel, as the Old Man, or the Natural Man, that savoureth not the things of God's Kingdom, is put off, with his evil and corrupt Affections and Lusts; I say, thou shalt feel the New Man, or the Spiritual Birth and Babe raised, which hath its Spiritual Senses, and can see, feel, taste, handle, and smell the things of the Spirit; but till then, the knowledge of things Spiritual, is but as an Historical Faith. But as the description of the Light of the Sun,* 1.97 or of curious Colours, to a Blind Man, who, tho' of the largest capacity, cannot so well understand it, by the most acute and lively Description, as a Child can by seeing them: So neither can the Natural Man, of the largest capacity, by the best words, even Scripture-words, so well understand the Mysteries of God's Kingdom, as the least and weakest Child who tasteth them, by having them Revealed inwardly and ob∣jectively by the Spirit.

Wait then for this, in the small Revelation of that pure Light, which first reveals things more known; and as thou becom'st fitted for it, thou shalt receive more and more, and by a Living Ex∣perience easily refute their Ignorance, who ask, How dost thou know, that thou art acted by the

Spirit of God? Which will appear to thee a Que∣stion no less ridiculous, than to ask one, whose Eyes are open, How he knows the Sun shines at Noon-Day? And tho' this be the surest and certainest way to answer all Objections; yet by what is above writ∣ten, it may appear, that the Mouths of all such Op∣posers, as deny this Doctrine, may be shut, by un∣questionable and unanswerable Reasons.

PROPOSITION III. Concerning the Scriptures.

From these Revelations of the Spirit of God to the Saints, have proceeded the Scriptures of Truth, which contain,

• I. A faithful Historical Account of the Actings of God's People in divers Ages; with many singular and re∣markable Providences attending them.
• II. A Prophetical Account of several things, whereof some are already past, and some yet to come.
• III. A full and ample Account of all the chief Principles of the Doctrine of Christ, held forth in divers precious Declarations, Exhortations and Sentences, which, by the moving of God's Spirit, were at several times, and upon sundry occasions, spoken and written unto some Churches and their Pastors.

Nevertheless, because they are only a Declaration of the Fountain, and not the Fountain it self; therefore they are not to be esteemed the principal Ground of all Truth and Knowledge, nor yet the adequate, primary Rule of Faith and Manners. Yet, because they give a true and faithful Testimony of the first Foundation, they are and may be esteemed a secondary Rule, sub∣ordinate to the Spirit, from which they have all their Excellency & Certainty: For, as by the inward Testi∣mony of the Spirit, we do alone truly know them; so they testify, That the Spirit is that Guide, by which the Saints are led into all Truth; therefore,* 1.98 according to

the Scriptures, the Spirit is the first and principal Leader. Seeing then, that we do therefore receive and believe the Scriptures, because they proceeded from the Spirit; for the very same Reason is the Spirit more originally and principally the Rule, according to the received Maxim in the Schools, Propter quod unum∣quodque est tale, illud ipsum est magis tale: That for which a thing is such, the thing it self is more such.

§. I. THE former Part of this Proposition, tho' it needs no Apology for it self, yet it is a good Apology for us, and will help to sweep away that, among many other Calumnies, wherewith we are often loaded, as if we were Vilifiers and De∣niers of the Scriptures; for in that which we affirm of them, it doth appear at what a high Rate we value them,* 1.99 accounting them (without all Deceit and Equivocation) the most excellent Writings in the World; to which not only no other Writings are to be preferr'd, but even in divers Respects not comparable thereto. For, as we freely acknow∣ledge, that their Authority doth not depend upon the Approbation of Canons of any Church, or As∣sembly; so neither can we subject them to the fallen, corrupt, and defiled Reason of Man: And therein, as we do freely agree with the Protestants, against the Error of the Romanists; so on the other Hand, we cannot go the Length of such Protestants, as make their Authority to depend upon any Virtue or Power, that is in the Writings themselves; but we desire to ascribe all to that Spirit, from which they proceeded.

We confess indeed, there wants not a Majesty in the Stile, a Coherence in the Parts, a good Scope in the Whole; but seeing these things are not dis∣cerned by the Natural, but only by the Spiritual Man, it is the Spirit of God that must give us that Belief of the Scriptures, which may satisfie our Consciences. Therefore some of the chiefest

among Protestants, both in their particular Writings, and publick Confessions, are forced to acknowledge this.

Hence Calvin, tho' he saith, he is able to prove,* 1.100 that if there be a God in Heaven, these Writings have proceeded from him; yet he concludes ano∣ther Knowledge to be necessary: Instit. lib. 1. cap. 7. Sect 4.

But if (saith he) we respect the Consciences, that they be not daily molested with Doubts, and stick not at every Scruple, it is requisite that this Perswasion which we speak of, be taken higher than Humane Reason, Judgment, or Conjectures; to wit, from the secret Testi∣mony of the Holy Spirit. And again, To those that ask, that we prove unto them by Reason, that Moses and the Prophets were inspired of God to speak: I Answer, That the Testimony of the Holy Spirit is more excellent than all Reason.

And again,

Let this remain a firm Truth, That he only whom the Holy Ghost hath perswaded, can repose himself on the Scripture with a true Certainty. And lastly, This then is a Judgment, which cannot be begotten, but by a Heavenly Revelation, &c.

The same is also affirmed in the first publick Con∣fession of the French Churches,* 1.101 published in the Year 1559. Art. 4.

We know these Books to be Cano∣nical, and the most certain Rule of our Faith, not so much by the common Accord and Consent of the Church, as by the Testimony, and inward Perswasion of the Holy Spirit.

Thus also in the 5th Article of the Confession of Faith,* 1.102 of the Churches of Holland affirmed by the Synod of Dort.

We receive the••e Books only for Holy and Canonical, not so much because the Church receives and approves them, as because the Spirit of God doth witness in our Hearts, that they are of God.

* 1.103And lastly, The Divines, so called, at Westmin∣ster, who began to be afraid of, and guard against the Testimony of the Spirit, because they percei∣ved a Dispensation beyond that which they were under, beginning to dawn, and to eclipse them; yet they could not get by this, tho' they have laid it down, neither so clearly, distinctly, nor honestly. as they that went before. It is in these Words, Chap. 1. Sect. 5.

Nevertheless, our full Perswasion and Assurance of the infallible Truth thereof, is, from the inward Work of the Holy Spirit, bearing Witness by and with the Word in our Hearts.

By all which it appeareth, how necessary it is, to seek the Certainty of the Scriptures from the the Spirit, and no where else. The infinite Jang∣lings, and endless Contests of those that seek their Authority elsewhere, do witness to the Truth hereof.

* 1.104For the Ancients themselves, even of the first Centuries,* 1.105 were not agreed among themselves con∣cerning them, while some of them rejected Books which we approve, and others of them appproved those which some of us reject. It is not unknown to such as are in the least acquainted with Anti∣quity, what great Contests are concerning the second Epistle of Peter, that of James, the second and third of John, and the Revelations, which ma∣ny, even very Ancient, deny to have been written by the beloved Disciple and Brother of James, but by another of that Name. What should then be∣come of Christians, if they had not received that Spirit, and those Spiritual Senses, by which they know how to discern the True from the False? It's the Priviledge of Christ's Sheep indeed, that they hear his Voice, and refuse that of a Stranger; which Priviledge being taken away, we are left a Prey to all Manner of Wolves.

§. II. Tho' then we do acknowledge the Scrip∣tures to be a very Heavenly and Divine Writing, the Use of them to be very Comfortable and Ne∣cessary to the Church of Christ, and that we also admire, and give Praise to the Lord, for his won∣derful Providence, in preserving these Writings so pure and uncorrupted, as we have them, through so long a Night of Apostacy, to be a Testimony of his Truth, against the Wickedness and Abomi∣nations, even of those, whom he made instrumental in preserving them; so that they have kept them to be a Witness against themselves; yet we may not call them the principal Fountain of all Truth and Knowledge, nor yet the first adequate Rule of Faith and Manners, because the principal Fountain of Truth, must be the Truth it self, i. e. That,* 1.106 whose Certainty and Authority depends not upon another. When we doubt of the Streams of any River or Flood, we recur to the Fountain it self, and having found it, there we desist, we can go no further; because there it springs out of the Bowels of the Earth, which are inscrutable. Even so the Writings and Sayings of all Men, we must bring to the Word of God, I mean the Eternal Word, and if they agree hereunto, we stand there; for this Word always proceedeth, and doth eternally pro∣ceed from God, in and by which the unsearchable Wisdom of God, and unsearchable Counsel, and Will conceived in the Heart of God, is revealed unto us. That then the Scripture is not the princi∣pal Ground of Faith and Knowledge, as it appears by what is above spoken; so it is provided in the latter Part of the Proposition, which being reduced to an Argument, runs thus:

That, whereof the Certainty and Authority de∣pends upon another, and which is received as Truth, because of its proceeding from another, is not to be accounted the principal Ground and Origin of all Truth and Knowledge.

But the Scriptures Authority and Certainty de∣pend upon the Spirit, by which they were dictated; and the Reason why they were received as Truth, is, because they proceeded from the Spirit.

Therefore they are not the principal Ground of Truth.

To confirm this Atgument, I added the School-Maxim, Propter quod unumquodque est tale, illud ipsum magis est tale. Which Maxim, tho' I confess it doth not hold universally, in all things; yet in this it both doth and will very well hold, as by applying it, as we have above intimated, will appear.

The same Argument will hold, as to the other Branch of the Proposition,* 1.107 That it is not the primary adequate Rule of Faith and Manners; thus:

That which is not the Rule of my Faith in be∣lieving the Scriptures themselves, is not the pri∣mary adequate Rule of Faith and Manners:

But the Scripture is not, nor can it be the Rule of that Faith, by which I believe them, &c.

Therefore, &c.

* 1.108But as to this Part, we shall produce divers Ar∣guments hereafter, as to what is affirmed, That the Spirit, and not the Scriptures, is the Rule, it is large∣ly handled in the former Proposition, the Sum where∣of I shall subsume in one Argument, thus:

If by the Spirit we can only come to the true Knowledge of God: If by the Spirit we are to be led into all Truth, and so be taught of all Things; Then the Spirit, and not the Scriptures, is the Foundation and Ground of all Truth and Knowledge, and the primary Rule of Faith and Manners.

But the first is true; Therefore also the last.

Next, The very Nature of the Gospel it self declareth, That the Scriptures cannot be the only and chief Rule of Christians, else there should be no Difference betwixt the Law and the Gospel. As from the Nature of the New Covenant, by divers

Scriptures, described in the former Proposition, is proved.

But besides these which are before mentioned,* 1.109 herein doth the Law and the Gospel differ, in that the Law being outwardly written, brings under Condemnation, but hath not Life in it to save; whereas the Gospel, as it declares and makes mani∣fest the Evil, so it being an Inward Powerful Thing, gives Power also to obey, and deliver from the Evil. Hence it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is Glad Tidings; the Law or Letter, which is without us, kills: But the Gospel, which is the inward Spiritual Law,, gives Life; for it consists not so much in Words, as in Vertue. Wherefore such as come to know it, and be acquainted with it, come to feel greater Power over their Iniquities, than all outward Laws or Rules can give them. Hence the Apostle concludes, Rom. 6.14. Sin shall not have Dominion over you: For ye are not under the Law, but under Grace. This Grace then, that is Inward, and not an Outward Law, is to be the Rule of Christians: Hereunto the Apostle commends the Elders of the Church, saying, Acts 20.32. And now, Brethren, I commend you to God, and to the Word of his Grace, which is able to build you up, and to give you an In∣heritance among all them which are sanctified. He doth not commend them here to outward Laws or Writings, but to the Word of Grace, which is Inward, even the Spiritual Law, which makes free, as he elsewhere affirms, Rom. 8.2. The Law of the Spirit of Life in Christ Jesus, hath made me free from the Law of Sin and Death. This Spiritual Law is that which the Apostle declares he preached and directed People unto, which was not outward, as Rom. 10.8. is manifest; where, distinguishing it from the Law, he saith, The Word is nigh thee, in thy Heart, and in thy Mouth; and this is the Word of Faith which we preach. From what is abovesaid, I argue thus:

• The principal Rule of Christians under the Gospel, is not an outward Letter, nor Law outwardly writ∣ten and delivered; but an inward Spiritual Law, ingraven in the Heart, the Law of the Spirit of Life, the Word that is nigh, in the Heart and in the Mouth.
• But the Letter of the Scripture is outward, of it self a dead thing, a meer Declaration of good things, but not the things themselves.
• Therefore it is not, nor can be, the chief or prin∣cipal Rule of Christians.

* 1.110§. III. Thiirdly That which is given to Christians for a Rule and Guide, must needs be so full, as it may clearly and distinctly guide and order them in all things and Occurrences that may fall out.

But in that there are many hundreds of things, with a regard to their Circumstances, particular Christians may be concerned in, for which, there can be no particular Rule had in the Scriptures:

Therefore the Scriptures cannot be a Rule to them.

I shall give an Instance in two or three Particu∣lars, for to prove this Proposition. It is not to be doubted, but some Men are particularly called to some particular Services; their being not found in which, tho' the Act be no general positive Duty; yet in so far as it may be required of them, is a great Sin to omit: For as much as God is zealous of his Glory, and every Act of Disobedience to his Will manifested, is enough not only to hinder one greatly from that Comfort and inward Grace, which otherwise they might have, but also bringeth Con∣demnation.

As for Instance: Some are called to the Ministry of the Word; Paul saith, There was a necessity upon him to preach the Gospel; Wo unto me, if I preach not.

If it be necessary that there he now Ministers of the Church, as well as then, then there is the same Necessity upon some, more than upon others, to oc∣cupy this Place; which Necessity, as it may be in∣cumbent

upon particular Persons, the Scripture nei∣ther doth nor can declare.

[Object.] If it be said, That the Qualifications of a Minister are found in the Scripture, and by applying these Qua∣lifications to my self, I may know whether I be fit for such a Place or no.

[Answ.] I answer, The Qualifications of a Bishop, or Mi∣nister, as they are mentioned both in the Epistle to Timothy and Titus, are such as ma•• ••e found in a private Christian; yea, which ought is some mea∣sure to be in every true Christian: So that, that giveth a Man no Certainty. Every Capacity to an Office, giveth me not a sufficient Call to it.

Next again, By what Rule shall I judge, if I be so qualified? How do I know that I am sober, meek, holy, harmless? Is not the Testimony of the Spirit in my Conscience that which must assure me hereof? And suppose that I was Qualified and Called, yet what Scripture-Rule shall inform me, whether it be my duty to preach in this or that place, in France or England, Holland or Germany; Whether I shall take up my Time in confirming the Faithful, Re∣claiming Hereticks, or Converting Infidels, as also in Writing Epistles to this or that Church?

The general Rules of the Scripture, viz. To be diligent in my Duty, to do all to the Glory of God, and for the good of his Church, can give me no light in this thing. Seeing two different things may both have a respect to that way, yet may I commit a great Error and Offence, in doing the one, when I am called to the other. If Paul, when his Face was turned by the Lord toward Jerusalem, had gone back to Achaia, or Macedonia, he might have supposed he could have done God more acceptable Service, in Preaching and confirming the Churches, than in be∣ing shut up in Prison in Judea; but would God have been pleased herewith? Nay certainly. Obedience is better than Sacrifice; and it is not our doing that which is good simply, that pleaseth God, but that

good which he willeth us to do. Every Member hath its particular place in the Body, as the Apo∣stle sheweth, 1 Cor. 12. If then, I being the Foot, should offer to exercise the Office of the Hand; or being the Hand, that of the Tongue, my Service would be troublesome, and not acceptable; and instead of helping the Body, I should make a Schism in it.* 1.111 So that, that which is good for another to do, may be sinful for me: For, as Masters will have their Servants to obey them, according to their good pleasure, and not only in blindly doing that, which may seem to them to tend to their Master's profit; whereby it may chance (the Master having business both in the Field and in the House) that the Servant, that knows not his Master's will, may go to the Field, when it is the mind of the Master he should stay, and do the business of the House: Would not this Servant then deserve a Reproof, for not answering his Master's mind? And what Master is so sottish and careless, as having many Servants, leaves them in such disorder, as not to assign each his particular Station, and not only the general term of, Doing that which is profitable; which would leave them in various doubts, and no doubt, end in confusion?

Shall we then dare to ascribe unto Christ, in the ordering of his Church and Servants, that which in Man might justly be accounted Disorder and Confusion? The Apostle sheweth this distinction well,* 1.112 Rom. 12.6, 7, 8. Having then Gifts differing ac∣cording to the Grace that is given to us; whether Pro∣phecy, let us prophesie according to the proportion of Faith, or Ministry, let us wait on our Minstiring; or he that Teacheth, on Teaching; or he that Exhorteth, on Exhor∣tation. Now what Scripture-Rule sheweth me, that I ought to Exhort, rather than Prophesie? or to Minister, rather than Teach? Surely none at all. Many more Difficulties of this kind, occur in the Life of a Christian.

Moreover, That which of all things is most needful for him to know, to wit,* 1.113 whether he really be in the Faith, and an Heir of Salvation, or no, the Scripture can give him no certainty in, neither can it be a Rule to him. That this Knowledge is exceeding desirable and comfortable, all do unani∣mously acknowledge; besides, that it is especially commanded, 2 Cor. 13.5. Examine your selves, whe∣ther ye be in the Faith, prove your selves; know ye not your own selves, how that Jesus Christ is in you, except ye be Reprobates? And 2 Pet. 1.10. Wherefore the rather Brethren, give all diligence to make your Calling and Election sure. Now, I say, what Scripture-Rule can assure me, that I have true Faith? That my Calling and Election is sure?

If it be said, By comparing the Scripture-Marks of true Faith with mine:

I demand, Wherewith shall I make this Obser∣vation? What shall ascertain me, that I am not mistaken? It cannot be the Scripture: That's the Matter under Debate.

If it be said, My own Heart:

How unfit a Judge is it in its own case? And how like to be partial, especially if it be yet unrenewed?* 1.114 Doth not the Scripture say, That it is deceitful above all things? I find the Promises, I find the Threat∣nings, in the Scripture; but who telleth me, that the one belongs to me, more than the other? The Scripture gives me a meer Declaration of these things, but makes no Application; so that the Assumption must be of my own making, thus; as for Example: I find this Proposition in the Scripture;

He that believes, shall be saved: Thence I draw this Assumption,

But I, Robert, believe:

Therefore, I shall be saved.

The Minor is of my own making, not expressed in the Scripture; and so a Humane Conclusion, not a Divine Position; so that my Faith and Assurance

here, is not built upon a Scripture Proposition, but upon a Humane Principle; which, unless I be sure of elsewhere, the Scripture gives me no certainty in the matter.

Again, If I should pursue the Argument further, and seek a new Medium out of the Scripture, the same difficulty would occur, thus:

He that hath the true and certain Marks of true Faith hath true Faith.

But I have those Marks:

Therefore, I have true Faith.

For the Assumption is still here of my own ma∣king, and is not found in the Scriptures; and by consequence the Conclusion can be no better, since it still followeth the weaker Proposition. This is indeed so pungent,* 1.115 that the best of Protestants, who plead for this Assurance, ascribe it to the in∣ward Testimony of the Spirit, (as Calvin, in that large Citation, cited in the former Proposition) so that, not to seek further into the Writings of the Primitive Protestants, (which are full of such Expressions) even the Westminster Confession of Faith affirmeth, Chap 18. Sect. 12.

This certainty is not a bare Conjecture and probable Perswasion, grounded upon Fallible Hope, but an Infallible Assurance of Faith, founded upon the Divine Truth of the Promise of Salvation; the inward Evidences of these Graces, unto which these Pro∣mises are made; the Testimony of the Spirit of Adoption, witnessing to our Spirits, that we are the Children of God; which Spirit is the Earnest of our Inheritance, whereby we are sealed to the day of Redemption.

Moreover, The Scripture it self, wherein we are so earnestly pressed to seek after this Assurance, doth not at all affirm it self a Rule sufficient to give it, but wholly ascribeth it to the Spirit, as Rom. 8.16. The Spirit it self heareth witness with our spirit, that we are the Children of God. 1 John 4.13. Hereby know we

that we dwell in him, and be in us, because he hath given us of his Spirit; and chap 5.6. And it is the Spirit that beareth witness, because the Spirit is Truth.

§. IV. Lastly, That cannot be the only,* 1.116 principal nor chief Rule, which doth not universally reach every Individual, that needeth it, to produce the necessary effect; and from the use of which (either by some innocent and sinless Defect, or Natural, yet harmless and blameless Imperfection) many (who are within the compass of the visible Church, and may, without absurdity, yea, with great pro∣bability, be accounted of the Elect) are necessarily Excluded, and that either wholly, or at least from the immediate use thereof. But it so falls out fre∣quently concerning the Scriptures,* 1.117 in the case of Deaf People, Children and Idiots, who can by no means have the benefit of the Scriptures. Shall we then affirm, that they are without any Rule to God∣ward, or that they are all damned? As such an Opi∣nion is in it self very absurd, and inconsistent both with the Justice and Mercy of God, so I know no sound Reason can be alledged for it. Now if we may suppose any such to be under the New Covenant Dispensation, as I know none will deny; but that we may suppose it without any absurdity, we cannot sup∣pose them without some Rule and Means of Know∣ledge; seeing it is expresly affirmed, They shall all be taught of God, John 6.45. And they shall know me from the least to the greatest, Heb. 8.11. But Secondly, Though we were rid of this difficulty, how many illiterate, and yet good Men, are there in the Church of God, who cannot read a Letter in their own Mothers Tongue? Which Imperfection, tho' it be inconvenient, I cannot tell whether we may safely affirm it to be sinful; these can have no im∣mediate Knowledge of the Rule of their Faith: So their Faith must needs depend upon the credit of other Men's Reading or Relating it unto them; where either the altering, adding, o•• omitting of a

little word may be a Foundation in the poor Hear∣er, of a very dangerous Mistake, whereby he may either continue in an Iniquity ignorantly, or believe a Lye confidently.* 1.118 As for Example, the Papists in all their Catechisms, and publick Exercise of Exa∣mination, towards the People, have boldly cut away the Second Command, because it seems so expresly to hit against their Adoration and Use of Images; whereas many of these People, in whom, by this Omission, this false Opinion is fostered, are under a simple impossibility, or at least a very great dif∣ficulty, to be outwardly informed of this abuse. But further, suppose all could read the Scriptures in their own Language, where is there one of a Thousand that hath that through Knowledge of the Original Languages, in which they are writ∣ten, so as in that respect immediately to receive the benefit of them?* 1.119 Must not all these here depend upon the Honesty and Faithfuless of the Inter∣preters? Which how uncertain it is for a Man to build his Faith upon, the many Corrections, A∣mendments, and various Essays, which even among Protestants have been used, whereof the latter have constantly blamed and corrected the former, as guilty of Defects and Errors, doth sufficiently de∣clare. And that even the last Translations in the vulgar Languages need to be corrected (as I could prove at large, were it proper in this place) learned Men do confess. But last of all, there is no less difficulty even occurs to these skilled in the Original Languages, who cannot so immediately receive the Mind of the Authors in these Writings, as that their Faith doth at least obliquely depend upon the Honesty and Credit of the Transcribers, since the Original Copies are granted by all not to be now extant.

* 1.120Of which Transcribers Jerom in his time com∣plained, saying, That they wrote not what they found but what they understood. And Epiphanius saith, That

in the good and correct Copies of Luke it was written,* 1.121 that Christ Wept, and that Irenaeus doth cite it; but that the Catholicks blotted it out, fearing lest Hereticks should have abused it. Other Fathers also declare, That whole Verses were taken out of Mark, because of the Manichees.

But further,* 1.122 the various Lections of the Hebrew Character, by reason of the Points, which some plead for, as coaevous with the first Writings; which others, with no less probability, alledge to be a later Invention; the disagreement of divers Cita∣tions of Christ and the Apostles, with those Pas∣sages in the Old Testament; they appeal to the great Controversies among the Fathers, whereof some highly approve the Greek Septuagint, decrying and rendring very doubtful the Hebrew Copy, as in many places vitiated, and altered by the Jews; other some, and particularly Jerom, exalting the certainty of the Hebrew, and rejecting, yea, even deriding the History of the Septuagint, which the Primitive Church chiefly made use of; and some Fathers, that lived Centuries before him, affirm'd to be a most certain thing. And the many various Lections in divers Copies of the Greek, and the great Alterations among the Fathers of the first three Centuries (who had greater opportunity to be better informed, than we can now lay claim to) concerning the Books to be admitted or rejected, as is above observed. I say, all these, and much more which might be alledged, puts the Minds, even of the Learned, into infinite Doubts, Scruples, and inextricable Difficulties: Whence we may very safely conclude, That Jesus Christ, who promised to be always with his Children, to lead them into all Truth, to guard them against the Devices of the Enemy, and to establish their Faith upon an un∣moveable Rock, left them not to be principally ruled by that, which was subject in it self to many un∣certainties: And therefore he gave them his Spirit,

as their principal Guide, which neither Moths nor Time can wear out, nor Transcribers nor Translators corrupt; which none are so Young, none so Illiterate none in so remote a Place, but they may come to be reached, and rightly informed by it.

Through and by the Clearness which that Spirit gives us, it is that we are only best rid of those difficulties that occur to us, concerning the Scrip∣tures. The real and undoubted Experience whereof I my self have been a Witness of, with great Ad∣miration of the Love of God to his Children in these latter days: For I have known some of my Friends, who profess the same Faith with me, faithful Servants of the most high God, and full of Divine Knowledge of his Truth, as it was im∣mediately and inwardly revealed to them by the Spirit,* 1.123 from a true and living Experience; who not only were ignorant of the Greek and Hebrew, but even some of them could not read their own vulgar Language; who being pressed by the Ad∣versaries with some Citations out of the English Translation, and finding them to disagree with the Manifestation of Truth in their Hearts, have boldly affirmed the Spirit of God never said so; and that it was certainly wrong: For they did not believe that any of the Holy Prophets, or Apostles, had ever written so; which, when I on this account seriously examined, I really found to be Errors and Corruptions of the Translators: Who, as in most Translations, do not so much give us the genuine Signification of the Words, as strain them to ex∣press that, which comes nearest to that Opinion and Notion they have of Truth. And this seemed to me to suit very well with that Saying of Au∣gustin. Epist. 19. ad Hen. Tom. 2. fol. 14. after he has said,

That he gives only that Honour to those Books which are called Canonical, as to believe that the Authors thereof did in wri••ng, not err.

He adds,

And if I shall meet with any thing in

these Writings, that seemeth repugnant to Truth, I shall not doubt to say, that either the Volume is Faulty or Erroneous: That the Expounder hath not reached what was said, or that I have in no wise understood it.

So that he supposes, that in the Transcription and Translation, there may be Errors.

[Object.] §. V. If it be then asked me, Whether I think hereby to render the Scripture altogether Uncertain, or Useless?

[Answ. 1] I Answer; Not at all. The Proposition it self de∣clares what esteem I have for them; and provided, that to the Spirit, from which they came, be but granted that place the Scriptures themselves give it; I do freely conced•• to the Scripture the second place, even whatsoever they say of themselves: Which the Apostle Paul chiefly mentions in two places, Rom. 15.4. Whatsoever things were written aforetime, were written for our Learning; that we, through Pa∣tience and comfort of the Scriptures, might have Hope. 2 Tim. 3.15.16.17. The Holy Scriptures are able to make wise unto Salvation, through Faith which is in Jesus Christ. All Scripture given by Inspiration of God, is profitable for Correction, for Instruction in Righteousness, that the Man of God may be perfect, throughly furnished unto every good Work.

For tho' God do principally and chiefly lead us by his Spirit; yet he sometimes conveys his Com∣fort and Consolation to us, through his Children, whom he Raises up and Inspires, to speak or write a Word in season; whereby the Saints are made Instruments in the hand of the Lord, to strengthen and encourage one another; which do also tend to perfect, and make them wise unto Salvation;* 1.124 and such as are led by the Spirit, cannot neglect, but do naturally love, and are wonderfully che∣rished by that, which proceedeth from the same Spirit in another; because such mutual Emanations of the Heavenly Life, tend to quicken the mind,

when at any time it is overtaken with heaviness. Peter himself declares this to have been the end of his Writing, 2 Pet. 1.12, 13. Wherefore I will not be negligent, to put you always in remembrance of these things; tho' ye know them, and be established in the present Truth. Yea, I think it meet, as long as I am in this Tabernacle, to stir you up, by putting you in re∣membrance.

God is Teacher of his People himself; and there is nothing more express, than that such as are un∣der the New Covenant, they need no Man to teach them: Yet it was a fruit of Christ's Ascension, to send Teachers and Pastors, for perfecting of the Saints. So that the same Work is ascribed to the Scriptures, as to Teachers; the one to make the Man of God perfect, the other for the Perfection of the Saints.

As then Teachers are not to go before the Teaching of God himself, under the New Cove∣nant, but to follow after it; neither are they to rob us of that great Priviledge, which Christ hath purchased unto us by his Blood; so neither is the Scripture to go before the Teaching of the Spirit, or to rob us of it.

[Answ. 2] Secondly, God hath seen meet, that herein we should, as in a Looking-Glass, see the Conditions and Experiences of the Saints of old;* 1.125 that finding our Experience answer to theirs, we might thereby be the more confirmed and comforted, and our Hope strengthened of obtaining the same end; that observing the Providences attending them, seeing the Snares they were liable to, and beholding their Deliverances; we may thereby be made wise unto Salvation, and seasonably reproved, and instructed in Righteousness.

* 1.126This is the great Work of the Scriptures, and their Service to us, that we may witness them fulfilled in us, and so discern the stamp of God's Spirit and ways upon them, by the inward ac∣quaintance

we have with the same Spirit and Work in our Hearts. The Prophecies of the Scriptures are also very comfortable and profitable unto us, as the same Spirit inlightens us, to observe them fulfilled, and to be fulfilled: For in all this, it is to be observed, that it is only the Spiritual Man that can make a right use of them: They are able to make the Man of God perfect, (so it is not the Natural Man) and whatsoever was written afore∣time, was written for our comfort, [our] that are the Believers, [our] that are the Saints; concerning such the Apostle speaks: For as for the other, the Apostle Peter plainly declares, that the unstable and unlearned wrest them to their own Destruction: These were they that were unlearned in the Divine and Heavenly Learning of the Spirit, not in Humane and School Literature; in which, we may safely presume, that Peter himself, being a Fisher-man, had no skill; for it may, with great probability, yea certainty, be affirmed, that he had no know∣ledge of Aristotle's Logick,* 1.127 which both Papists and Protestants, now degenerating from the Simplicity of Truth, make the Hand-maid of Divinity (as they call it) and a necessary Introduction to their car∣nal, natural and humane Ministry. By the infinite obscure Labours of which kind of Men, mixing in their Heathenish Stuff, the Scripture is rendred at this day of so little service to the simple People: Whereof if Jerom complained in his time, now Twelve Hundred Years ago, Hierom Epist. 134. ad Cypr. tom. 3. saying, It is wont to befal the most part of Learned Men, that it is harder to understand their Expositions, than the things which they go about to Ex∣pound; What may we say then, considering those great Heaps of Commentaries since, in Ages yet far more corrupted?

§. VI. In this respect above mentioned then, we have shewn what Service and Use the Holy Scrip∣tures, as managed in and by the Spirit, are of to

the Church of God; wherefore we do account them a Secondary Rule.* 1.128 Moreover, because they are commonly acknowledged by all, to have been written by the Dictates of the Holy Spirit, and that the Errors, which may be supposed by the Injury of Times to have slipt in are not such, but that there is a sufficient clear Testimony left to all the Essentials of the Christian Faith; we do look upon them, as the only fit outward Judge of Con∣troversies among Christians; and that whatsoever Doctrine is contrary unto their Testimony, may therefore justly be rejected as False. And for our parts, we are very willing, that all our Doctrines and Practices be tried by them; which we never refused, nor ever shall, in all Controversies with our Adversaries, as the Judge and Test. We shall also be very willing to admit it, as a positive cer∣tain Maxim, That whatsoever any do, pretending to the Spirit, which is contrary to the Scriptures, be ac∣counted and reckoned a Delusion of the Devil. For as we never lay claim to the Spirit's Leadings, that we may cover our selves in any thing that is Evil; so we know, that as every Evil contradicts the Scriptures, so it doth also the Spirit in the first place, from which the Scriptures came, and whose Motions can never contradict one another, tho' they may appear sometimes to be contradictory to the Blind Eye of the Natural Man, as Paul and James seem to contradict one another.

Thus far we have shewn both what we believe, and what we believe not, concerning the Holy Scriptures; hoping, we have given them their due place. But since they that will needs have them to be the Only, Certain and Principal Rule, want not some shew of Arguments, even from the Scripture it self (tho' it no where call it self so) by which they labour to prove their Doctrine; I shall briefly lay them down by way of Objections, and Answer them, before I make an end of this mattter.

[Obj. 1] §. VII. Their first Objection is usually drawn from Isaiah 8.20. To the Law and to the Testimony; if they speak not according to this Word, it is because there is no Light in them. Now this Law, Testimony, and Word, they plead to be the Scriptures.

[Answ. 1] To which I Answer; That that is to beg the thing in Question; and remains yet unproved. Nor do I know, for what reason we may not safe∣ly affirm this Law and Word to be Inward: But suppose it was Outword, it proves not the case at all for them, neither makes it against us; for it may be confessed, without any prejudice to our Cause, That the outward Law was more parti∣cularly to the Jews a Rule, and more principally than to us; seeing their Law was Outward and Literal, but ours under the New Covenant, (as hath been already said) is expresly affirmed to be Inward and Spiritual: So that this Scripture is so far from making against us, that it makes for us;* 1.129 for if the Jews were directed to try all things by their Law, which was without them, written in Tables of Stone; then if we will have this Advice of the Prophet to reach us, we must make it hold parallel to that Dispensation of the Gospel which we are under: So that we are to try all things (in the first place) by that Word of Faith, which is preached unto us, which the Apostle saith, is in the Heart; and by that Law, which God hath given us, which the Apo∣stle saith also expresly, is written and placed in the Mind.

Lastly; If we look to this place, according to the Greek Interpretation of the Septuagint, out Adver∣saries shall have nothing from thence to carp; yea, it will favour us much: For there it is said, that the Law is given us for a help; which very well agrees, with what is above asserted.

[Obj. 2] Their second Objection is from John 5.39. Search the Scriptures, &c.

Here, say they, we are commanded, by Christ him∣self, to search the Scriptures.

[Answ. 1] I Answer, First; That the Scriptures ought to be searched, we do not at all deny; but are very willing to be tryed by them, as hath been above-declared: But the Question is, Whether they be the Only and Principal Rule? Which this is so far from proving, that it proveth the contrary; for Christ checks them here, for too high an esteem of the Scriptures, and neglecting of him that was to be preferred before them, and to whom they bare witness; as the following words declare. For in them ye think ye have Eternal Life, and they are they which testifie of me:* 1.130 And ye will not come unto me, that ye might have Life. This shews, that while they thought, they had Eternal Life in the Scrip∣tures, they neglected to come unto Christ, to have Life, of which the Scriptures bore witness. This answers well to our purpose, since our Adversaries now do also exalt the Scriptures, and think to have Life in them; which is no more, than to look upon them as the only principal Rule, and Way to Life; and yet refuse to come unto the Spirit, of which they restifie, even the inward Spi∣ritual Law, which could give them Life: So that the cause of this Peoples Ignorance and Unbelief, was not their want of respect to the Scriptures; which tho' they knew, and had a high esteem of; yet Christ testifies in the former Verses, that they had neither seen the Father, nor heard his Voice at any time; neither had his Word abiding in them; which had they then had, then they had believed in the Son. [Answ. 2] Moreover, that place may be taken in the Indicative Mood, Ye search the Scriptures; which Interpretation the Greek word will bear, and so Pasor translateth it: Which by the reproof following, seemeth also to be the more genuine In∣terpretation, as Cyrillus long ago hath observed.

§. VIII. Their Third Objection is from these words, Acts 17.11. These were more noble than those in Thessalonica, in that they recieved the Word with all readiness of mind, and searched the Scriptures daily, whether those things were so.

[Obj. 3] Here, say they, the Bereans are commended, for searching the Scriptures, and making them the Rule.

[Answ. 1] I answer; That the Scriptures either are the prin∣cipal or only Rule, will not at all from this follow; neither will their searching the Scriptures, or being commended for it, infer any such thing: For we recommend and approve the use of them, in that respect, as much as any; yet will it not follow, that we affirm them to be the principal and only Rule.

[Answ. 2] Secondly; It is to be observed, that these were the Jews of Berea, to whom these Scriptures, which were the Law and the Prophets,* 1.131 were more particularly a Rule; and the thing under Examination was, whether the Birth, Life, Works, and Sufferings of Christ, did answer to the Prophecies that went before of him; so that it was most proper for them, being Jews, to examine the Apostle's Doctrine by the Scriptures, seeing he pleaded it to be a fulfilling of them. It is said nevertheless in the first place, That they received the Word with chearfulness; and in the second place, They searched the Scriptures: Not that they searched the Scriptures, and then received the Word; for then could they not have prevailed to Convert them, had they not first minded the Word abiding in them, which opened their Understandings; no more, than the Scribes and Pharisees, who (as in the former Objection we observed) searched the Scriptures, and exalted them, and yet remained in their Unbelief; because they had not the Word abiding in them.

[Answ. 3] But Lastly, If this Commendation of the Jewish Bereans might infer, That the Scriptures were the only and principal Rule to try the Apostles

Doctrine by; what should have become of the Gentiles? How should they ever have come to have received the Faith of Christ, who neither knew the Scriptures, nor believed them? We see in the end of the same Chapter,* 1.132 how the Apostle, preaching to the Athenians, took another method, and directed them to somewhat of God within themselves, that they might feel after him. He did not go about to Proselyte them to the Jewish Religion, and to the Belief of the Law and the Prophets, and from thence to prove the Coming of Christ, nay, he took a nearer way. Now certainly, the Principal and only Rule is not different; one to the Jews, and another to the Gentiles; but is Universal, reaching both: Tho' secondary and subordinate Rules and Means may be various, and diversly suited, accord∣ing as the People, they are used to, are Stated and Circumstantiated: Even so we see, that the Apo∣stle to the Athenians, used a Testimony of one of their own Poets, which he judged would have Credit with them: And, no doubt, such Testi∣monies whose Authors they esteemed, had more weight with them, then all the Sayings of Moses and the Prophets, whom they never knew nor would have cared for. Now because the Apostle used the Testimony of a Poet to the Athenians, will it therefore follow, he made that the Principal, or only Rule to try his Doctrine by? So neither will it follow, that tho' he made use of the Scriptures to the Jews, as being a Principle already believed by them, to try his Doctrine, that from thence the Scriptures may be accounted the Principal or only Rule.

[Obj. 4] §. IX. The last, and that which at first view seems to be the greatest Objection, is this:

If the Scripture be not the adequate, principal, and only Rule, then it would follow, that the Scripture is not compleat, nor the Canon filled; that if Men be now im∣mediately Led and Ruled by the Spirit, they may add new

Scriptures, of equal authority with the old; whereas every one that adds, is cursed: Yea, what assurance have we, but at this rate every one may bring in a new Gospel according to his fancy?

[Answ.] The dangerous Consequences insinuated in this Objection, were fully answered in the later part of the last Proposition, in what was said a little before; offering freely to disclaim all pretended Revelations, contrary to the Scriptures.

[Obj. 1] But if it be urged, That it is not enough to deny these Consequences if they naturally follow from your Do∣ctrine of Immediate Revelation, and denying the Scripture to be the only Rule.

[Answ. 1] I Answer; We have proved both these Doctrines to be true and necessary, according to the Scrip∣tures themselves; and therefore to fasten evil Con∣sequences upon them, which we make appear do not follow, is not to accuse us, but Christ and his Apostles, who preached them.

[Answ. 2] But Secondly: We have shut the Door upon all such Doctrine, in this very Position; affirming, That the Scriptures give a full and ample Testimony to all the principal Doctrines of the Christian Faith. For we do firmly believe, that there is no other Gospel or Doctrine to be preached, but that which was de∣livered by the Apostles; and do freely subscribe to that saying, Let him that preacheth any other Gospel,* 1.133 than that which hath been already preached by the Apo∣stles, and according to the Scriptures, be accursed.

So we distinguish betwixt a Revelation of a new Gospel, and new Doctrines,* 1.134 and a new Revelation of the good old Gospel and Doctrines; the last we plead for, but the first we utterly deny. For we firmly believe. That no other foundation can any Man lay, than that, which is laid already. But that this Re∣velation is necessary, we have already proved; and this doth sufficiently guard us against the hazard insinuated in the Objection.

As to the Scriptures being a filled Canon, I see no necessity of believing it.* 1.135 And if these Men, that believe the Scriptures to be the only Rule, will be consistent with their own Doctrine, they must needs be of my Judgment; seeing it is simply impossible to prove the Canon by the Scriptures. For it can∣not be found in any Book of the Scriptures, that these Books, and just these, and no other, are Ca∣nonical, as all are forced to acknowledge; how can they then evite this Argument?

That, which cannot be proved by Scripture, is no necessary Article of Faith.

But the Canon of the Scripture; to wit, that there are so many Books precisely, neither more or less, cannot be proved by Scripture.

Therefore, it is no necessary Article of Faith.

[Obj. 2] If they should alledge, That the admitting of any other Books to be now written by the same Spirit, might infer the admission of new Doctrines.

I deny that Consequence; for the Principal or Fundamental Doctrines of the Christian Religion, are contained in the tenth part of the Scripture; but it will not follow thence, that the rest are im∣pertinent, or useless. If it should please God to bring to us any of those Books, which by the in∣jury of time are lost, which are mentioned in the Scripture;* 1.136 as, The Prophecy of Enoch; the Book of Nathan, &c. or the Third Epistle of Paul to the Co∣rinthians; I see no reason, why we ought not to receive them, and place them with the rest. That which displeaseth me, is, that Men should first affirm, that the Scripture is the only and principal Rule, and yet make a great Article of Faith of that, which the Scripture can give us no light in.

As for Instance: How shall a Protestant prove by Scripture, to such, as deny the Epistle of James to be Authentick, that it ought to be received?

First, If he would say, Because it Contradicts not the rest, (besides that there is no mention of it in

any of the rest;) perhaps these Men think, it doth contradict Paul, in relation to Faith and Works. But if that should be granted, it would as well follow, that every Writer, that Contradicts not the Scrip∣ture, should be put into the Canon. And by this means, these Men fall into a greater Absurdity, than they fix upon us: For thus they would equal every one the Writings of their own Sect with the Scrip∣tures; for I suppose they judge, their own Confession of Faith doth not Contradict the Scriptures: Will it therefore follow, that it should be bound up with the Bible? And yet it seems impossible,* 1.137 according to their Principles, to bring any better Argument, to prove the Epistle of James to be Authentick. There is then this unavoidable necessity to say, We know it by the same Spirit, from which it was writ∣ten; or otherwise to step back to Rome, and say, We know by Tradition, that the Church hath declared it to be Canonical; and the Church is Infallible. Let them find a Mean, if they can. So that out of this Objection, we shall draw an Unanswerable Ar∣gument ad hominem, to our purpose.

That, which cannot assure me, concerning an Article of Faith, necessary to be believed, is not the primary, adequate, only Rule of Faith, &c.

But the Scripture cannot thus assure me:

Therefore, &c.

I prove the Assumption thus:

That, which cannot assure me concerning the Canon of the Scripture, to wit, that such Books are only to be admitted, and the Apocrypha excluded, cannot Assure me of this:

Therefore, &c.

[Obj. 3] And Lastly, As to these words Rev. 22.18. That if any Man shall add unto these things, God shall add unto him the Plagues that are written in this Book: I desire they will shew me how it relates to any thing else than to that particular Prophecy. [Answ.] It saith not Now the Canon of the Scripture is filled up, no Man is to

write more from that Spirit; yea, do not all confess, that there have been Prophecies, and true Prophets since? The Papists deny it not. And do not the Protestants affirm, that John Hus prophesied of the Reformation? Was he therefore Cursed? Or did he therein Evil? I could give many other Examples, confessed by themselves.* 1.138 But moreover, the same was in effect commanded long before, Prov. 30.6. Add thou not unto his words, least he reprove thee, and thou be found a Lyar: Yet how many Books of the Prophets were written after? And the same was said by Moses, Deut. 4.2. Ye shall not add unto the Word which I command you; neither shall ye diminish ought from it. So that, tho' we should extend that of the Revelation, beyond the particular Prophecy of that Book, it cannot be understood, but of a new Gospel, or new Doctrines, or of restraining Man's spirit, that he mix not his Humane Words with the Divine; and not of of a new Revelation of the Old, as we have said before.

PROPOSITION IV. Concerning the Condition of Man in the Fall.

All Adam's Posterity (or Mankind) both Jews and Gentiles,* 1.139 as to the first Adam (or Earthly Man) is fallen, degenerated, and dead; deprived of the Sensation (or feeling) of this Inward Testimony, or Seed of God; and is subject unto the Power, Nature, and Seed of the Serpent, which he soweth in Men's Hearts, while they abide in this Natural and Corrupted Estate: From whence it comes, that not only their Words and Deeds, but all their Imagina∣tions, are Evil perpetually in the sight of God, as proceeding from this depraved & wicked Seed. Man therefore, as be is in this State, can know nothing aright; yea, his Thoughts and Conceptions, concerning

God, and things Spiritual (until he be dis-jointed from the Evil Seed, and united to the Divine Light) are unprofitable both to himself and others. Hence are rejected the Socinian and Pelagian Errors, in exalting a Natural Light; as also the Papists, and most of Protestants, who affirm, That Man with∣out the true Grace of God, may be a true Mi∣nister of the Gospel. Nevertheless, this Seed is not imputed to Infants, until by Transgression, they actually joyn themselves therewith; for they are by Nature the Children of Wrath, who walk accord∣ing to the Power of the Prince of the Air,* 1.140 and the Spirit that now worketh in the Children of Disobedience, having their Conversation in the Lusts of the Flesh, fulfilling the Desires of the Flesh, and of the Mind.

§. I. HItherto we have discoursed, how the True Knowledge of God is attained and pre∣served; also of what Use and Service the Holy Scripture is to the Saints.

We come now to examine the State and Condition of Man, as he stands in the Fall, what his Capacity and Power is; and how far he is able, as of himself, to ad∣vance in relation to the Things of God. Of this we touch'd a little in the beginning of the second Pro∣position; but the full, right and through Under∣standing of it, is of great Use and Service; because from the Ignorance and Altercations that have been about it, there have arisen great and dangerous Errors, both on the one hand, and on the other. While some do so far exalt the Light of Nature, or the Faculty of the Natural Man, as capable of himself, by virtue of the inward Will, Faculty, Light and Power, that pertains to his Nature, to follow that which is good, and make real Progress towards Heaven. And of these are the Pelagians, and Semi-Pelagians of old; and of late the Socinians, and divers others among the Papists. Others again

will needs run into another Extream, (to whom Augustin,* 1.141 among the Ancients, first made way in his declining Age, through the heat of his Zeal against Pelagius) not only confessing Men uncapa∣ble of themselves to do good, and prone to evil; but that in his very Mother's Womb, and before he commits any Actual Transgression, he is Con∣taminate with a real Guilt, whereby he deserves Eternal Death: In which respect, they are not afraid to affirm, That many poor Infants are Eternally Damned, and for ever endure the Torments of Hell. Therefore the God of Truth, having now again Revealed his Truth (that good and even Way) by his own Spirit, hath taught us to avoid both these Extreams.

That then, which our Proposition leads to treat of, is,

[ I] First, What the Condition of Man is, in the Fall; and how far uncapable to ••ddle in the things of God.

[ II] And Secondly, That God doth not impute this Evil to Infants, until they actually joyn with it: That so, by Establishing the Truth, we may overturn the Er∣rors on both parts.

[ III] And as for that Third thing included in the Pro∣position it self, concerning these Teachers, which want the Grace of God, we shall refer that to the Tenth Proposition, where the matter is more particularly handled.

* 1.142§. II. As to the first, not to dive into the many curious Notions, which many have, concerning the Condition of Adam before the Fall;* 1.143 all agree in this, That thereby he came to a very great Loss, not only in the things which related to the outward Man, but in regard of that true Fellowship and Communion he had with God. This Loss was signified unto him in the Command, For in the day thou eatest thereof, thou shalt surely dye, Gen. 2.17. This Death could not be an outward Death, or the Dissolution of the outward Man, for as to

that, he did not dye yet many Hundred Years af∣ter; so that it must needs respect his Spiritual Life, and communion with God. The Consequence of this Fall, besides that which relates to the Fruits of the Earth, is also expressed, Gen. 3.20. So he drove out the Man, and he placed at the East of the Garden of Eden Cherubims, and a Flaming Sword which turned every way, to keep the way of the Tree of Life. Now whatsoever literal Signification this may have, we may safely ascribe to this Paradise, a mystical Signification, and truly account it that Spiritual Communion and Fellowship, which the Saints obtain with God by Jesus Christ; to whom only these Cherubims give way, and unto as many as enter by him, who calls himself the Door.* 1.144 So that, tho' we do not ascribe any whit of Adam's Guilt to Men, until they make it theirs by the like Acts of Disobedience; yet we cannot suppose, that Men, who are come of Adam naturally, can have any good thing in their Nature as belong∣ing to it; which he, from whom they derive their Nature, had not himself to Communicate unto them.

If then we may affirm, that Adam did not retain in his Nature (as belonging thereunto) any Will or Light capable to give him Knowledge in Spiri∣tual Things, then neither can his Posterity: For whatsoever real good any Man doth, it proceedeth not from his Nature, as he is Man, or the Son of Adam; but from the Seed of God in him, as a new Visitation of Life, in order to bring him out of this Natural Condition: So that, though it be in him, yet it is not of him; and this the Lord him∣self witnessed, Gen. 6.5. where it is said, He saw that every imagination of the Thoughts of his Heart was only evil continually. Which words,* 1.145 as they are very Positive, so are they very Comprehensive. Observe the Emphasis of them; First, there is every Ima∣gination of the Thoughts of his Heart; so that this

admits of no Exception of any Imagination of the Thoughts of his Heart, Secondly, Is only evil con∣tinually; it is neither in some part evil continually, nor yet only evil at sometimes; but both only evil, and always and continually evil; which certainly excludes any good, as a proper effect of Man's Heart, naturally: For that which is only evil, and that always, cannot of its own Nature pro∣duce any good thing. The Lord expresseth this again, a little after, chap. 8.21. The Imagination of Man's Heart is evil from his Youth. Thus inferring how natuaral and proper it is unto him; from which I thus argue:

• If the Thoughts of Man's Heart be not only evil, but always evil, then are they, as they simply pro∣ceed from his Heart, neither good in part, nor at any Time:
• But the first is true;
• Therefore the last.

Again,

• If Man's Thoughts be always and only evil, then are they altogether useless and ineffectual to him, in the things of God.
• But the first is true;
• Therefore the last.

* 1.146Secondly, This appears clearly from that Saying of the Prophet Jeremiah, chap. 17.9. The Heart is deceitful above all things, and desperately wicked. For who can, with any Colour of Reason, imagine, that That which is so, hath any Power of it self; or is any wise fit to lead a Man to Righteousness, where∣unto it is of its own Nature directly opposite? This is as contrary to Reason, as it is impossible in Nature, that a Stone of its own Nature, and proper Motion, should flee upwards: For, as a Stone of its own Nature inclineth and is prone to move downwards towards the Centre; so the Heart of Man is naturally prone and inclined to Evil; some to one, and some to another. From this then I also thus argue:

• That which is deceitful above all things, and despe∣rately wicked, is not fit, neither can it lead a Man aright, in things that are good and honest.
• But the Heart of Man is such:
• Therefore, &c.

But the Apostle Paul describeth the Condition of Man in the Fall, at large,* 1.147 taking it out of the Psal∣mist. There is none righteous, no not one; There is none that understandeth, there is none that secketh after God. They are all gone out of the way, they are altogether become unprofitable; there is none that doth good, no not one. Their Throat is an open Sepulchre,* 1.148 with their Tongues they have used Deceit, the Poison of Asps is under their Lips: Whose Mouths are full of Cursing and Bitterness. Their Feet are swift to shed Blood; Destruction and Mi∣sery are in their ways: And the way of Peace have they not known. There is no fear of God before their Eyes. What more positive can be spoken? He seemeth to be particularly careful to avoid, that any good should be ascribed to the Natural Man, he shews how he is polluted in all his Ways; he shews how he is void of Righteousness, of Understanding, of the Know∣ledge of God, how he is out of the Way; and in short, Unprofitable; than which, nothing can be more fully said, to confirm our Judgment: For if this be the Condition of the Natural Man, or of Man as he stands in the Fall, he is unfit to make one right step to Heaven.

[Object.] If it be said, That is not spoken of the Condition of Man in general; but only of some particulars; or at the least, that it comprehends not all.

[Answ.] The Te•• sheweth the clear contrary, in the foregoing Verses; where the Apostle takes in him∣self, as he stood in his Natural Condition: What then? Are we better than they? No, in no wise; for we have before proved both Jews and Gentiles, that they are all under Sin, as it is written: And so he goes on. By which it is manifest, that he speaks of Mankind in general.

[Object.] If they Object, that which the same Apostle saith in the foregoing Chapter, vers. 14. to wit. That the Gentiles do by Nature the things contained in the Law, and so consequently do by Nature that which is good and acceptable in the sight of God.

[Answ. 1] I answer; This Natute must not, neither can be understood of Mans own Nature, which is cor∣rupt and fallen; but of the Spiritual Nature, which proceedeth from the Seed of God in Man,* 1.149 as it receiveth a new Visitation of God's Love, and is quickned by it: Which clearly appears by the fol∣lowing words, where he saith; These not having a Law, (i. e. outwardly) are a Law unto themselves, which shews the work of the Law, written in their Hearts. These Acts of theirs then, are an effect of the Law written in their Hearts; but the Scripture de∣clareth, that the Writing of the Law in the Heart, is a part, yea, and a great part too, of the New Covenant Dispensation; and so no consequence not part of Man's Nature.

[Answ. 2] Secondly; If this Nature, here spoken of, could be understood of Man's own Nature, which he hath as he is a Man, then would the Apostle unavoidably contradict himself; since he elsewhere positively declares,* 1.150 That the Natural Man discerneth not the things of God, nor can. Now I hope, the Law of God is among the things of God, especially as it's written in the Heart. The Apostle, in the 7th Chapter of the same Epistle, saith, vers. 12. That the Law is Holy, Just, and Good; and vers. 14. That the Law is Spiritual, but he is Carnal. Now in what respect is he Carnal, but as he stands in the Fall, Unregenerate? Now what inconsistency would here be, to say. That he is Carnal, and yet not so of his own Nature; seeing it is from his Nature that he is so denominated? We see the Apostle contra-distinguisheth the Law, as Spiritual, from Man's Nature, as Carnal and Sinful. Wherefore, as Christ saith,* 1.151 There can no Grapes be expected from

Thorns, nor Figs of Thiftles; so neither can the ful∣filling of the Law, which is Spiritual, Holy and Just, be expected from that Nature, which is Cor∣rupt, Fallen and Unregenerate. Whence we con∣clude, with good Reason,* 1.152 that the Nature here spoken of, by which the Gentiles are said to have done the things contained in the Law, is not the common Nature of Man; but that Spiritual Nature that ariseth from the Works of the Righteous and Spiritual Law, that's written in the Heart. I con∣fess, they of the other extream, when they are pressed with this Testimony by the Socinians and Pelagians, as well as by us, when we use this Scrip∣ture, to shew them, how some of the Heathens by the Light of Christ in their Heart, come to be saved, are very far to seek; giving this answer, That ther•• were some Reliques of the Heavenly Image left in Adam, by which the Heathens could do some good things. Which, as it is in it self without proof, so it can∣tradicts their own Assertions elsewhere, and gives away their Cause. For if these Reliques were of force, to enable them to fulfil the Righteous Law of God, it takes away the Necessity of Christ's Coming; or, at least leaves them a way to be saved without him; unless they will say, (which is worst of all) That tho' they really fulfilled the Righteous Law of God; yet God damned them, because of the want of that particular Knowledge, while he himself with-held all means of their coming to him, from them: But of this hereafter.

§. III. I might also here use another Argument, from these words of the Apostle, 1 Cor. 2. where he so positively excludes the Natural Man from an understanding in the things of God; but because I have spoken of that Scripture in the beginning of the Second Proposition,* 1.153 I will here avoid to repeat what is there mentioned, referring thereunto: Yet because the Socinians, and others, who exalt the Light of the Natural Man, or a Natural Light in Man, do

object against this Scripture; I shall remove it, ere I make an end.

[Object.] They say, The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ought to be tran∣slated Animal, and not Natural; else, say they, it would have been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. From which they seek to infer, That it is only the Animal Man, and not the Rational, that is excluded here, from the discerning the things of God. Which shift, without disputing about the Word, is easily refuted; neither is it any wise consistent with the scope of the place. For,

[Answ. 1] First, The Animal Life is no other than that which Man hath common with other Living Crea∣tures;* 1.154 for as he is a meer Man, he differs no other∣wise from Beasts, than by the Rational Property. Now the Apostle deduceth his Argument in the foregoing Verses, from this Simile; That as the things of a Man cannot be known, but by the spirit of a Man; so the things of God, no Man knoweth, but by the Spirit of God. But I hope these Men will confess unto me, that the things of a Man are not known by the Animal Spirit only i. e. by that which he hath common with the Beasts; but by the Rational: So that it must be the Rational, that is here understood. Again, the Assumption shews clearly that the A∣postle had no such intent, as these Men's gloss would make him to have? viz. So the things of God knoweth no Man, but the Spirit of God: According to their Judgment he should have said, The things of God knoweth no Man by his Animal Spirit, but by his Rational Spirit: For to say, The Spirit of God, here spoken of, is no other than the Rational Spirit of Man, would border upon Blasphemy, since they are so often cantra-distinguished. Again, going on he saith not, that they are Rationally, but Spiritually discerned.

[Answ. 2] Secondly, The Apostle, throughout this Chapter, shews how the Wisdom of Man is unfit to judge of the things of God, and ignorant of them. Now I ask these Men, Whether a Man be called a Wise

Man from his animal Property, or from his Rational?* 1.155 If from his Rational, then it is not only the Animal, but also the Rational, as he is yet in the Natural State, which the Apostle excludes here, and whom he contra distinguisheth from the Spiritual, vers 15. But the spiritual Man judgeth all things; this cannot be said of any Man, meerly because Rational, or as he is a Man; seeing the Men of greatest Reason, if we may so esteem Men, whom the Scripture calls Wise as were the Greeks of old, not only may be, but often are enemies to the Kingdom of God; while both the Preaching of Christ is said to be Foolishness with the Wise Men of this World, and the Wisdom of this World is said to be Foolishness with God. Now whether it be any ways probable, that either these Wise Men, that are said to account the Gospel foolishness, are only so called with respect to their Animal Property, and not their Rational; or that the Wisdom, that is Foolishness with God, is not meant of the Rational, but only the Animal Property, any Rational Man, laying aside Interest, may easily judge.

§. IV. I come now to the other part, to wit,* 1.156 that this evil and corrupted Seed is not imputed to In∣fants, until they actually joyn with it. For this there is a Reason given in the end of the Proposition it self, drawn from Ephes. 2. For these are by Nature Children of Wrath, who walk according to the Prince of the Power of the Air, the Spirit that now worketh in the Children of Disobedience. Here the Apostle gives their evil walking, and not any thing that is not reduced to act, as a Reason of their being Children of Wrath. And this is suitable to the whole strain of the Gospel, where no Man is ever threatened or judged for what Iniquity he hath not actually wrought; Such indeed as continue in Iniquity, and so do allow the Sins of their Fathers, God will visit the Iniquity of the Fathers upon the Chil∣dren.

Is it not strange then, that Man should entertain an Opinion so absurd in it self, and so cruel and contrary to the Nature, as well of God's Mercy, as Justice; concerning the which, the Scripture is altogether silent? But it is manifest, that Man hath invented this Opinion out of Self-Love, and from that bitter Root,* 1.157 from which all Errors spring; for the most part of Protestants, that hold this, having (as they fancy) the Absolute Decree of Election to secure them and their Children, so as they can∣not miss of Salvation, they make no difficulty to send all others, both Old and young, to Hell. For whereas Self-love (which is always apt to believe that which it desires) possesseth them with a Hope, that their part is secure; they are not sollicitous how they leave their Neighbours, which are the far greater part of Mankind, in these Inextricable Dif∣ficulties. The Papists again use this Opinion, as an Art to augment the Esteem of their Church, and Reverence of its Sacraments; seeing they pretend, it is washed away by Baptism; only in this they appear to be a little more Merciful, in that they send not these Unbaptized Infants to Hell, but to a certain Limbus; concerning which the Scriptures are as silent, as of the other. This then is not only not Authorized in the Scripture, but contrary to the express Tenor of it. The Apostle saith plainly, Rom. 4.15. Where no Law is, there is no Transgression:* 1.158 And again, 5.13. But Sin is not im∣puted, where there is no Law. Than which Testimo∣nies, there is nothing more positive; since to Infants there is no Law, seeing as such, they are utterly uncapable of it; the Law cannot reach any but such as have, in some measure, less or more, the exercise of their Understanding, which Infants have not, So that from thence I thus argue:

• Sin is imputed to none, where there is no Law.
• But, to Infants there is no Law:
• Therefore, Sin is not imputed to them.

The Proposition is the Apostle's own words; the Assumption is thus proved:

• Those, who are under a Physical Impossibility of either hearing, knowing, or understanding any Law, where the Impossibility is not brought upon them by any Act of their own, but is according to the very Order of Nature appointed by God; to such there is no Law.
• But Infants are under this Physical Impossibility:
• Therefore, &c.

Secondly; What can be more positive than that of Ezek. 18.20. The Soul that sinneth, it shall die: The Son shall not bear the Father's Iniquity? For the Prophet here first sheweth, what is the Cause of Man's Eternal Death, which he saith, is his Sinning; and then, as if he purposed expresly to shut out such an Opinion, he assures us, The Son shall not bear the Father's Iniquity. From which I thus argue:

• If the Son bear not the Iniquity of his Father,* 1.159 or of his immediate Parents, far less shall he bear the Iniquity of Adam.
• But the Son shall not bear the Iniquity of his Father:
• Therefore, &c.

§. V. Having thus far shewn how absurd this Opinion is, I shall briefly examine the Reasons its Authors bring for it.

[Obj. 1] First; They say, Adam was a publick Person, and therefore all Men sinned in him, as being in his Loins. And for this they alledge that of Rom. 5.12. Where∣fore as by one Man sin entered into the World, and Death by sin; and so Death passed upon all Men, for that all have sinned, &c. These last words, say they, may be translated, In whom all have sinned.

[Answ.] To this I answer: That Adam is a publick Per∣son, is not denied; and that through him there is a Seed of Sin propagated to all Men, which in its own Nature is sinful, and inclines Men to Ini∣quity; yet will it not follow from thence, that

Infants, who joyn not with this Seed, are guilty. As for these words in the Romans, the reason of the Guilt there alledged, is, For that all have sinned. Now no Man is said to sin, unless he actually sin in his own Person; for the Greek words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may very well relate to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the nearest Antecedent; so that they hold forth, how that Adam, by his Sin, gave an entrance to Sin in the World: And so Death entered by sin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. upon which (viz. Occasion) or, in which (viz. Death) all others have sinned, that is, Actually in their own Persons; to wit, all that were capable of sinning: Of which Number that Infants could not be, the Aposte clearly shews by the following verse, Sin is not imputed, where there is no Law: And since, as is above proved, there is no Law to Infants, they cannot be here included.

[Obj. 2] Their Second Objection is from Psalm 51.5. Be∣hold, I was shapen in Iniquity, and in Sin did my mother conceive me. Hence, they say, it appears, that Infants from their Conception are guilty.

[Answ.] How they infer this Consequence, for my part, I see not. The Iniquity and Sin here, appears to be far more ascribable to the Parents, than to the Child.* 1.160 It is said indeed, In Sin did my Mother con∣ceive me; not, My Mother did conceive me a Sinner. Besides, that so interpreted, contradicts expresly the Scripture before-mentioned, in making Chil∣dren guilty of the Sins of their immediate Parents, (for of Adam there is not here any mention) con∣trary to the plain words, The Son shall not bear the Father's Iniquity.

[Obj. 3] Thirdly, They object, That the Wages of Sin is Death; and that seeing Children are subject to Diseases and Death, therefore they must be guilty of Sin.

[Answ.] I answer: That these things are a Consequence of the Fall,* 1.161 and of Adam's Sin, is confessed; but that that infers necessarily a Guilt in all others, that are subject to them, is denied. For though

the whole outward Creation suffered a decay by Adam's Fall, which groans under Vanity; accord∣ing to which it is said in Job, That the Heavens are not clean in the sight of God; yet will it not from thence follow, that the Herbs, Earth, and Trees, are Sinners.

Next, Death, though a consequent of the Fall, incident to Man's Earthly Nature, is not the Wages of Sin in the Saints, but rather a Sleep, by which they pass from Death to Life; which is so far from being troublesome and painful to them, as all real Punishments for Sin are, that the Apostle counts it Gain: To me, saith he, to die is Gain, Phil. 1.21.

[Obj. 4] Some are so foolish, as to make an Objection far∣ther, saying; That if Adam's Sin be not imputed to those who actually have not sinned, then it would follow, that all Infants are saved.

[Answ.] But we are willing, that this supposed Absurdity should be the consequence of our Doctrine; rather than that, which (it seems) our Adversaries reckon not Absurd; tho' the undoubted and unavoidable Consequence of theirs, viz. That many Infants eter∣nally perish; not for any sin of their own, but only for Adam's Iniquity: Where we are willing to let the Controversie stop, commending both to the Illumi∣nated Understanding of the Christian Reader.

This Error of our Adversaries, is both denied and refused by Zwinglius, that Eminent Founder of the Protestant Churches of Zwitzerland, in his Book De Baptismo; for which he is Anathematized by the Council of Trent, in the fifth Session. We shall only add this Information: That we confess then, that a Seed of Sin is transmitted to all Men, from Adam, (altho' imputed to none, until by sinning they actu∣ally joyn with it) in which Seed he gave Occasion to all to Sin; and it is the Origin of all evil Acti∣ons and Thought in Men's Hearts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to wit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as it is in Romans 5. i. e. In which Death all

have sinned. For this Seed of Sin is frequently cal∣led Death in the Scripture, and the Body of Death; seeing indeed it is a Death to the Life of Righte∣ousness and Holiness: Therefore its Seed, and its Product, is called the Old Man, the Old Adam, in which all Sin is,* 1.162 for which cause we use this Name to express this Sin, and not that of Original Sin; of which Phrase the Scripture makes no mention, and under which invented and unscriptural Barbarism, this Notion of Imputed Sin to Infants, took place among Christians.

PROPOSITIONS V. & VI. Concerning the Universal Redemption by Christ, and also the Saving and Spiritual Light, wherewith every Man is Inlightned.

PROPOSITION V.

GOD, out of his Infinite Love, who delighteth not in the Death of a Sinner,* 1.163 but that all should live and be saved, hath so loved the World, that he hath given his only Son a Light, that whoso∣ever believeth in him, shall be saved, John 3.16. Who inlightneth every Man that cometh into the World, John 1.9. And maketh manifest all things, that are reproveable, Ephes. 5.13. And teacheth all Temperance, Righteousness, and Godliness. And this Light lightneth the Hearts of all, in a day, in order to Salvation; and this is it, which reproves the Sin of all Individuals, and would work out the Salvation of all, if not resisted. Nor is it less Universal, than the Seed of Sin, being the Pur∣chase of his Death, who tasted Death for every Man. For as in Adam all die, even so in Christ all shall be made alive, 1 Cor. 15.22.

PROPOSITION VI.

According to which Principle (or Hypothesis) all the Objections against the Universality of Christ's Death, are easily solved; neither is it needful to recur to the Ministry of Angels, & those other Miraculous Means, which, they say, God useth, to manifest the Doctrine and History of Christ's Passion unto such, who (living in the places of the World, where the outward Preach∣ing of the Gospel is unknown) have well improved the first and common Grace. For as hence it well follows, that some of the Old Philosophers might have been saved; so also may some (who by Providence are cost into those Remote Parts of the World, where the Know∣ledge of the History is wanting) be made Partakers of the Divine Mystery, if they receive, and resist not that Grace, A Manifestation whereof is given to every Man to profit withal.* 1.164 This most certain Doctrine being then received, that there is an Evangelical and Saving Light and Grace in all, the Universality of the Love and Mercy of God towards Mankind (both in the Death of his Beloved Son, the Lord Jesus Christ, and in the Manifestation of the Light in the Heart) is established and confirmed, against all the Objections of such as deny it. Therefore Christ hath tasted Death for every Man;* 1.165 not only for all kinds of Men, as some vainly talk; but for Every Man, of all kinds: The Benefit of whose Offering, is not only extended to such who have the distinct outward Knowledge of his Death and Sufferings, as the same is declared in the Scriptures: but even unto those, who are necessarily excluded from the Benefit of this Know∣ledge, by some inevitable Accident. Which Knowledge we willingly confess to be very Profitable and Com∣fortable; but not absolutely Needful unto such, from whom God himself hath with-held it; yet they may be made Partakers of the Mystery of his Death (tho' ignorant of the History) if they suffer his Seed and Light (inlightning their Hearts) to take place,

(in which Light, communion with the Father and the Son is enjoyed) so as of wicked Men, to become holy; and Lovers of that Power, by whose inward and secret Touches, they feel themselves turned from the Evil to the Good, and learn to do to others, as they would be done by; in which Christ himself affirms all to be included. As They have then falsly and erroneously taught, who have denied Christ to have died for all Men; so neither have They suf∣ficiently taught the Truth, who affirming him to have died for all, have added the absolute necessity of the outward Knowledge thereof, in order to obtain its saving Effect. Among whom the Remonstrants of Holland have been chiefly wanting, and many other Assertors of Universal Redemption; in that they have not placed the Extent of his Salvation in that Divine and Evangelical Principle of Light and Life wherewith Christ hath inlightned every Man that cometh into the World; which is excellently and evidently held forth in these Scriptures, Gen. 6.3. Deut. 30.14. John 1.7, 8, 9, 16, Rom. 10.8. Titus 2.11.

HItherto we have considered Man's fallen, lost, corrupted and degenerated Condition.

Now it is fit to enquire, How and by what means he may come to be Freed out of this miserable and de∣praved Condition: Which in these two Propositions is declared and demonstrated; which I thought meet to place together, because of their Affinity; the one being, as it were, an Explanation of the other.

* 1.166As for that Doctrine, which these Propositions chiefly strike at, to wit, Absolute Reprobation: ac∣cording to which some are not afraid to assert,

That God, by an Eternal and Immutable Decree, hath Predestinated to Eternal Damnation the far greater part of Mankind, not considered as Made, much less as Fallen, without any respect to their

Disobedience or Sin; but only for the demonstra∣ting of the Glory of his Justice; and that for the bringing this about, he hath appointed these mi∣serable Souls necessarily to walk in their wicked Ways, that so his Justice may lay hold on them: And that God doth therefore not only suffer them, to be liable to this Misery in many parts of the World, by with-holding from them the Preaching of the Gospel, and Knowledge of Christ; but even in those places where the Gospel is preached, and Salvation by Christ is offered; whom, though he publickly invite them, yet he justly condemns for Disobedience, albeit he hath with-held from them all Grace, by which they could have laid hold on the Gospel, viz. Because he hath by a secret Will, unknown to all Men, ordained and decreed with∣out any respect had to their Disobedience or Sin) that they shall not obey, and that the offer of the Gospel shall never prove effectual for their Salva∣tion; but only serve to aggravate and occasion their greater Condemnation.

I say, As to this Horrible and Blasphemous Do∣ctrine, our Cause is common with many others, who have both Wisely and Learnedly, according to Scripture, Reason, and Antiquity, refuted it: Seeing then that so much and so well, is said al∣ready against this Doctrine, that little can be super-added, except what hath been said already▪ I shall be short in this respect. Yet, because it lies so in Opposition to my way, I cannot let it alto∣gether pass.

§. I. First;* 1.167 We may safely call this Doctrine a Novelty, seeing the first Four Hundred Years after Christ, there is no mention made of it: For as it is contrary to the Scripture's Testimony, and to the Tenor of the Gospel; so all the Ancient Wri∣ters, Teachers, and Doctors of the Church, pass it over with a profound Silence.* 1.168 The first Foun∣dations of it were laid in the later Writings of

Augustin; who, in his Heat against Pelagius, let fall some expressions, which some have unhappily gleaned up, to the establishing of this Error; thereby contradicting the Truth, and sufficiently gain-saying many others, and many more and fre∣quent Expressions of the same Augustin. After∣wards was this Doctrine fomented by Dominicus a Friar, and the Monks of his Order; and at last unhappily taken up by John Calvin, (otherwise a Man in divers respects to be commended) to the great Staining of his Reputation, and Defamation both of the Protestant and Christian Religion: Which, tho' it received the Decrees of the Synod of Dort for its Confirmation, hath since lost ground, and begins to be exploded by most Men of Learn∣ing and Piety in all Protestant Churches. How∣ever we should not oppugn it for the Silence of the Ancients, Paucity of its Assertors, or for the Learnedness of its Opposers, if we did observe it to have any real bottom in the Writings or Say∣ings of Christ and the Apostles; and that it were not highly Injurious to God himself, to Jesus Christ our Mediator and Redeemer; and to the Power, Vertue, Nobility and Excellency of his Blessed Gospel; and last∣ly, unto all Mankind.

* 1.169§. II. First; It is highly Injurious to God, because it makes him the Author of Sin; which of all things is most contrary to his Nature. I confess the Assertors of this Principle deny this Conse∣quence; but that is but a meer Illusion, seeing it so naturally follows from their Doctrine, and is equally Ridiculous, as if a Man should pertinaci∣ously deny, that One and Two makes Three. For if God has decreed that the Reprobated Ones shall perish, without all respect to their evil Deeds, but only of his own Pleasure; and if he hath also decreed, long before they were in Being, or in a Capacity to do Good or Evil, that they should walk in those wicked Ways, by which, as by a

secondary Means, they are led to that end: Who, I pray, is the first Author and Cause thereof, but God, who so willed and decreed? This is as na∣tural a Consequence as any can be: And therefore, altho' many of the Preachers of this Doctrine have sought out various, strange, strained and intricate Distinctions, to defend their Opinion, and evite this horrid Consequence; yet some, and that of the most Eminent of them, have been so plain in the matter, as they have put it beyond all doubt. Of which I shall instance a few among many Passages. * 1.170 I say, That by the Ordination and Will of God, Adam fell. God would have Man to fall. Man is blinded by the Will and Commandment of God. We refer the Causes of Hardening us to God. The highest or remote Cause of Hardening is the Will of God. It follow∣eth, that the hidden Counsel of God is the Cause of Hardening. These are Calvin's Expressions. a 1.171 God (saith Beza) hath Predestinated, not only unto Dam∣nation, but also unto the Causes of it, whomsoever he saw meet. b 1.172The Decree of God cannot be excluded from the Causes of Corruption. c 1.173 It is certain (saith Zanchius) that God is the first Cause of Obduration. Reprobetes are held so fast under God's Almighty De∣cree, that they cannot but sin and perish. d 1.174d 1.175 It is the Opinion (saith Paraeus) of our Doctors, That God did inevitably Decree the Temptation and Fall of Man. The Creature Sinneth indeed necessarily, by the most just Judgment of God. Our Men do most rightly affirm, That the Fall of Man was necessary and inevitable, by Accident, because of God's Decree. e 1.176God (saith Martyr) doth incline and force the Wills of wicked Men into great Sins. f 1.177God (saith Zwinglius) moveth the Robber to Kill. He killeth, God forcing him there∣unto. But thou wilt say, He is forced to sin; I permit truly that he is forced. g 1.178 Reprobate Persons (saith Piscator) are absolutely ordained to this two-fold end; To undergo Everlasting Punishment, and necessarily to sin; and therefore to sin, that they may be justly Punished.

If these Savings do not plainly and evidently Import, that God is the Author of Sin, we must not then seek these Men's Opinions from their Words, but some way else: It seems as if they had assumed to themselves that monstrous and two-fold Will they feign of God; one by which they declare their Minds openly, and another more secret and hidden, which is quite contrary to the other. Nor doth it at all help them, to say, That Man Sins willingly; since their Willingness, Proclivity, and Propensity to Evil, is (according to their Judgment) so necessarily imposed upon them, that he cannot but be Willing, because God hath Willed and De∣creed him to be so. Which Shift is just as if I should take a Child uncapable to resist me, and throw it down from a great Precipice; the weight of the Child's Body indeed makes it go readily down, and the Violence of the Fall upon some Rock or Stone, beats out its Brains, and kills it. Now then, I pray, tho' the Body of the Child goes willingly down (for I suppose, as to its Mind, it is uncapable of any Will) and the weight of its Body, and not any immediate stroke of my hand, who perhaps am at a great distance, makes it dye; Whether is the Child, or I, the proper cause of its Deith? Let any Man of Reason judge, if God's part be not (with them) as great, yea more immediate, in the S••ns of Men (as by the Testimonies above brought doth appear) whether doth not this make him not only the Author of Sin, but more Unjust, then the unjustest of Men.

* 1.179§. III. Secondly; This Doctrine is Injurious to God, because it makes him delight in the Death of Sin∣ners; yea, and to will many to dy in their Sins, contrary to these Scriptures, Ezek. 33 11. 1 Tim. 2.3, 4. 2 Pet. 3.9. For if he hath created Men only for this very End, that he might shew forth his Justice and Mercy in them, as these Men affirm; and for effecting thereof hath not only with held

from them the Means of doing Good, but also Pre∣destinated the Evil, that they might fall into it; and that he Inclines and Forces them into great Sins; certainly he must necessarily delight in their Death, and will them to dy; seeing against his own Will he neither doth nor can do any good.

§. IV. Thirdly;* 1.180 It is highly Injurious to Christ our Mediator, and to the Efficacy and Excellency of his Gospel: For it renders his Mediation ineffectual, as if he had not by his Sufferings throughly bro∣ken down the middle Wall, nor yet removed the Wrath of God, nor purchased the Love of God to∣wards all Mankind; if it was afore-decreed, that it should be of no Service to the far greater part of Mankind. It is to no purpose to alledge, that the Death of Christ was of Efficacy enough to have saved all Mankind; if in effect its Vertue be not so far extended, as to put all Mankind into a Capacity of Salvation.

Fourthly;* 1.181 It makes the Preaching of the Gospel a meer Mock and Illusion, if many of these, to whom it is preached be by an irrevocable Decree, ex∣cluded from being benefitted by it: It wholly makes useless the Preaching of Faith and Re∣pentance, and the whole Tenor of the Gospel-Promises and Threatnings, as being all relative to a former Decree and Means before appointed to such: Which, because they cannot fail, M•• needs do nothing but wait for that Irresistible Juncture, which will come, tho' it be but at the last hour of his Life, if he be in the Decree of Election: And be his Diligence and Waiting what it can, he shall never Attain it, if he belong to the Decree of Reprobation.

Fifthly; It makes the Coming of Christ,* 1.182 and his Propitiatory Sacrifice, which the Scripture affirms to have been the Fruit of God's Love to the World, and transacted for the Sins and Salvation of all Men, to have been rather a Testimony of God's Wrath

to the World, and one of the greatest Judgments, and severest Acts of God's Indignation towards Mankind; it being only ordain'd to save a very few, and for the Hardening, and Augmenting the Condemnation of the far greater number of Men, because they be∣lieve not truly in it; the Cause of which Unbelief again (as the Divines [so called] above assert) is the hidden Counsel of God: Certainly the Com∣ing of Christ was never to them a Testimony of God's Love, but rather of his Implacable Wrath: And if the World may be taken for the far greater number of such as live in it, God never loved the World, according to this Doctrine, but rather hated it greatly, in sending his Son to be Crucified in it.

* 1.183§. V. Sixthly; This Doctrine is highly Injurious to Mankind; for it renders them in a far worse Con∣dition, than the Devils in Hell. For these were sometimes in a capacity to have stood, and do suffer only for their own Guilt; whereas many Millions of Men are for ever tormented, accord∣ing to them, for Adam's Sin, which they neither knew of, nor ever were accessary to. It renders them worse than the Beasts of the Field, of whom the Master requires no more than he is able to perform; and if they be killed, Death to them is the end of Sorrow; whereas Man is for ever tor∣mented,* 1.184 for not doing that which he never was able to do. It puts him into a far worse Condi∣tion than Pharaoh put the Israelites: For tho' he with-held Straw from them; yet by much Labour and Pains they could have gotten it: But from Men they make God to with-hold all means of Salvation, so that they can by no means attain it. Yea, they place Mankind in that condition, which the Poets seign of Tantalus,* 1.185 who oppressed with Thirst, stands in Water up to the Chin, yet can by no means reach it with his Tongue; and being tormented with Hunger, hath Fruit hanging at his

very Lips, yet so as he can never lay hold on them with his Teeth; and these things are so near him, not to nourish him, but to torment him. So do these Men. They make the outward Creation of the Works of Providence, the Smitings of the Con∣science, sufficient to Convince the Heathens of Sin, and so to Condemn and Judge them; but not at all to help them to Salvation. They make the Preach∣ing of the Gospel, the offer of Salvation by Christ, the Use of the Sacraments, of Prayer and good Works, sufficient to Condemn those they account Reprobates within the Church; serving only to in∣form them, to beget a seeming Faith, and vain Hope; yet, because of a secret Impotency, which they had from their Infancy, all these are wholly ineffectual to bring them the least step towards Salvation; and do only contribute to render their Condemnation the greater, and their Torments the more violent and intolerable.

Having thus briefly Removed this false Doctrine, (which stood in my way) because they that are de∣sirous, may see it both Learnedly and Piously Re∣futed by many others; I come to the matter of our Proposition, which is; That God out of his infinite Love, who delighteth not in the Death of a Sinner, but that all should live and be saved, hath sent his only Be∣gotten Son into the World, that whosoever believeth in him, might be saved: Which also is again affirmed in the Sixth Proposition, in these words,* 1.186 Christ then tasted Death for every Man, of all kinds. Such is the Evidence of this Truth, delivered almost wholly in the express words of Scripture, that it will not need much Probation. Also, because our Assertion herein is common with many others, who have both Earnestly and Soundly, according to the Scripture, pleaded for this Universal Redemption; I shall be the more brief in it, that I may come to that, which may seem more singularly and peculiarly ours.

* 1.187§. VI. This Doctrine of Universal Redemption, or Christ's dying for all Men, is of it self so evident from the Scripture-Testimony, that there is scarce found any other Article of the Christian Faith, so frequently, so plainly, and so positively Asserted. It is that, which maketh the Preaching of Christ to be truly termed the Gospel or an Annunciation of Glad-Tidings to all. Thus the Angel declared the Birth and Coming of Christ to the Shepherds to be, Luke 2.10. Behold, I bring you good Tidings of great Joy, which shall be to All People: He saith not, to a Few. Now if this Coming of Christ had not brought a Possibility of Salvation to all, it should rather have been accounted, Bad Tidings of great Sorrow to most People; neither should the Angel have had reason to have sung, Peace on Earth, and good Will towards Men, if the greatest part of Man∣kind had been necessarily shut out from receiving any benefit by it. How should Christ have sent cut His to Preach the Gospel to every Creature, Mark 16.15. (a very Comprehensive Commission) that is, to every Son and Daughter of Mankind, without all Exception? He commands them to preach Salvation to all, Repentance and Remission of Sins to all; Warning every one, and Exhorting every one, as Paul did Col. 1.28.* 1.188 Now how could they have preached the Gospel to every Man, as became the Ministers of Jesus Christ, in much assurance, if Salvation by that Gospel had not been possible unto all? What! if some of those had asked them, or should now ask any of the Doctors, who deny the Universality of Christ's Death, and yet preached it to all promis∣cuously, Hath Christ died for me? How can they, with Confidence, give a certain Answer to this Question? If they give a Conditional Answer, as their Prin∣ciple obligeth them to do, and say, If thou Repent, Christ hath died for thee; doth nor the same Question still recur? Hath Christ died for me, so as to make Repentance possible to me? To this they can answer

nothing; unless they run in a Circle. Whereas the Feet of those, that bring the glad Tidings of the Gospel of Peace, are said to be Beautiful; for that they preach the Common Salvation, Repentance unto All; offering a Door of Mercy and Hope to All, through Jesus Christ, who gave himself a Ransom for All. The Gospel invites All: And certainly by the Gospel, Christ intended not to deceive and delude the greater part of Mankind, when he invites, and cryeth, saying; Come unto me all ye that are weary and heavy laden, and I will give you rest. If All then ought to seek after him, and to look for Salvation by him, he must needs have made Salvation possible to All: For who is bound to seek after that, which is impossible? Certainly it were a Mocking of Men, to bid them do so. And such as deny, that by the Death of Christ, Salvation is made possible to all Men, do most Blasphemously make God mock the World, in giving his Servants a Commission to Preach the Gospel of Salvation unto all, while he hath before de∣creed, that it shall not be Possible for them to re∣ceive it.* 1.189 Would not this make the Lord to send forth his Servants with a Lye in their Mouth, (which were Blasphemous to think) commanding them, to bid All and Every One Believe, That Christ died for them, and had purchased Life and Salvation: Whereas it is no such thing, according to the fore∣mentioned Doctrine? But seeing Christ, after he arose, and perfected the Work of our Redemption, gave a Commission to preach Repentance, Remission of Sins, and Salvation to all; it is manifest, that he died for all. For He that hath Commissionated his Servants thus to Preach, is a God of Truth, and no Mocker of poor Mankind; neither doth he require of any Man, that which is simply impos∣sible for him to do: For that no Man is bound to do that which is impossible, is a Principle of Truth, ingraven in every Man's Mind. And seeing he is both a most Righteous and Merciful God, it

cannot at all stand either with his Justice or Mercy, to bid such Men Repent or Believe, to whom it is impossible.

§. VII. Moreover, if we regard the Testimony of the Scripture in this matter; where there is not one Scripture, which I know of, that affirmeth, Christ not to die for All; there are divers, that posi∣tively and expresly assert, He did; as, 1 Tim. 2.1, 3,* 1.190 4, 6. I exhort therefore, that first of all, Supplica∣tions, Prayers, Intercessions, and giving of Thanks, be made for all Men, &c. For this is good and acceptable in the sight of God our Saviour, who will have all Men to be saved, and to come to the Knowledge of the Truth; who gave himself a Ransom for All, to be testified in due time. Except we will have the Apostle here to assert quite another thing than he intended, there can be nothing more plain to confirm what we have asserted. And this Scripture doth well an∣swer to that manner of Arguing, which we have hitherto used: For, first, the Apostle here recom∣mends them to Pray for all Men: And to obviate such an Objection, as if he had said with our Ad∣versaries, Christ prayed not for the World, neither wil∣leth be us to pray for all; because he willeth not that all should be saved, but hath ordained many to be damned, that he might shew forth his Justice to them; he ob∣viates,* 1.191 I say, such an Objection, telling them, that it is good and acceptable in the sight of God, who will have all Men to be saved. I desire to know, what can be more expresly affirmed, or can any two Pro∣positions be stated in terms more contradictory, than these two; God willeth not some to be saved; and God willeth all Men to be saved, or God will have no Man perish. If we believe the last, as the Apostle hath affirmed, the first must be destroyed; seeing of Contradictory Propositions, the one being placed, the other is destroyed. Whence (to conclude) he gives us a Reason of his Willingness, that all Men should be saved, in these words, Who gave himself a

Ransom for all; as if he would have said, Since Christ Died for all, since he gave himself a Ransom for all, therefore he will have all Men to be saved. This Christ himself gives, as the Reason of God's Love to the World, in these words: John 3.16. God so loved the World, that he gave his Only Begotten Son, that whosoever believeth in him, should not perish, but have Everlasting Life; compared with 1 John 4.9. This (whosoever) is an Indefinite Term, from which no Man is excluded. From all which then, I thus Argue:

Argum. ••

• For whomsoever it is lawful to Pray, to them Salvation is possible:
• But it's lawful to Pray for every Individual Man in the whole World:
• Therefore Salvation is possible unto them.

I prove the Major Proposition thus:

Arg. ••.

• No Man is bound to pray for that which is im∣possible to be attained;
• But every Man is bound and commanded to pray for all Men:
• Therefore it is not impossible to be obtained,

I prove also this Proposition further, thus;

Arg. 3.

• No Man is bound to pray, but in Faith:
• But he that prayeth for that, which he judges sim∣ply impossible to be obtained, cannot pray in Faith:
• Therefore, &c.

Again:

Arg. 4.

• That which God willeth, is not impossible:
• But God willeth all Men to be saved:
• Therefore it is not impossible.

And Lastly;

Arg. 5.

• Those, for whom our Saviour gave himself a Ransom, to such Salvation is possible:
• But our Saviour gave himself a Ransom for all:
• Therefore Salvation is possible.

[Proof 1] §. VIII. This is very positively affirmed, Heb. 2. 9. in these words: But we see Jesus, who was made a little lower than the Angels, for the suffering of Death,

crowned with Glory and Honour, that he by the Grace of God might taste Death for every Man. He that will but open his Eyes, may see this Truth here asserted. If he tasted Death for every Man, then cer∣tainly there is no Man for whom he did not taste Death; then there is no Man, who may not be made a sharer of the benefit of it: For he came not to condemn the World, but that the World through him might be saved, John 3.17. He came not to judge the World, but to save the World, John 12.37. Wnere∣as,* 1.192 according to the Doctrine of our Adversaries, he rather came to condemn the World, and judge it; and not that it might he saved by him, or to save it. For if he never came to bring Salvation to the greater part of Mankind, but that his com∣ing, tho' it could never do them good, yet shall augment their Condemnation; from thence it ne∣cessarily follows, that he came not of Intention to Save, but to Judge and Condemn the greater part of the World, contrary to his own express Testimony; and as the Apostle Paul, in the words above-cited, doth assert Affirmatively, That God wil∣leth the Salvation of all; so doth the Apostle Peter assert Negatively, That he willeth not the perishing of any, 2 Pet. 3.9. The Lord is not slack concerning his Promise, as some Men count slackness, but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance. And this is Correspondent to that of the Prophet Ezekiel, 33.11. As I live, saith the Lord, I have no pleasure in the death of the Wicked, but that the Wicked turn from his way and live. If it be safe to believe God, and trust in him, we must not think, that he intends to cheat us by all these Expressions through his Ser∣vants; but that he was in good earnest. [Proof 2] And that this Will and Desire of his hath not taken effect, the blame is on our parts, (as shall be after spoken of) which could not be, if we never were in any capacity of Salvation, or that Christ had never

died for us; but left us under an impossibility of Salvation. What means all those earnest Invitations, all those serious Expostulations, all those regre••ting Contemplations, wherewith the Holy Scriptures are full? As, Why will ye die, O House of s••el? Why will ye not come unto me, that ye might have Life? I have waited to be gracious unto you: I have s••g••t to gather you: I have knocked at the door of your Hearts: Is not your destruction of your selves? I have called all the day long. If Men, who are so invited, be under no capacity of being saved, if Salvation be im∣possible unto them; shall we suppose God in this, to be no other, but like the Author of a Romance, or Master of a Comedy, who amuses and raises the various Affections and Passions of the Spectators, by divers and strange Accidents; sometimes leading them into Hope, and sometimes into Despair? All those Actions, in effect, being but a meer Illusion, while he hath appointed what the Conclusion of all shall be.

[Proof 3] Thirdly; This Doctrine is abundantly confirmed by that of the Apostle, 1 John 2.1, 2. And if any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous. And he is the Propitiation for our Sins; and not ours only, but also for the Sins of the whole World. The way which our Adversaries take to evite this Testimony,* 1.193 is most foolish and ridiculous: The [World] here, say they, is the World of Believers: For this Commentary, we have nothing but their own Assertion; and so, while it manifestly destroys the Text, may be justly rejected. For, first, let them shew me, if they can, in all the Scripture, where the [whole World] is taken for Believers only; I shall shew them, where it is many times taken for the quite contrary; as, The World knows me not: The World receives me not: I am not of this World: Besides all these Scriptures, Psalm 17.14. Isai. 13.11. Mat. 18.7. John 7.7. & 8.26. & 12.19. & 14.17. & 15.18, 19. & 17.14. & 18.20.

1 Cor. 1.21. & 2.12. & 6.2. Gal. 6.14. James 1.27. 2 Pet. 2.20. 1 John 2.15. & 3.1. & 4.4, 5. and many more. Secondly; The Apostle, in this very place, contra-distinguisheth the World from the Saints, thus; And not for ours only, but for the Sins of the whole World: What means the Apostle by (Ours) here? Is not that the Sins of Believers? Was not he one of those Believers? And was not this an universal Epistle, written to all the Saints, that then were? So that according to these Men's Comment, there should be a very unnecessary and foolish Redundancy in the Apostle's words as if he had said, He is a Propitiation not only for the Sins of all Believers, but for the Sins of all Believers: Is not this to make the Apostle's words void of good Sense? Let them shew us, where-ever there is such a manner of speaking in all the Scripture; where any of the Pen-men first name the Believers in Concreto with themselves, and then contra-distinguish them from some other whole World Believers. That (whole World) if it be of Believers, must not be the World we live in. But we need no better Interpreter for the Apostle, than himself; who uses the very same Expression and Phrase in the same Epistle, chap. 5.16. saying We know that we are of God, and the whole World lieth in Wickedness: There cannot be found in all the Scrip∣ture, two places which run more parallel; seeing in both, the same Apostle, in the same Epistle, to the same Persons, contra-distinguisheth himself, and the Saints, to whom he writes, from the whole World; which, according to these Men's Commen∣tary, ought to be understood of Believers: As if John had said, We know particular Believers are of God; but the whole World of Believers lieth in Wickedness. What absurd wresting of Scripture were this? And yet it may be as well pleaded for, as the other; for they differ not at all. Seeing then that the Apostle John tells us plainly, That Christ not only died for him, and for the Saints, and Members of

the Church of God, to whom he wrote; but for the whole World: Let us then hold it for a certain and undoubted Truth, notwithstanding the Cavils of such as oppose.

This might also be proved from many more Scripture-Testimonies, if it were at this season needful. All the Fathers, so called, and Doctors of the Church, for the first Four Centuries, preached this Doctrine; according to which they boldly held forth the Gospel of Christ,* 1.194 and Efficacy of his Death; inviting and intreating the Heathens to come and be Partakers of the Benefits of it; shew∣ing them, how there was a Door open for them All to be saved, through Jesus Christ; not telling them, that God had Predestinated any of them to Damnation, or had made Salvation impossible to them, by with-holding Power and Grace, neces∣sary to believe, from them. But of many of their Sayings, which might be alledged, I shall only in∣stance a few.

Augustine, on the 95th Psalm, saith

The Blood of Christ is of so great Worth, that it is of no less value than the whole World.

[Proof 4] Prosper ad Gall. c. 9.

The Redeemer of the World gave his Blood for the World,* 1.195 and the World would not be Redeemed, because the Darkness did not receive the Light. He that saith, The Saviour was not Crucified for the Re∣demption of the whole World, looks not to the Vertue of the Sacrament, but to the part of In∣fidels; since the Blood of our Lord Jesus Christ is the Price of the whole World; from which Redemption they are Strangers, who either de∣lighting in their Captivity, would not be Re∣deemed, or after they were Redeemed, returned to the same Servitude.

The same Prosper, in his Answer to Vincentius's first Objection:

Seeing therefore because of one common Nature, and cause in Truth, underta∣ken

by our Lord, all are rightly said to be Re∣deemed; and nevertheless, all are not brought out of Captivity: The property of Redemption, without doubt, belongeth to those, from whom the Prince of this World is shut out, and now are not Vessels of the Devil, but Members of Christ; whose Death was so bestowed upon Mankind, that it belonged to the Redemption of such, who were not to be regenerated. But so, that that which was done by the Example of one, for all, might, by a singular Mystery, be cele∣brated in every one. For the Cup of Immorta∣lity, which is made up of our Infirmity and the Divine Power, hath indeed that in it, which may Profit all; but if it be not Drank, it doth not Heal.

The Author de vocat. Gentium, lib. 11. cap. 6.

There is no cause to doubt, but that our Lord Jesus Christ died for Sinners and wicked Men; and if there can be any found, who may be said not to be of this Number, Christ hath not died for all; he made himself a Redeemer for the whole World.

Chrysostom on John 1.

If he Inlightens every Man coming into the world; How comes it, that so many Men remain without Light? For all do not so much as acknowledge Christ; How then doth he enlighten every Man? He illumi∣nates indeed so far as in him is; but if any, of their own accord, closing the Eyes of their Mind, will not direct their Eyes unto the Beams of this Light;* 1.196 the cause that they remain in Darkness, is not from the Nature of the Light, but through their own Malignity; who willingly have ren∣der'd themselves unworthy of so great a Gift: But why believed they not? Because they would not: Christ did his part.

The Arclatensian Synod, held about the Year 490.

Pronounced him accursed, who should say, that

Christ hath not died for all, or that he would not have all Men to be saved.

Ambr. on Psal. 118. Ser••. 8.

The mystical Son of Righteousness is arisen to all; he came to all; he suffered for all; and rose again for all: And therefore he suffered, that he might take away the Sin of the World: But if any one believe not in Christ, he Robs himself of this general Benefit even as if one by closing the Windows,* 1.197 should hold out the Sun-Beams; the Sun is not there∣fore not arisen to all, because such a one hath so robbed himself of its heat: But the Sun keeps its Prerogative; it is such a ones Imprudence, that he shuts himself out from the common Benefit of the Sun.

The same Man, in his 11th Book of Cain and Abel, cap. 13. saith; Therefore he brought un∣to

All the means of Health; that whosoever should Perish, may ascribe to himself the causes of his Death, who would not be cured, when he had the Remedy, by which he might have escaped.

§. IX. Seeing then, that this Doctrine of the Universality of Christ's Death is so certain and agreeable to the Scripture-Testimony, and to the sense of the purest Antiquity; it may be wondered, how so many, some whereof have been esteemed not only Learned, but also Pious, have been capable to fall into so gross and strange an Error. But the cause of this doth evidently appear, in that the way and Method, by which the Vertue and Efficacy of his Death is communicated to all Men, hath not been rightly understood, or indeed hath been erroneously Affirmed. The Pelagians,* 1.198 ascri∣bing all to Man's Will and Nature, denied Man to have any Seed of Sin conveyed to him from Adam. And the Semi-Pelagians making Grace as a Gift following upon Man's Merit, or right im∣proving of his Nature; according to their known

Principle, Facienti quod in se est, Deus non deneg•• gratiam.

This gave Augustin, Prosper, and some others, occasion, labouring in opposition to these Opini∣ons, to magnifie the Grace of God, and paint out the Corruptions of Man's Nature (as the Proverb is, of those that seek to make straight a crooked Stick) to incline to the other extream.* 1.199 So also the Reformers, Luther and others, finding among other Errors, the strange Expressions used by some of the Popish Scholasticks, concerning Free-Will, and how much the Tendency of their Principles is to exalt Man's Nature, and lessen God's Grace; having all those Sayings of Augustin, and others, for a Pattern, through the like Mistake run upon the same extream: Tho' afterwards the Lutherans, seeing how far Calvin and his Followers drove this matter, (who, as a Man of subtile and profound Judgment, fore-seeing where it would Land, re∣solved above-board to assert, That God had de∣creed the Means, as well as the End, and therefore had ordained Men to Sin, and excites them there∣to; which he labours earnestly to defend) and that there was no avoiding the making of God the Author of Sin; thereby received occasion to dis∣cern the falfity of this Doctrine, and disclamed it; as appears by the latter Writings of Melancthon,* 1.200 and the Mompelgartensian Conference, where Lucas Osiander, one of the Collocutors, terms it Impious; calls it a making God the Author of Sin; and a horrid and horrible Blasphemy. Yet, because none of those who have asserted this Universal Redemption, since the Reformation, have given a clear, distinct, and satisfactory Testimony, how it is communicated to all, and so have fallen short of fully declaring the Perfection of the Gospel-Dispensation: Others have been thereby the more strengthened in their Errors. Which I shall illustrate by one singular Example.

The Arminians and other Assertors of Universal Grace, use this, as a chief Argument.

That which every Man is bound to believe, is true;

But every Man is bound to believe that Christ died for him;

Therefore, &c.

Of this Argument the other Party deny the As∣sumption, saying; That they, who never heard of Christ, are not obliged to believe in him; and seeing the Remonstrants (as they are commonly called) do generally themselves acknowledge, that without the outward Knowledge of Christ, there is no Salvation; that gives the other Party yet a stronger Argu∣ment for their precise Decree of Reprobation.* 1.201 For, say they, seeing we all see really, and in effect, that God hath with held from many Generations, and yet from many Nations, that Knowledge which is ab∣solutely needful to Salvation, and so hath rendered it simply impossible unto them; Why may he not as well with hold the Grace necessary to make a saving Appli∣cation of that Knowledge, where it is preached? For there is no ground to say, That this was Injustice in God, or Partiality, more than his leaving those others in utter Ignorance; the one being but a with-holding Grace to apprehend the Object of Faith; the other, a with-drawing the Object it self. For answer to this, they are forced to draw a Conclusion from their former Hypothesis, of Christ's dying for all, and God's Mercy and Justice, saying. That if these Heathens, who live in these remote places, where the outward Knowledge of Christ is not, did improve that common Knowledge they have, to whom the outward Creation is for an Object of Faith; by which they may gather, that there is a God; then the Lord would, by some Providence, either send an Angel to tell them of Christ, or convey the Scriptures to them, or bring them some way to an opportunity to meet with such as might inform them. Which, as it gives always too much to the Power and Strength of Man's Will

and Nature, and favours a little of Socinianism and Pelagianism, or at least of Semi-Pelagianism; so, since it is only built upon probable Conjectures, neither hath it evidence enough to convince any, strongly tainted with the other Doctrine; nor yet doth it make the Equity and wonderful Harmony of God's Mercy and Justice towards all, so manifest to the Understanding. So that I have often observed, that these Assertors of Universal Grace, did far more pithly and strongly overturn the false Do∣ctrine of their Adversaries, than they did establish and confirm the Truth and Certainty of their own. And tho' they have Proof, sufficient from the holy Scriptures to confirm the Universality of Christ's Death,* 1.202 and that none are precisely, by any irre∣vocable Decree, excluded from Salvation; yet I find, when they are pressed, in the respects above mentioned, to shew how God hath so far equally extended the Capacity to partake of the Benefit of Christ's Death unto all, as to communicate unto them a sufficient way of so doing, they are some∣what in a strait, and are put more to give us their Conjectures, from the certainty of the former pre∣supposed Truth, to wit, (that because Christ hath certainly died for all, and God hath not rendred Salvation impossible to any, therefore there must be some way or other, by which they may be saved, which must be by improving some common Grace, or by gathering from the Works of Crea∣tion and Providence) than by really demonstrating, by convincing and spiritual Arguments, what that way is.

§. X. It falls out then, that as Darkness, and the great Apostacy, came not upon the Christian World all at once, but by several Degrees, one thing making way for another; until that thick and gross Vail came to be overspread, wherewith the Nations were so blindly covered, from the seventh and eigth, until the sixteenth Century; even as

the Darkness of the Night comes not upon the outward Creation at once, but by degrees, ac∣cording as the Sun declines in each Horizon; so neither did that full and clear Light and Know∣ledge of the glorious Dispensation of the Gospel of Christ, appear all at once; the work of the first Witnesses being more to testifie against, and dis∣cover the Abuses of the Apostacy, than to esta∣blish the Truth in Purity. He that comes to build a new City, must first remove the old Rubbish, before he can see to lay a new foundation; and he that comes to a House greatly Polluted, and full of Dirt, will first sweep away and remove the Filth, before he put up his own good and new Furniture. The dawning of the Day dispels the Darkness, and makes us see the things that are most Conspicuous; but the distinct discovering and discerning of things, so as to make a certain and perfect Observation, is reserved for the arising of the Sun, and its shining in full Brightness. And we can, from a certain Experience, boldly affirm, that the not waiting for this, but building among, yea, and with the Old Popish Rubbish; and setting up before a full Purgation, hath been to most Protestants, the foundation of many a Mistake, and an occasion of unspeakable Hurt.* 1.203 Therefore the Lord God, who, as he seeth meet, doth communicate and make known to Man, the more full, evident, and perfect Knowledge of his Everlasting Truth, hath been pleased to reserve the more full Discovery of this Glorious and E∣vangelical Dispensation, to this our Age, albeit divers Testimonies have thereunto been born by some noted Men in several Ages, as shall here∣after appear. And for the greater Augmentation of the Glory of his Grace, that no Man might have whereof to boast, he hath raised up a few despicable and illiterate Men; and for the most part Mechanicks, to be the Dispensers of it; by which

Gospel, all the Scruples, Doubts, Hesitations and Ob∣jections, above-mentioned, are easily and evidently answered: and the Justice, as well as Mercy of God, according to their divine and heavenly Harmony, are exhibited, established and confirmed. Accord∣ing to which certain Light and Gospel, as the knowledge thereof hath been manifested to us, by the Revelation of Jesus Christ in us, fortified by our own sensible Experience, and sealed by the Testimony of the Spirit in our Hearts; we can confidently affirm, and clearly evince, according to the Testimony of the Holy Scriptures, the fol∣lowing Points:

* 1.204§. XI. First; That God, who out of his infinite Love, sent his Son, the Lord Jesus Christ, into the World, who tasted Death for every Man, hath given to every Men, whether Jew or Gentile, Turk or Scythian, Indian or Barbarian, of whatsoever Na∣tion,* 1.205 Country or Place, a certain Day or Time of Visitation, during which Day or Time, it is possible for them to be saved, and to partake of the Fruit of Christ's Death.

[Prop. II] Secondly; That for this end God hath communi∣cated and given unto every Man a Measure of the Light of his own Son, a Measure of Grace or a Mea∣sure of the Spirit;* 1.206 which the Scripture expresses by several Names; as sometimes of the Seed of the Kingdom, Mat. 13.18, 19. The Light that makes all things manifest, Eph. 5.13. The Word of God, Rom. 10.18. or Manifesitations of the Spirit, given to profit withal 1 Cor. 12.7. A Talent, Mat. 25.15. A little Leaven, Mat. 13.33. The Gospel preached in every Creature, Col. 1.23.

[Prop. III] Thirdly; That God, in and by this Light and Seed, invites,* 1.207 calls, exhorts, and strives with every Man, in order to save him; which, as it is received, and not resisted, works the Salvation of All, even of those who are ignorant of the Death and Sufferings of Christ, and of Adam's Fall, both by bringing them

to a sense of their own Misery, and to be sharers in the Sufferings of Christ inwardly, and by making them partakers of his Resurrection, in becoming Holy, Pure and Righteous, and recovered out of their Sins. By which also are saved they that have the knowledge of Christ outwardly, in that it opens their Understanding, rightly to use and apply the things delivered in the Scripture, and to receive the saying use of them: But that this may be resisted and rejected in both, in which then God is said to be resisted and pressed down, and Christ to be again Cru∣cified, and put to open Shame, in and among Men. And to those, as thus resist and refuse him, he becomes their Condemnation.

First then; According to this Doctrine,* 1.208 the Mercy of God is excellently well exhibited, in that none are necessarily shut out from Salvation; and his Justice is demonstrated, in that he condemns none, but such, to whom he really made offer of Salvation; affording them the means sufficient thereunto.

Secondly; This Doctrine, if well weighed,* 1.209 will be found to be the Foundation of Christianity, Sal∣vation and Assurance.

Thirdly;* 1.210 It agrees and answers with the whole Tenor of the Gospel Promises and Threats, and with the Nature of the Ministry of Christ, according to which, the Gospel, Salvation, Repentance, is commanded to be preached to every Creature, without respect of Nations, Kindreds, Families or Tongues.

Fourthly;* 1.211 It magnifies and commends the Merits and Death of Christ, in that it not only accounts them sufficient to save all; but declares them to be brought so nigh unto all, as thereby to be put into the nearest capacity of Salvation.

Fifthly; It exalts above all, the Grace of God,* 1.212 to which it attributeth all good, even the least and smallest Actions that are so; ascribing thereunto,

not only the first Beginnings and Motions of Good, but also the whole Conversion and Salvation of the Soul.

* 1.213Sixthly; It contradicts, overturns, and enervates the false Doctrine of the Pelagians, Semi-Pelagians, Soci∣nians, and others, who exalt the Light of Nature, the Liberty of Man's Will; in that it wholly excludes the Natural Man from having any place or portion in his own Salvation, by any acting, moving or working of his own, until he be first quickned, raised up, and acted by God's Spirit.

* 1.214Seventhly; As it makes the whole Salvation of Man solely, and alone, to depend upon God; so it makes his Condemnation wholly, and in every respect, to be of him∣self; in that he refused, and resisted somewhat, that from God wrestled and strove in his Heart; and forces him to acknowledge God's just Judgment, in rejecting and forsaking of him.

* 1.215Eighthly; It takes away all ground of Despair; in that it gives every one cause of Hope, and certain Assurance, that they may be saved: Neither doth feed any in Security, in that none are certain, how soon their Day may expire: And therefore it is a constant Incitement and Provocation, and lively Incouragement to every Man, to forsake Evil, and close with that which is Good.

* 1.216Ninthly; It wonderfully commends as well the Cer∣tainty of the Christian Religion among Infidels, as it manifests its own Verity to all; in that it's confirmed and established by the Experience of all Men: See∣ing there was never yet a Man found, in any place of the Earth, however Barbarous and Wild, but hath acknowledged, that at some time or other, less or more, he hath found somewhat in his Heart, reproving him for some things Evil, which he hath done; threatning a certain H••er, if he continued in them; as also promising and communicating a certain Peace and Sweetness, as he hath given way to it, and not resisted it.

Tenthly;* 1.217 It wonderfully sheweth the excellent Wisdom of God, by which he hath made the Means of Sal∣vation so Universal and Comprehensive, that it is not needful to recur to those miraculous and strange Ways; seeing, according to this most true Doctrine, the Gospel reacheth All, of whatsoever Condition, Age, or Nation.

Eleventhly; It is really and effectually,* 1.218 tho' not in so many Words, yet by Deeds, established and con∣firmed by all the Preachers, Promulgators, and Doctors of the Christian Religion, that ever were, or now are, even by those that otherways in their Judgment oppose this Doctrine; in that they all, whatever they have been, or are, or whatsoever People, Place or Coun∣try they come to, do preach to the People, and to every Individual among them, that they may be saved; intreating and desiring them to believe in Christ, who hath died for them. So that, what they deny in the general, they acknowledge of every particular; there being no Man to whom they do not preach, in order to Salvation; telling him, Jesus Christ calls, and wills him to believe and be saved; and that if he refuse, he shall therefore be condemned, and that his Condemnation is of himself. Such is the Evidence and Virtue of Truth, that it constrains its Adversaries, even against their wills, to plead for it.

Lastly; According to this Doctrine,* 1.219 the former Argument used by the Arminians, and evited by the Calvinists, concerning every Man's being bound to believe, that Christ died for him, is, by altering the Assumption, render'd Invincible, thus;

That which every Man is bound to believe, is true:

But every Man is bound to believe, that God is mer∣ciful unto him:

Therefore, &c.

This Assumption no Man can deny, seing His Mercies are said to be over all his Works. And herein the Scripture every way declares the Mercy

of God to be, in that he invites and calls Sinners to Repentance, and hath opened a Way of Salva∣tion for them: So that, though those Men be not bound to believe the History of Christ's Death and Passion, who never came to know of it; yet they are bound to believe, that God will be merciful to them, if they follow his ways; and that he is merciful unto them, in that he reproves them for Evil,* 1.220 and incourages them to Good. Neither ought any Man to believe, that God is unmerciful to him, or that he hath from the beginning ordained him to come into the World, that he might be left to his own Evil Inclinations, and so do wickedly, as a Means appointed by God, to bring him to Eternal Damnation; which, were it true, as our Adversaries affirm it to be of many Thousands, I see no reason why a Man might not believe it; for certainly a Man may believe the Truth.

As it manifestly appears, from the thing it self, that these good and excellent Consequences follow, from the Belief of this Doctrine; so from the Pro∣bation of them, it will yet more evidently appear. To which, before I come, it is requisite to speak somewhat concerning the State of the Controversie, which will bring great Light to the matter. For, from the not right understanding of a matter under debate, sometimes both Arguments on the one hand, and Objections on the other, are brought, which do no way hit the Case; and hereby also our Sense and Judgment therein will be more fully understood and opened.

* 1.221§. XII. First then; By this Day and Time of Vi∣sitation, which we say God gives unto all, during which they may be saved,* 1.222 we do not understand the whole time of every Man's Life; tho' to some it may be extended even to the very Hour of Death, as we see in the example of the Thief converted upon the Cross: But, such a Season, at least, as sufficiently exonerateth God of every Man's Condemnation, which

to some may be sooner, and to others later, ac∣cording as the Lord in his Wisdom sees meet. So that many Men may out-live this Day,* 1.223 after which there may be no possibility of Salvation to them, and God justly suffers them to be hardened, as a just Punishment of their Unbelief, and even raises them up, as Instruments of Wrath, and makes them a Scourge one against another. Whence, to Men in this Condition, may be fitly applied those Scriptures, which are abused to prove, That God incites Men necessarily to sin: This is notably ex∣press'd by the Apostle, Rom. 1. from verse 17, to the end; but especially verse 28. And even as they did not like to retain God in their knowledge, God gave them up to a Reprobate Mind, to do those things which are not convenient. That many may out-live this Day of God's Gracious Visitation unto them, is shewn by the Example of Esau, Heb. 12.16.17. who sold his Birth-right; so he had it once, and was capable to have kept it; but afterwards, when he would have inherited the Blessing, he was rejected. This appears also by Christ's weeping over Jerusalem, Luke 19.42. saying, If thou hadst known in this thy day, the things that belong unto thy Peace; but now they are hid from thine Eyes: Which plainly imports, a time when they might have known them, which now was removed from them, tho' they were yet alive; but of this more shall be said hereafter.

§. XIII. Secondly; By this Seed, Grace,* 1.224 and Word of God, and Light, wherewith we say, every one is enlightned, and hath a measure of it, which strives with him, in order to save him; and which may, by the stubbornness and wickedness of Man's will, be quenched, bruised, wounded, pressed down, slain and crucified, we understand not the proper Essence and Nature of God, precisely taken; which is not di••isible into Parts and Measures as being a most pure, simple Being, void of all Composition or Division, and therefore can neither be resisted, hurt, wounded, crucified,

or slain,* 1.225 by all the Efforts and Strength of Men: But we understand a Spiritual, Heavenly, and Invisible Principle, in which God, as Father, Son and Spirit, dwells; a measure of which Divine and Glorious Life is in all Men, as a Seed, which of its own Na∣ture draws, invites, and inclines to God; and this some call Vehiculum Dei, or the Spiritual Body of Christ, the Flesh and Blood of Christ, which came down from Heaven; of which all the Saints do feed, and are thereby nourished unto Eternal Life. And as every unrighteous Action is witnessed against, and reproved by this Light and Seed; so by such Actions it is hurt, wounded and slain, and flees from them, even as the Flesh of Men flees from that which is of a contrary Nature to it. Now, because it is never separated from God nor Christ, but where∣ever it is, God and Christ are as wrapped up there∣in: Therefore, and in that respect, as it is resisted, God is said to be resisted; and where it is born down, God is said to be pressed, as a Cart under Sheaves; and Christ is said to be slain and crucified. And on the contrary, as this Seed is received in the Heart, and suffered to bring forth its natural and proper Effect, Christ comes to be formed and raised, of which the Scripture makes so much mention, calling it, The New Man, Christ within, the Hope of Glory. This is that Christ within, which we are heard so much to speak and declare of, every where Preaching Him up, and Exhorting People to believe in the Light, and obey it, that they may come to know Christ in them, to deliver them from all Sin.

But by this, as we do not at all intend to equal our selves to that Holy Man, the Lord Jesus Christ, who was born of the Virgin Mary, in whom all the Fulness of the God-head dwells Bodily;* 1.226 so nei∣ther do we destroy the Reality of his present Existence, as some have falsly Calumniated us. For, though we affirm, that Christ dwells in us, yet not im∣mediately,

but mediately, as he is in that Seed, which is in us; whereas he, to wit, the Eternal Word, which was with God, and was God, dwelt immediately in that Holy Man. He then is as the Head, and we as the Members; he the Vine, and we the Branches. Now, as the Soul of Man dwells otherwise, and in a far more immediate manner, in the Head and in the Heart, than in the Hands or Legs; and as the Sap, Virtue, and Life of the Vine lodgeth far otherwise in the Stock and Root, than in the Branches; so God dwelleth otherwise in the Man Jesus, than in us. We also freely reject the Heresie of Apollinarius, who deny'd him to have any Soul, but said, The Body was only acted by the God-head: As also the Error of Eutyches, who made the Manhood to be wholly swallowed up of the God-head. Wherefore, as we believe he was a true and real Man; so we also believe, that he continues so to be Glorified in the Heavens, in Soul and Body, by whom God shall Judge the World, in the great and general Day of Judgment.

§. XIV. Thirdly, We understand not this Seed,* 1.227 Light or Grace, to be an Accident, as most Men ignorantly do, but a real Spiritual Substance,* 1.228 which the Soul of Man is capable to feel and apprehend; from which that real, spiritual, inward Birth in Believers raises, called the New Creature, the New Man in the Heart. This seems strange to Carnal-minded Men, because they are not acquainted with it; but we know it, and are sensible of it, by a true and certain Experience; tho' it be hard for Man in his natu∣ral Wisdom to comprehend it, until he come to feel it in himself; and if he should, holding it in the meer Notion, it would avail him little. Yet we are able to make it appear to be true, and that our Faith concerning it, is not without a solid Ground: For it is in and by this Inward and Sub∣stantial Seed in our Hearts, as it comes to receive Nourishment, and to have a Birth or Geniture in

us, that we come to have those Spiritual Senses raised, by which we are made capable of tasting, smelling, seeing and handling the things of God: For a Man cannot reach unto those things by his natural spirit and senses, as is above declared.

Next; We know it to be a Substance, because it subsists in the Hearts of wicked Men, even while they are in their Wickedness, as shall be hereafter proved more at large. Now no Accident can be in a Subject, without it give the Subject its own Deno∣mination; as where Whiteness is in a Subject, there the Subject is called White. So we distinguish be∣twixt Holiness, as it is an Accident, which denomi∣nates Man so,* 1.229 as the Seed receives a place in him; and betwixt this Holy, Substantial Seed, which many times lies in Man's Heart, as a naked Grain in the Stony Ground. So also, as we may distinguish be∣twixt Health and Medicine; Health cannot be in a Body, without the Body be called Healthful, because Health is an Accident; but Medicine may be in a Body that is most Unhealthful, for that it is a Sub∣stance. And, as when a Medicine begins to work, the Body may in some respect be called healthful, and in some respect unhealthful; so we acknowledge, as this Divine Medicine receives place in Man's Heart, it may denominate him in some part Holy and Good; tho' there remain yet a corrupted, unmortified part, or some part of the Evil Humours unpurged out; for where two contrary Accidents are in one Sub∣ject, as Health and Sickness in a Body, the Subject receives its Denomination from the Accident which prevails most. So many Men are called Saints, good and holy Men, and that truly, when this Ho∣ly Seed hath wrought in them, in a good measure, and hath somewhat leavened them into its Nature, tho' they may be yet liable to many Infirmities and Weaknesses, yea, and to some Iniquities. For, as the Seed of Sin, and Ground of Corruption, yea, and the Capacity of yielding thereunto, and some∣times

actually falling, doth not denominate a good and holy Man impious; so neither doth the Seed of Righteousness in Evil Men, and the possibility of their becoming one with it, denominate them good or holy.

§. XV. Fourthly;* 1.230 We do not hereby intend any ways to lessen or derogate from the Atonement and Sacrifice of Jesus Christ; but on the contrary, do magnifie and exalt it. For, as we believe all those things to have been certainly transacted, which are recorded in the Holy Scriptures, concerning the Birth, Life, Mira∣cles, Sufferings, Resurrection and Ascension of Christ; so we do also believe, that it is the Duty of every one to believe it, to whom it pleases God to reveal the fame, and to bring to them the Knowledge of it; yea, we believe it were Damnable Unbelief not to believe it, when so declared, but to resist that Holy Seed, which, if minded, would lead and incline every one to believe it, as it is offered unto them; tho' it revealeth not in every one the outward and explicit Knowledge of it, nevertheless it always assenteth to it, ubi declaratur, where it is declared. Nevertheless, as we firmly believe it was necessary, that Christ should come, that by his Death and Suf∣ferings he might offer up himself a Sacrifice to God for our Sins, who his own self bare our Sins in his own Body on the Tree; so we believe,* 1.231 that the Re∣mission of Sins, which any partake of, is only in and by Vertue of that most Satisfactory Sacrifice, and no otherwise. For it is by the Obedience of that One, that the Free gift is come upon All to Justification. For we affirm, That as all Men partake of the Fruit of Adam's Fall; in that, by reason of that Evil Seed, which through him is communicated unto them, they are prone and inclined unto Evil, tho' Thousands of Thousands be ignorant of Adam's Fall, neither ever knew of the Eating of the Forbidden Fruit; so also many may come to feel the Influence of this Holy and Divine Seed and Light, and be turned

from Evil to Good by it, tho' they knew nothing of Chist's coming in the Flesh, through whose Obedience and Sufferings it is purchased unto them. And as we affirm,* 1.232 it is absolutely needful, that those do believe the History of Christ's outward Appearance, whom it pleased God to bring to the Knowledge of it; so we do freely confess, that even that outward Knowledge is very comfortable to such as are subject to it, and led by the inward Seed and Light. For, not only doth the sense of Christ's Love and Sufferings tend to humble them, but they are thereby also strengthened in their Faith, and incouraged to follow that Excellent Pattern, which he hath left us, who suffered for us, as saith the Apostle Peter, 1 Pet. 2.21. Leaving us an Example, that we should follow his steps: And many times, we are greatly edified and refreshed with the Gracious Sayings which proceed out of his Mouth. The History then is profitable and comfortable with the Mystery, and never without it; but the Mystery is and may be profitable, without the explicit and outward knowledge of the History.

* 1.233But Fifthly; This brings us to another Question, to wit,* 1.234 Whether Christ be in all Men, or no? Which sometimes hath been asked us, and Arguments brought against it; because indeed it is to be found in some of our Writings that Christ is in all Men; and we often are heard, in our publick Meetings and Declarations, to desire every Man to know and be acquainted with Christ in them; telling them, that Christ is in them. It is fit therefore, for it moving of all Mistakes, to say something in this place concerning this matter. We have said be∣fore, how that a Divine, Spiritual and Supernatural Light is in all Men; how that that Divine Superna∣tural Light or Seed is Vehiculum Dei; how that God and Christ dwelleth in it, and is never separated from it; also how that (as it is received and closed with in the Heart) Christ comes to be formed and brought

forth: But we are far from ever having said, That Christ is thus formed in all Men, or in the Wicked: For that is a great Attainment; which the Apostle travelled, that it might be brought forth in the Galatians. Neither is Christ in all Men by way of Union, or indeed, to speak strictly, by way of In∣habitation; because this Inhabitation, as it is gene∣rally taken, imports Union, or the manner of Christ's being in the Saints: As it is written, I will dwell in them, and walk in them, 2 Cor. 6.16. But in regard Christ is in all Men, as in a Seed, yea, and that he never is, nor can be, separate from that holy, pure Seed and Light, which is in All Men; therefore may it be said in a larger Sense, that he is in All, even as we observed before. The Scripture saith, Amos 2.13. God is pressed down as a Cart under Sheaves; and Christ crucified in the Ungodly: Tho' to speak pro∣perly and strictly, neither can God be pressed down, nor Christ, as God, be crucified. In this respect then, as he is in the Seed, which is in All Men, we have said, Christ is in All Men, and have preached and directed All Men to Christ in them;* 1.235 who lies crucified in them, by their Sins and Iniquities; that they may look upon him, whom they have pierced, and repent: Whereby He, that now lies as it were slain and buried in them, may come to be raised, and have dominion in their Hearts over all. And thus also the Apostle Paul preached to the Corin∣thians and Galatians, 1 Cor. 2.2. Christ crucified in them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Greek hath it: This Jesus Christ was that which the Apostle desired to know in them, and make known unto them, that they might come to be sensible, how they had thus been Crucifying Christ; that so they might Repent and be Saved. And forasmuch as Christ is called that Light, that enlightens every Man, The Light of the World; there∣fore the Light is taken for Christ, who truly is the Fountain of Light, and hath his Habitation in it for ever. Thus the Light of Christ is sometimes

called Christ, i. e. that in which Christ is, and from which he is never separated.

§. XVI. Sixthly; It will manifestly appear, by what is above-said, that we understand not this Di∣vine Principle to be any part of Man's Nature, nor yet to be any Reliques of any good, which Adam lost by his Fall; in that we make it a distinct separate thing from Man's Soul, and all the Faculties of it: Yet such is the Malice of our Adversaries, that they cease not sometimes to Calumniate us, as if we preached up a Natural Light, or the Light of Man's Natural Conscience. Next, There are that lean to the Doctrine of Socinus and Pelagius, who perswade themselves, through mistake, and out of no ill design to Injure us, as if this which we Preach up, were some Natural Power and Fa∣culty of the Soul, and that we only differ in the wording of it, and not in the thing it self: Where∣as there can be no greater difference, than is be∣twixt us in that matter: For we certainly know, that this Light, of which we speak, is not only distinct, but of a different Nature from the Soul of Man,* 1.236 and its Faculties. Indeed that Man, as he is a Rational Creature, hath Reason as a natural Faculty of his Soul, by which he can discern things that are Rational, we deny not; for this is a property natural and essential to him, by which he can know and learn many Arts and Sciences, beyond what any other Animal can do, by the meer Animal Principle. Neither do we deny, but by this Rational Principle, Man may apprehend in his Brain, and in the Notion, a Knowledge of God, and Spiritual Things: Yet, that not being the right Organ, as in the Second Proposition hath more at length been signified, it cannot profit him towards Salvation; but rather hindreth; and in∣deed the great cause of the Apostacy hath been, that Man hath sought to fathom the things of God, in and by this Natural and Rational Principle,

and to build up a Religion in it, neglecting and over-looking this Principle and Seed of God in the Heart; so that herein, in the most Universal and Catholick Sense, hath Antichrist in every man set up himself, and sitteth in the Temple of God,* 1.237 as God, and above every thing that is called God. For, men being the Temple of the Holy Ghost, as saith the Apostle, 1 Cor. 3.16. when the Rational Princi∣ple sets it self up there above the Seed of God, to reign and rule as a Prince in Spiritual Things, while the Holy Seed is wounded and bruised; there is Antichrist in every man, or somewhat ex∣alted above and against Christ. Nevertheless, we do not hereby affirm, as if Man had received his Reason to no purpose, or to be of no service unto him, in no wise: We look upon Reason as fit to order and rule Man in things Natural.* 1.238 For as God gave two great Lights to rule the out∣ward World, the Sun and Moon; the greater Light to rule the Day, and the lesser Light to rule the Night: So hath he given Man the Light of his Son, a Spiritual Divine Light, to rule him in things Spiritual; and the Light of Reason to rule him in things Natural. And even as the Moon borrows her Light from the Sun, so ought Men (if they would be rightly and comfortably ordered in Natural Things) to have their Reason inlightned by this Divine and Pure Light. Which inlightned Reason in those that obey and follow this true Light, we confess may be useful to Man, even in Spiritual Things, as it is still subservient, and subject to the other; even as the Animal Life in Man, regulated and ordered by his Reason, helps him in going about things that are Rational. We do further rightly distinguish this from Mans Na∣tural Conscience;* 1.239 for Conscience being that in Man, which ariseth from the Natural Faculties of Man's Soul, may be defiled and corrupted: It is said expresly of the Impute, Titus 1.15. That even

their Mind and Conscience is defiled. But this Light can never be corrupted nor defiled; neither did it ever consent to Evil or Wickedness in any; for it is said expresly, that it makes all things manifest that are reprovable, Eph. 5.13. And so is a faithful Wit∣ness for God,* 1.240 against every Unrighteousness in Man. Now Conscience, to define it truly, comes from (Conscire) and is that Knowledge, which ariseth in Man's Heart, from what agreeth, contradicteth, or is con∣trary to any thing believed by him; whereby he becomes Conscious to himself, that he transgresseth, by doing that which he is perswaded, he ought not to do. So that the Mind being once blinded, or defiled with a wrong Belief, there raiseth a Conscience from that Belief, which troubles him, when he goes against it. As for Example:* 1.241 A Turk who hath possessed himself with a false Belief, that it is unlawful for him to drink Wine; if he do it, his Conscience smites him for it: But tho' he keep many Concubines, his Conscience troubles him not; because his Judg∣ment is already defiled with a false Opinion, that it is lawful for him to do the one, and unlawful to do the other. Whereas if the Light of Christ in him were minded, it would reprove him, not only for committing Fornication; but also, as he be∣came obedient thereunto, inform him that Mahomet was an Impostor; as well as Socrates was informed by it, in his day, of the Falsity of the Heathen's Gods.

* 1.242So, if a Papist eat Flesh in Lent, or be not dili∣gent enough in Adoration of Saints and Images, or if he should Condemn Images, his Conscience would smite him for it; because his Judgment is already blinded with a false Belief concerning these things: Whereas the Light of Christ never consented to any of those Abominations. Thus then Man's Na∣tural Conscience is sufficiently distinguished from it; for Conscience followeth the Judgment, doth not inform it; but this Light, as it is received,

removes the Blindness of the Judgment, opens the Understanding, and rectifies both the Judgment and Conscience. So we confess also, that Con∣science is an excellent thing, where it is rightly informed and inlightned: Wherefore some of us have fitly compared it to the Lanthorn,* 1.243 and the Light of Christ to a Candle: A Lanthorn is use∣ful, when a clear Candle burns and shines in it; but otherwise of no use. To the Light of Christ then, in the Conscience, and not to Man's Natu∣ral Conscience, it is, that we continually commend Men; this, not that, is it which we preach up, and direct People to, as to a most certain Guide unto Life Eternal.

Lastly, This Light, Seed, &c. appears to be no Power or Natural Faculty of Man's Mind; because a Man that's in his Health, can, when he pleases, stir up, move and exercise the Faculties of his Soul; he is absolute Master of them; and except there be some natural Cause or Impediment in the way, he can use them at his pleasure: But this Light and Seed of God in Man, he cannot move and stir up when he pleaseth; but it moves, blows, and strives with Man, as the Lord seeth meet. For, tho' there be a Possibility of Salvation to every Man, during the Day of his Visitation; yet cannot a Man, at any time, when he pleaseth, or hath some sense of his Misery,* 1.244 stir up that Light and Grace, so as to procure to himself ten∣derness of Heart; but he must wait for it: Which comes upon all, at certain times and seasons, wherein it works powerfully upon the Soul, mightily tenders it, and breaks it; at which time, if Man resist it not, but closes with it, he comes to know Salvation by it. Even as the Lake of Bethesda did not Cure all those, that washed in it; but such only, as washed first, after the Angel had moved upon the Waters; so God moves in Love to Mankind, in this Seed in his Heart, at some

singular times, setting his Sins in order before him, and seriously inviting him to Repentance, offering to him Remission of Sins and Salvation; which, if Man accept of, he may be saved. Now there is no Man alive, and I am confident there shall be none to whom this Paper shall come, who, if they will deal faithfully and honestly with their own Hearts but must be forced to acknowledge, they have been sensible of this in some measure less or more; which is a thing, that Man cannot bring up∣on himself, with all his Pains and Industry. This then, O Man and Woman! is the Day of God's gracious Visitation to thy Soul, which thou shalt be happy for ever, if thou resist not. This is the Day of the Lord, which as Christ saith, is like the Lightning which shineth from the East unto the West;* 1.245 and the Wind, or Spirit, which blows upon the Heart,* 1.246 and no Man knows whether it goes, nor whence it comes.

* 1.247§. XVII. And lastly; This leads me to speak con∣cerning the manner of this Seed or Light's Operation in the Hearts of all Men, which will shew yet more manifestly, how we differ vastly from all those, that exalt a Natural Power or Light in Man; and how our Principle leads above all others, to attribute our whole Salvation to the meer Power, Spirit, and Grace of God.

To them then, that ask us after this manner, How do ye differ from the Pelagians and Arminians? For if two Men have equal sufficient Light and Grace, and the one be saved by it, and the other not; is it not because the one improves it, the other not? Is not then the Will of Man the Cause of the one's Salvation beyond the other? I say, to such we thus Answer: That as the Grace and Light in all, is sufficient to save all, and of its own. nature would save all; so it strives and wrestles with all,* 1.248 for to save them; he that resists its striving, is the cause of his own Condemnation; he that resists it not, it becomes

his Salvation: So that in him that is saved, the working is of the Grace, and not of the Man; and it's a Passiveness, rather than an act; tho' after∣wards, as Man is wrought upon, there is a Will raised in him, by which he comes to be a co-worker with the Grace: For according to that of Augustin, He that made us without us, will not save us without us. So that the first step is not by Man's working, but by his not contrary-working. And we believe that at these singular Seasons of every Man's Visitation, above-mentioned; as Man is wholly unable of himself to work with the Grace, neither can he move one step out of the Natural Condition, until the Grace lay hold upon him; so it is possible to him to be passive, and not to resist it, as it is possible for him to resist it. So we say, the Grace of God works in and upon Man's Nature; which, tho' of it self wholly cor∣rupted and defiled, and prone to Evil; yet is ca∣pable to be wrought upon by the Grace of God; even as Iron, tho' a hard and cold Metal of it self, may be warm'd and softned by the heat of the Fire, and Wax melted by the Sun. And as Iron or Wax, when removed from the Fire or Sun, returneth to its former condition of coldness and hardness: So Man's Heart, as it resists, or retires from the Grace of God, returns to its former condition again. I have often had the manner of God's Working, in order to Salvation towards all Men, illustrated to my Mind, by one or two clear Examples, which I shall here add, for the Informa∣tion of others.

The first is, Of a Man heavily diseased; to whom I compare Man in his fallen and natural Condition.* 1.249 I suppose God, who is the great Physician, not only to give this Man Physick, after he hath used all the Industry he can for his own Health, by any skill or knowledge of his own: (As those that say, If a Man improve his Reason, or Natural Faculties,

God will super-add Grace: Or, as others say, That he cometh and maketh offer of a Remedy to this Man out∣wardly, leaving it to the liberty of Man's Will, either to receive it, or reject it.) But He, even the Lord, this great Physician, cometh, and poureth the Remedy into his Mouth, and as it were layeth him in his Bed; so that if the Sick Man be but passive, it will necessarily work the Effect: But if he be stubborn and untoward, and will needs arise up and go forth into the cold, or eat such Fruits as are hurtful to him, while the Medicine should operate; then, tho' of its nature it tendeth to cure him; yet it will prove destructive to him, because of those Obstru∣ctions, which it meeteth with. Now, as the Man that should thus undo himself, would certainly be the cause of his own Death; so who will say, that if cured, he owes not his Health wholly to the Phy∣sician, and not to any Deed of his own; seeing his part was not any Action, but a Passiveness?

* 1.250The Second Example is, Of divers Men lying in a dark Pit together, where all their Senses are so stupi∣fied, that they are scarce sensible of their own Misery: To this I compare Man, in his Natural, Corrupt, Fallen Condition. I suppose not, that any of these Men, wrestling to deliver themselves, do thereby stir up or engage one able to deliver them, to give them his help; saying with himself, I see one of these Men willing to be delivered, and doing what in him lies, therefore he deserves to be assisted; as say the Socinians, Pelagians, and Semi-Pelagians. Neither do I suppose, that this Deliverer comes to the top of the Pit, and puts down a Ladder, desiring them that will, to come up; and so puts them upon using their own Strength and Will to come up; as do the Jesuits and Arminians: Yet, as they say, such are not delivered without the Grace; seeing the Grace is that Lad∣der, by which they were delivered. But I suppose, that the Deliverer comes at certain times, and ful∣ly discovers and informs them of the great Misery

and Hazard they are in, if they continue in that Noysom and Pestiferous Place; yea, forces them to a certain Sense of their Misery (for the wick∣edest Men, at times, are made sensible of their Mi∣sery by God's Visitation) and not only so, but lays hold upon them, and gives them a pull, in order to lift them out of their misery: Which, if they resist not, will save them; only they may resist it. This being applied as the former, doth the same way illustrate the matter. Neither is the Grace of God frustrated, though the Effect of it be divers, according to its Object; being the Ministration of Mercy and Love, in those that reject it not, but re∣ceive it, John 1.12. but the Ministration of Wrath and Condemnation, in those that do reject it, John 3.19. Even as the Sun, by one Act or Operation,* 1.251 melteth and softneth the Wax, and hardeneth the Clay. The nature of the Sun is to cherish the Creation, and therefore the Living are refreshed by it, and the Flowers send forth a good savour, as it shines upon them, and the Fruits of the Trees are ripened; yet cast forth a dead Carcase, a thing without Life, and the same reflection of the Sun will cause it to stink, and putrifie it; yet is not the Sun said thereby to be frustrated of its proper effect. So every Man, during the Day of his Visitation, is shined upon by the Sun of Righteousness, and ca∣pable of being influenced by it, so as to send forth good Fruit, and a good Savour, and to be melted by it; but when he hath sinned out his Day, then the same Sun hardeneth him, as it doth the Clay, and makes his Wickedness more to appear and putrifie, and send forth an evil Savour.

§. XVIII. Lastly; As we truly affirm,* 1.252 That God willeth no Man to perish, and therefore hath given to all, Grace sufficient for Salvation; so we do not deny, but that in a special manner, he worketh in some, in whom Grace so prevaileth, that they ne∣cessarily obtain Salvation; neither doth God suffer

them to resist. For it were absurd to say, that God had not far otherwise extended himself to∣wards the Virgin Mary, and the Apostle Paul, than towards many others: Neither can we affirm, that God equally loved the Beloved Disciple John, and Judas the Traitor; yet so far, nevertheless, as none wanted such a measure of Grace, by which they might have been saved; all are justly Inexcusable. And also, God working in those, to whom this prevalency of Grace is given, doth so hide himself, to shut out all Security and Presumption, that such may be humbled, and the free Grace of God mag∣nified, and all reputed to be of the Free-Gift; and nothing from the strength of Self. Those also who perish, when they remember those Times of God's Visitation towards them, wherein he wrestled with them by his Light and Spirit, are forced to confess; that there was a time, wherein the Door of Mer∣cy was open unto them, and that they are justly Condemned, because they rejected their own Sal∣vation.

[Object.] Thus both the Mercy and Justice of God are established, and the Will and Strength of Man are brought down and rejected; his Condemnation is ••de to be of himself, and his Salvation only to depend upon God. Also, by these Positions, two great Objections, which often are brought against this Doctrine, are well solved.

The first is deduced from these places of Scrip∣ture, wherein God seems precisely to have decreed and predestinated some to Salvation; and for that end, to have ordained certain means, which fall not out to others; as in the Calling of Abraham, David, and others, and in the Conversion of Paul; for these being numbred among such, to whom this prevalency is given, the Objection is easily loosed.

The second is drawn from those places, wherein God seems to have ordain'd some wicked Persons

to Destruction; and therefore, to have obdurd their Hearts, to force them unto great Sins,* 1.253 and to have raised them up, that he might shew in them his Power; who, if they be number'd amongst those Men, whose Day of Visitation is past over, that Objection is also solved; as will more evidently appear to any one, that will make a particular application of those things, which I at this time, for Brevity's sake, thought meet to pass over.

§. XIX. Having thus clearly and evidently stated the Question, and opened our Mind and Judgment in this matter; as divers Objections are hereby pre∣vented, so it will make our Probation both the easier and the shorter.

* 1.254 The first thing to be proved, is, That God hath given to every Man a Day or Time of Visitation, wherein it is possible for him to be saved. If we can prove, that there is a Day and Time given, in which those might have been saved that actually perish, the mat∣ter is done: For none deny, but those that are sa∣ved, have a Day of Visitation. This then appears, [Proof I] by the Regrets and Complaints, which the Spirit of God, throughout the whole Scriptures, makes,* 1.255 even to those that did perish; challenging them, for that they did not accept of, nor close with God's Visitation, and Offer of Mercy to them. Thus the Lord expresses himself then first of all to Cain, Gen. 4.6, 7. And the Lord said unto Cain,* 1.256 Why art thou wroth? And why is thy countenance fallen? If thou dost well, shalt thou not be accepted? If thou dost not well, sin lieth at the door: This was said to Cain, before he slew his Brother Abel, when the Evil Seed began to tempt him, and work in his Heart; we see how God gave warning to Cain in season, and in the Day of his Visitation towards him, Ac∣ceptance and Remission, if he did well: For this Interrogation, Shalt thou not be accepted? imports an Affirmative, Thou shalt be accepted, if thou dost well. So that, if we may trust God Almighty, the

Fountain of all Truth and Equity, it was possible in a Day, even for Cain to be accepted. Nei∣ther could God have proposed the doing of Good, as a condition, if he had not given Cain sufficient strength; whereby he was capable to do Good. This the Lord himself also shews, even that he gave a Day of Visitation to the Old World, Gen. 6.3.* 1.257 And the Lord said, My Spirit shall not always strive in Man; for so it ought to be translated. This manifestly implies, that his Spirit did strive with Man, and doth strive with him for a Season; which Season expiring, God ceaseth to strive with him, in order to save him: For the Spirit of God cannot be said to strive with Man, after the Day of his Visitation is expired; seeing it naturally, and without any resistance, works its effect then, to wit, continually to Judge and Condemn him. From this Day of Visitation, that God hath given to every one, it is, that he is said to wait to be Gracious,* 1.258 Isai. 30.18. And to be Long-suffering, Exod. 34.6. Numb. 14.18. Psal. 86.15. Jer. 15.15. Here the Prophet Jeremy, in his Prayer, lays hold upon the Long-suffering of God; and in his Expo∣stulating with God, he shuts out the Objection of our Adversaries, in the 18th verse; Why is my Pain perpetual, and my Wound incurable, which refuseth to be healed? Wilt thou altogether be unto me as a Lyar, and as Waters that fail? Whereas, according to our Adversaries Opinion, the Pain of the most part of Men is perpetual, and their Wound altogether in∣curable: Yea, the Offer of the Gospel, and of Sal∣vation unto them, is as a Lye, and as Waters that fail, being never intended to be of any effect unto them. The Apostle Peter saith expresly, that this Long-suffering of God waited, in the days of Noah, for those of the Old World, 1 Pet. 3.20. Which, being compared With that of Gen. 6.3. before-mentioned, doth sufficiently hold forth our Proposition. And that none may object, that this Long-suffering, or

striving of the Lord, was not in order to save them;* 1.259 the same Apostle saith expresly, 2 Pet. 3.15. That the Long-suffering of God is to be accounted Salvation; and with this Long suffering, a little before in the 9th verse, he couples, That God is not willing that any should perish. Where, taking him to be his own Interpreter, (as he is most fit) he holdeth forth, That those to whom the Lord is Long-suffering, (which he declareth he was to the Wicked of the Old World, and is now to all, not willing that any should perish) they are to account this Long-suffering of God to them, Salvation. Now, how or in what respect can they count it Salvation, if there be not so much as a possibility of Salvation conveyed to them therein? For it were not Salvation to them, if they could not be saved by it. In this matter Peter further refers to the Writings of Paul, hold∣ing forth this, to have been the Universal Doctrine. Where it is observable, what he adds upon this oc∣casion, how there are some things in Paul's Epistles,* 1.260 hard to be understood, which the unstable and unlearned wrest to their own destruction; insinuating plainly this, of those Expressions in Paul's Epistles, as Rom. 9. &c. which some unlearned in spiritual things, did make to contradict the Truth of God's Long-suffering towards all, in which he willeth not any of them should perish, and in which they all may be saved. Would to God many had taken more heed than they have done, to this Advertisement! That place of the Apostle Paul, which Peter seems here most particularly to hint at, doth much contribute also to clear the matter, Rom. 2.4. Despisest thou the Riches of his Goodness, and Forbearance, and Long-suffering, not knowing that the Goodness of God leadeth thee to Repentance? Paul speaketh here to the Unre∣generate, and to the Wicked, who (in the following verse, he saith) Treasure up Wrath unto the Day of Wrath; and to such he commends the Riches of the Forbearance and Long-suffering of God; shewing, that

the tendency of God's Goodness leadeth to Re∣pentance. How could it necessarily tend to lead them to Repentance? How could it be called Riches or Goodness to them, if there were not a Time, wherein they might Repent by it, and come to be sharers of the Riches exhibited in it? From all which, I thus Argue:

Arg. If God plead with the Wicked, from the Possibi∣lity of their being accepted; If God's Spirit strive in them for a season,* 1.261 in order to save them, who afterwards perish; If he wait to be Gracious unto them; If he be Long-suffering towards them; and if this Long-suffering be Salvation to them, while it endureth; during which time God willeth them not to perish, but exhibiteth to them the Riches of his Goodness and Forbearance, to lead them to Repentance; then there is a Day of Visitation, wherein such might have been, or some such now may be saved, who have perished; and may, if they Repent not, perish:

Proof II.

• But the First is true;
• Therefore also the Last.

§. XX. Secondly; This appeareth from the Pro∣phet Isaiah, 5.4. What could I have done more to my Vineyard?* 1.262 For in vers. 2. he saith; He hath fenced it, and gathered out the stones thereof, and planted it with the Choicest Vine: And yet (saith he) when I look∣ed it should have brought forth Grapes, it brought forth wild Grapes. Wherefore he calleth the Inhabitants of Jerusalem, and Men of Judah, to judge betwixt him and his Vineyard, saying; What could I have done more to my Vineyard, then I have done in it? And yet (as is said) it brought forth Wild Grapes: Which was applyed to many in Israel, who refused God's Mercy. The same Example is used by Christ, Mat. 21.33. Mark 12.1. Luke 20.9. where Jesus shews, how to some a Vineyard was planted, and all things, given necessary for them, to get them Fruit to pay or restore to their Master; and how the Master many times waited to be Merciful to them,

in sending Servants after Servants, and passing by many Offences, before he determined to destroy and cast them out. First then, This cannot be un∣derstood of the Saints, or of such as Repent and are Saved; for it is said expresly, He will destroy them. Neither would the Parable any ways have answered the end for which it is alledged, if these Men had not bee•• in a capacity to have done Good; yea, such was their Capacity, that Christ saith in the Prophet, What could I have done more? So that it is more than manifest, that by this Parable, re∣peated in three sundry Evangelists, Christ holds forth his Long-suffering towards Men, and their Wickedness, to whom Means of Salvation being afforded, do nevertheless resist, to their own Con∣demnation. To these also parallel these Scrip∣tures, Prov. 1.24, 25, 26. Jer. 18.9, 10. Mat. 18.32, 33, 34. Acts 13.46.

[Proof III] Lastly; That there is a Day of Visitation given to the Wicked, wherein they might have been saved, and which being expired, they are shut out from Salvation, appears evidently by Christ's Lamentation over Jerusalem, expressed in three sundry places, Mat. 23.37. Luke 13.34. and 19.41, 42. And when he was come near, he beheld the City, and wept over it; saying, If thou hadst known,* 1.263 even thou, at least in this thy day, the things that be∣long to thy Peace; but now they are hid from thine Eyes! Than which, nothing can be said more evident, to prove our Doctrine. For, First, He insinuates, that there was a Day wherein the In∣habitants of Jerusalem might have known those things that belonged to their Peace. Secondly, That during that Day, he was willing to have gathered them, even as a Hen gathereth her Chickens. A familiar Example, yet very significative in this case; which shews, that the Offer of Salvation made unto them, was not in vain on his part, but as really, and with as great chearfulness and

willingness, as a Hen gathereth her Chickens. Such as is the Love and Care of the Hen toward her Brood, such is the Care of Christ, to gather lost Men and Women, to redeem them out of their corrupt and degenerate State. Thirdly, That be∣cause they refused, the things belonging to their Peace were hid from their Eyes. Why were they hid? Because ye would not suffer me to gather you; ye would not see those things that were good for you, in the season of God's Love towards you; and therefore now, that day being expired, ye cannot see them: And for a farther Judgment, God suffers you to be hardened in Unbelief.

* 1.264So it is, after real offer of Mercy and Salvation rejected, that God hardens Men's Hearts, and not before. Thus that Saying is verified, To him that hath, shall be given; and from him that hath not, shall be taken away, even that which he hath. This may seem a Riddle, yet it is according to this Doctrine easily solved. He hath not, because he hath lost the season of using it, and so to him it is now as nothing; for Christ uses this Expression, Mat. 25.26. upon the occasion of the taking the one Talent from the slothful Servant, and giving it to him that was diligent;* 1.265 which Talent was no ways insufficient of it self, but of the same nature with those given to the others, and therefore the Lord had reason to exact the Profit of it, proportiona∣bly, as well as from the rest: So, I say, it is af∣ter the rejecting of the Day of Visitation, that the judgment of Obduration is inflicted upon Men and Women, as Christ pronounceth it upon the Jews, out of Isai. 6.9. which all the Four Evan∣gelists make mention of, Mat. 13.14. Mark 4.12. Luke 8.10. John 12.40. And last of all, the Apo∣stle Paul, after he had made offer of the Gospel of Salvation to the Jews at Rome, pronounceth the same, Acts 28.26. after that some believed not; Well spake the Holy Ghost, by Isaiah the Prophet,

unto our Fathers, saying, Go unto this People, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive. For the Heart of this People is waxed gross, and their Ears are dull of hearing, and their Eyes have they closed; lest they should see with their Eyes, and hear with their Ears, and understand with their Hearts, and should be converted, and I should heal them. So it appears, that God would have them to see, but they closed their Eyes; and therefore they are justly hardened.* 1.266 Of this matter Cyrillus Alexandrinus, upon John, lib. 6. cap. 21. speaks well, answering to this Objection. But some may say, If Christ be come into the World, that those that see may be blinded, their Blindness is not im∣puted unto them; but it rather seems that Christ is the Cause of their Blindness, who saith, He is come into the World, that those that see may be blinded. But (saith he) they speak not Rationally, who object these things unto God, and are not afraid to call him the Author of Evil. For, as the sensible Sun is carried upon our Horizon, that it may communicate the Gift of its Clearness unto all, and make its Light shine upon all; but if any one close his Eye-lids,* 1.267 or willingly turn himself from the Sun, refusing the benefit of its Light, he wants its Illumination, and remains in Darkness; not through defect of the Sun, but through his own fault. So that the true Sun, who came to enlighten those that sate in Darkness, and in the Region of the shadow of Death, visited the Earth, for this cause, that he might communicate unto all the Gift of Know∣ledge and Grace, and Illuminate the inward Eyes of all by a peculiar Splendor: But many reject the Gift of this Heavenly Light, freely given to them, and have closed the Eyes of their Mind, least so excellent an Illumination or Irradiation of the Eternal Light should shine unto them. It is not then through defect of the true Sun, but only through their own Iniquity and Hardness; For, as the wise man saith, (Wisdom 2.) Their Wickedness hath blinded them.

From all which, I thus argue:

* 1.268

• If there was a day, wherein the obstinate Jews might have known the things that belonged to their Peace, which, because they rejected it, was hid from their Eyes; If there was a time wherein Christ would have gathered them, who because they refused, could not be gathered: Then such as might have been Saved, do actually Perish, that slighted the Day of God's Visitation towards them, wherein they might have been converted and saved:
• But the first is true:
• Therefore also the last.

* 1.269§. XXI. Secondly, That which comes in the second place to be proved, is, That whereby God offers to work this Salvation, during the Day of every Man's Visitation; and that is, That he hath given to every Man a measure of saving, sufficient, and super∣natural Grace. This I shall do, by God's Assi∣stance, by some plain and clear Testimonies of the Scripture.

[Proof I] First, From that of John 1.9. That was the true Light, which inlightneth every Man that cometh into the World.* 1.270 This place doth so clearly favour us, that by some it is called, The Quakers Text; for it doth evidently demonstrate our Assertion; so that it scarce needs either Consequence or De∣duction, seeing it self is a Consequence of two Propositions, asserted in the former Verses, from which it followeth, as a Conclusion, in the very Terms of our Faith. The First of these Pro∣positions is, The Life that is in him, is the Light of Men: The Second, The Light shineth in the Dark∣ness; and from these two he infers, that He is the tru•• Light, that lighteth every Man that cometh into the World.

* 1.271From whence I do in short observe, that this Divine Apostle calls, Christ the Light of Men, and giveth us this as one of the chief Properties, at least considerably and especially, to be observed by us, seeing hereby, as he is the Light; and as

we walk with him in that Light, which he com∣municates to us, we come to have Fellowship and Communion with him; as the same Apostle saith elsewhere, 1 John 1.7. Secondly, That this Light shineth in Darkness,* 1.272 though the Darkness comprehend it not. Thirdly, That this true Light enlightneth every Man that cometh into the World. Where the Apo∣stle, being directed by God's Spirit, hath carefully avoided their Captiousness, that would have re∣stricted this to any certain number: Where every one is, there is none excluded. Next, Should they be so obstinate, as sometimes they are, as to say, that this [every Man] is only every one of the Elect: These words following, Every Man that cometh into the World, would obviate that Ob∣jection. So that it is plain, there comes no Man into the World, whom Christ hath not enlightned in some measure, and in whose dark Heart this Light doth not shine; though the Darkness com∣prehend it not, yet it shineth there, and the nature thereof is to dispel the Darkness, where Men shut not their Eyes upon it.* 1.273 Now for what end this Light is given, is expressed vers. 7. where John is said to come for a Witness, to bear witness to the Light, that all Men through it might believe; to wit, through the Light, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which doth very well agree with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as being the nearest Antecedent, though most Translators have (to make it s•• with their own Doctrine) made it relate to John, as if all Men were to believe through John. For which, as there is nothing directly in the Text, so it is contrary to the very strain of the Context. For, seeing Christ hath lighted every Man with this Light, Is it not that they may come to believe through it? All could not believe through John, because all Men could not know of John's Testi∣mony; whereas every Man, being lighted by this, may come there through to believe. John shined not in Darkness; but this Light shineth in the Dark∣ness,

that having dispelled the Darkness it may produce and beget Faith. And, Lastly, We must believe through that, and become Believers thro' that, by walking in which, Fellowship with God is known and enjoyed; but as hath been above observed, it is by walking in this Light, that we have this Communion and Fellowship, not by walk∣ing in John, which were non-sense. So that this Relative 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, must needs be referr'd to the Light, whereof John bears witness, that through that Light, wherewith Christ hath lighted every Man, all Men might come to believe. Seeing then this Light, is the Light of Jesus Christ, and the Light,* 1.274 through which Men come to believe; I think it needs not be doubted, but that it is a Supernatural, Saving, and Sufficient Light. If it were not Supernatural, it could not be properly called the Light of Jesus; for tho' all things be his, and of him, and from him; yet those things which are common and peculiar to our Nature, as being a part of them, we are not said in so special a manner to have from Christ. Moreover, the Evangelist is holding out to us here the Office of Christ, as Mediator; and the Benefits, which from him as such, do redound unto us.

* 1.275Secondly, It cannot be any of the Natural Gifts or Faculties of our Soul, whereby we are said here to be enlightned, because this Light is said to shine in the Darkness, and cannot be compre∣hended by it.* 1.276 Now, this Darkness is no other, but Man's Natural Condition and State; in which Natural State he can easily comprehend, and doth comprehend, those things that are peculiar and common to him, as such. That Man in his Na∣tural condition is called Darkness, see Eph. 5.8. For ye were sometimes Darkness, but now are ye Light in the Lord. And in other places, as Acts 26.18. Col. 1.13. 1 Thess. 5.5. where the Condition of Man in his Natural State, is termed Darkness▪ Therefore,

I say, this Light cannot be any Natural Property or Faculty of Man's Soul; but a Supernatural Gift and Grace of Christ.

* 1.277Thirdly; It is Sufficient and Saving.

Arg. 1.

• That which is given, That all Men through it may believe, must needs be Saving and Sufficient:
• That by walking in which, Fellowship with the Saints, and the Blood of Christ, which cleanseth from all sin, is possessed, must be sufficient:
• But such is the LIGHT, 1 John 1.7.
• Therefore, &c.

Moreover;

Arg. 2.

• That, which we are commanded to believe in, that we may become the Children of the Light, must be a Supernatural, Sufficient, and Saving Principle:
• But we are commanded to Believe in the Light:
• Therefore, &c.

The Proposition cannot be denied. The Assump∣tion is Christ's own words, John 12.36. While ye have the Light, believe in the Light, that ye may be the Chil∣dren of the Light.

[Object.] To this they object, That by [Light] here, is un∣derstood Christ's outward Person, in whom he would have them believe.

[Answ.] That they ought to have believed in Christ, that is, that he was the Messiah that was to come, is not denied; but how they evince,* 1.278 that Christ in∣tended that here, I see not: Nay, the place it self shews the contrary, by these words, While ye have the Light; and by the verse going before, Walk, while ye have the Light, lest Darkness come upon you: Which words import, That when that Light, in which they were to believe, was removed, then they should lose the Capacity, or Season of Be∣lieving. Now, this could not be understood of Christ's Person: The Jews might have believed in him, and many did savingly believe in him, as all Christians do at this day, when the Person, to wit, his Bodily Presence, or Outward Man, is far

removed from them. So that this Light, in which they were commanded to believe, must be that In∣ward,* 1.279 Spiritual Light, that shines in their Hearts for a season, even during the Day of Man's Visita∣tion; which, while it continueth to Call, Invite and Exhort, Men are said to have it, and may be∣lieve in it; but when Men refuse to believe in it, and reject it, then it ceaseth to be a Light to shew them the Way; but leaves the Sense of their Un∣faithfulness as a Sting in their Conscience; which is a Terror and Darkness unto them, and upon them; in which they cannot know where to go, neither can work any ways profitable, in order to their Salvation. And therefore to such Rebellious Ones, the Day of the Lord is said to be Darkness, and not Light, Amos 5.18.

From whence it appears, that tho' many receive not the Light, (as many comprehend it not) ne∣vertheless this Saving Light shines in all, that it may save them.* 1.280 Concerning which also, Cyrillus Alexandrinus saith well, and defends our Principle: With great Diligence and Watchfulness (saith he) doth the Apostle John endeavour to Anticipate and Prevent the vain Thoughts of Men: For there is here a won∣derful Method of sublime things, and Overturning of Objections. He had just now called the Son the true Light, by whom he affirmed, that every Man coming into the World, was enlightned; yea, that he was in the World, and the World was made by him. One may then Object, If the Word of God be the Light, and if the Light enlighten the Hearts of Men, and suggest unto Men Piety, and the understanding of things; if he was always in the World, and was the Creator or Builder of this World, why was he so long unknown unto the World? It seems rather to follow, because he was unknown to the World, therefore the World was not enlightned by him, nor he totally Light. Lest any should so object, he di∣vinely infers (And the World knew him not) Let not the World (saith he) accuse the Word of God, and his

Eternal Light, but its own Weakness; for the Son en∣lightens,* 1.281 but the Creature rejects the Grace that is given unto it, and abuseth the Sharpness of Understanding granted it, by which it might have naturally known God; and, as a Prodigal, hath turned its sight to the Crea∣tures, neglected to go forward, and through Laziness and Negligence, buried the Illumination, and despised this Grace. Which, that the Disciple of Paul might not do, he was commanded to Watch: Therefore it is to be imputed to their Wickedness, who are Illuminated, and not unto the Light. For as albeit the Sun riseth upon all, yet he that is blind receiveth no benefit thereby; none thence can justly accuse the brightness of the Son, but will ascribe the cause of not seeing, to the Blindness: So I judge, it is to be understood of the Only Begotten Son of God; for he is the true Light, and sendeth forth his Brightness upon all; but the God of this World, as Paul saith, hath blinded the Minds of those that believe not, 2 Cor. 4.4. that the Light of the Gospel shine not unto them. We say then, that Darkness is come upon Men, not because they are altogether deprived of Light; for Nature retaineth still the strength of Understanding divinely given it; but because Man is dull'd by an evil habit, and become worse, and hath made the measure of Grace, in some respect, to languish. When therefore the like befals to Man, the Psalmist justly prays, crying, Open my Eyes, that I may behold the wonderful things of thy Law. For the Law was given, that t•• Light might be kindled in us; the Blearedness of the Eyes of our Minds being wiped away, and the Blindnes•• being removed, which detain'd us in our former Ignorance. By these words then, the World is accused as Ungrateful and Unsensible, not knowing its Author, nor bringing forth the good Fruit of the Illumination; that it may now seem to be said truly of all, which was of Old said by the Prophet, of the Jews; I expected, that it should have brought forth Grapes, but it brought forth wild Grapes. For the good Fruit of the Illumination was the Knowledge of the Only Begotten, as a Cluster hanging from a Fruitful Branch. &c.

From which it appears, Cyrillus believed, that a saving Illumination was given unto all. For as to what he speaks of Nature,* 1.282 he understands it not of the common Nature of Man by it self; but of that Nature, which hath the strength of Under∣standing divinely given it: For he understands this Universal Illumination to be of the same kind with that Grace, of which Paul makes mention to Timo∣thy, saying; Neglect not the Grace that is in thee. Now, it is not to be believed, that Cyrillus was so ignorant, as to judge that Grace to have been some Natural Gift.

[Proof II] §. XXII. That this Saving Light and Seed, or a Measure of it, is given to all, Christ telleth ex∣presly,* 1.283 in the Parable of the Sower, Mat. 13. from vers. 18. Mark 4. and Luke 8.11. He saith, That this Seed, sown in those several sorts of Grounds, is the Word of the Kingdom, which the Apostle calls the Word of Faith, Rom. 8.10. James 1.21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Implanted, Ingrafted Word, which is able to save the Soul; the words themselves de∣clare, that it is that which is Saving, in the nature of it; for in the good Ground it fructified abun∣dantly.

Let us then observe, That this Seed of the King∣dom, this Saving, Supernatural, and Sufficient Word, was really sown in the Stony, Thorny Ground, and by the Way-side, where it did not profit, but be∣came useless, as to these Grounds: It was, I say, the same Seed, that was sown in the good Ground. It is then the fear of Persecution, and deceitful∣ness of Riches (as Christ himself interpreteth the Parable) which hindereth this Seed to grow in the Hearts of many: Not but that, in its own nature, it is sufficient; being the same with that which groweth up and prospereth in the Hearts of those who receive it. So that, tho' All are not saved by it, yet there is a Seed of Salvation planted and sown in the Hearts of All by God, which would

grow up, and redeem the Soul, if it were not choked and hindered. Concerning this Parable, Victor Antiochenus (on Mark 4. as he is cited by Vessius, in his Pelogian History, Book 7.) saith, That Our Lord Christ hath liberally sown the Divine Seed of the Word, and proposed it to All, without Respect of Persons; and as be that soweth, distinguisheth not betwixt Ground and Ground, but simply casteth in the Seed, without distinction; so our Saviour hath offered the Food of the Divine Word, so far as was his part; altho' he was not ignorant what would become of many. Lastly, He so behaved himself, as he might justly say, What should I have done, that I have not done? And so this answereth the Parable of the Talents, Mat. 25. he that had two Talents was accepted, as well as he that had five, because he used them to his Master's profit: And he that had one, might have done so; his Talent was of the same nature with the rest, it was as capable to have proportionably brought forth its interest, as the rest. And so, tho' there be not a like proportion of Grace given to All, to some five Talents, to some two Talents, and to some but one Talent; yet there is given to All, that which is sufficient; and no more is required, than accord∣ing to that which is given: For unto whomsoever much is given, from him much shall be required, Luke 12.48. He that had the two Talents, was accepted for giving four, nothing less than he that gave the ten: So should he also that gave the one, if he had given two; and no doubt, one was capable to have produced two, as well as five to have produced ten, or two four.

[Proof 3] §. XXIII. Thirdly; This Saving, Spiritual Light, is the Gospel, which the Apostle saith expresly,* 1.284 is preached In every Creature under Heaven; even that very Gospel, whereof Paul was made a Minister, Col. 1.23. For the Gospel is not a meer Declaration of good things, being the Power of God unto Salvation, to all those that believe, Rom. 1.16. Tho' the out∣ward

Declaration of the Gospel be taken some∣times for the Gospel; yet it is but Figuratively, and by a Metonymy. For, to speak properly, the Gospel is this Inward Power and Life, which preach∣eth Glad Tidings in the Hearts of all Men, offering Salvation unto them, and seeking to Redeem them from their Iniquities; and therefore it is said to be preached In every Creature under Heaven: Whereas there are many Thousands of Men and Women, to whom the outward Gospel was never preached. Therefore the Apostle Paul, Rom. 1. where he saith, The Gospel is the Power of God unto Salvation, adds. That therein is revealed the Righteousness of God, from Faith to Faith; and also the Wrath of God against such as hold the Truth of God in unrighteousness: For this reason (saith he) Because that which may be known of God is manifest in them; for God hath shewed it unto them. Now, that which may be known of God, is known by the Gospel, which was manifest in them. For those, of whom the Apostle speaks, had no out∣ward Gospel preached unto them; so that it was by the inward Manifestation of the Knowledge of God in them, which is indeed the Gospel preached in Man, that the Righteousness of God is revealed from Faith to Faith; that is, it reveals to the Soul that which is Just, Good and Righteous; and that, as the Soul receiveth it, and believes, Righteousness comes more and more to be revealed, from one degree of Faith to another. For tho' (as the fol∣lowing verse saith) the outward Creation declares the Power of God; yet that which may be known of him, is manifest within: By which Inward Manife∣station, we are made capable to see and discern the Eternal Power and Godhead in the outward Creation; so, were it not for this Inward Principle, we could no more understand the Invisible Things of God, by the outward visible Creation, than a Blind Man can see and discern the variety of Shapes and Colours, or judge of the Beauty of the outward

Creation. Therefore he saith First, That which may be known of God, is manifest in them; and in and by that, they may read and understand the Power and Godhead in those things that are outward and visible. And tho' any might pretend, that the out∣ward Creation doth, of it self, without any Super∣natural or Saving Principle in the Heart, even declare to the Natural Man, that there is a God; yet what would such a Knowledge avail, if it did not also communicate to me what the Will of God is,* 1.285 and how I shall do that which is acceptable to him? For the outward Creation, tho' it may beget a Perswasion, that there is some Eternal Power or Vertue, by which the World hath had its begin¦ning; yet it doth not tell me, nor doth it inform me, of that which is Just, Holy and Righteous, how I shall be delivered from my Temptations and Evil Affections, and come unto Righteousness: That must be from some inward Manifestation in my Heart. Whereas those Gentiles, of whom the Apostle speaks, knew by that inward Law, and Manifestation of the Knowledge of God in them, to distinguish betwixt Good and Evil, as in the next Chapter appears, of which we shall speak hereafter. The Prophet Micah, speaking of Man indefinitely, or in general, declares this, Mi••. 6.8. He hath shewed thee, O man, what is good. And what doth the Lord require of thee, but to do Justly, and to love Mercy, and to walk Humbly with thy God? He doth not say, God requires, till he hath first assured, that he hath shewed unto them. Now, because this is shewed unto All Men, and manifest in them; therefore saith the Apostle, is the Wrath of God revealed against them, for that they hold the Truth in Unrighteousness; that is, the Measure of Truth, the Light, the Seed, the Grace in them; for that they hide the Talent in the Earth; that is, in the earthly and unrighteous part in their Hearts, and suffer it not to bring forth Fruit, but to be choked

with the sensual Cares of this Life, the Fear of Re∣proach, and the Deceitfulness of Riches; as by the Parables above-mentioned doth appear. But the Apostle Paul opens and illustrates this matter yet more, Rom. 10. where he declares, That the Word, which he preached, (now the Word, which he preached, and the Gospel which he preached, and whereof he was a Minister, is one and the same) is not far off, but nigh, in the Heart, and in the Mouth; which done, he frameth as it were the Objection of our Adversaries, in the 14th and 15th verses; How shall they believe in him, of whom they have not heard; And how shall they hear without a Preacher? This he an∣swers in the 18th verse, saying; But (I say) have they not heard? Yes verily, their sound went into all the Earth, and their words unto the ends of the World; insinuating,* 1.286 that this Divine Preacher hath sounded in the Ears and Hearts of all Men; for of the Out∣ward Apostles, that Saying was not true, neither then, nor many Hundred Years after; yea, for ought we know, there may be yet great and spacious Nations and Kingdoms, that never have heard of Christ nor his Apostles, as outwardly. This Inward and Powerful word of God, is yet more fully described in the Epistle to the Hebrews, chap. 4. v. 12.13. For the Word of God is quick and powerful, and sharper than any two-edged Sword, piercing even to the dividing a∣sunder of Soul and Spirit, and of the Joynts and Marrow, and is a Discerner of the Thoughts and Intents of the Heart. The Vertues of this Spiritual Word are here enumerated: It is Quick, because it searches and tries the Hearts of All; no Man's Heart is exempt from it; for the Apostle gives this Reason of its being so, in the following verse; But all things are naked,* 1.287 and opened unto the Eyes of him, with whom we have to do: And there is not any Creature that is not manifest in his sight. Tho' this ultimately and medi∣ately be referr'd to God, yet nearly and immediately it relates to the Word or Light; which, as hath been

before proved, is in the Hearts of all, else it had been improper to have brought it in here. The Apo∣stle shews how every Intent and Thought of the Heart is discerned by the Word of God,* 1.288 because all things are naked before God; which imports nothing else but it is in and by this Word, whereby God sees and discerns Man's Thoughts; and so must needs be in all Men, because the Apostle saith, There is no Creature that is not manifest in his sight.* 1.289 This then is that faithful Witness and Messenger of God that bears witness for God, and for his Righteousness in the Hearts of all Men: For he hath not left Man without a Witness, Acts 14.17. and he is said to be given for a Witness to the People, Isai. 55.4. And as this Word beareth witness for God, so it is not placed in Men, only to Condemn them. For as he is given for a Witness so saith the Prophet,* 1.290 He is given for a Leader and a Commander. The Light is given, that all through it may believe, John 1.7. For Faith cometh by Hearing, and Hearing by this Word of God; which is placed in Man's Heart, both to be a Witness for God, and to be a Means to bring Man to God, through Faith and Repentance; It is therefore Powerful that it may divide betwixt the Soul and the Spirit:* 1.291 It is like a Two-edged Sword, that it may cut off Iniquity from him, and separate betwixt the Precious and the Vile; and because Man's Heart is cold and hard, like Iron naturally, therefore hath God placed this Word in him, which is said to be like a Fire,* 1.292 and like a Hammer, Jer. 23.29. that like as by the heat of the Fire, the Iron (of its own nature cold) is warm'd, and by the strength of the Hammer, is softened and framed, according to the mind of the Worker: So the cold and hard Heart of Man is, by the Vertue and Powerfulness of this Word of God, near and in the Heart, as it resists not, warm∣ed and softned, and receiveth a Heavenly and Coe∣lestial impression and Image. The most part of

the Fathers have spoken at large, touching this Word, Seed, Light, and saving Voice, calling all unto Salvation, and able to save.

* 1.293Clemens Alexandrianus saith, lib. 2. Stromat. The Divine Word hath cried, calling all, knowing well those that will not obey; and yet, because it is in our power, either to obey, or not to obey, that none may have a pretext of Ignorance, it hath made a righteous Call, and requireth but that which is according to the abi∣lity and strength of every one. The self-same, in his Warning to the Gentiles. For, as (saith he) that Heavenly Ambassador of the Lord, The Grace of God, that brings Salvation, hath appeared unto all, &c. This is the new Song, Coming, and Mani∣festation of the Word, which now shews it self in us, which was in the beginning, and was first of all. And again, Hear therefore, ye that are a-far off, hear ye who are near;* 1.294 the Word is bid from none, the Light is common to all, and shineth to all. There is no Dark∣ness in the Word; let us basten to Salvation, to the New Birth, that we being many, may be gathered into the One alone Love. Ibid. He saith, That there is infused into all, but principally into those that are trained up in Doctrine, a certain Divine Influence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And again, He speaks concerning the Innate Witness, worthy of belief, which of it self doth plainly chuse that which is most honest. And again, he saith, That it is not impossible to come unto the Truth, and lay hold of it, seeing it is most near to us, in our own Houses, as the most wise Moses declareth, living in three parts of us, viz. in our Hands, in our Mouth, and in our Heart; This, saith he, is a most true Badge of the Truth, which is also fulfilled in three things, namely, in Counsel, in Action, in Speaking. And again, he saith also unto the Unbelieving Na∣tions; Receive Christ, receive Light, receive Sight, to the end thou may'st rightly know both God and Man. The Word that hath enlightned us,* 1.295 is more pleasant than Gold, and the Stone of great Value. And again he

saith, Let us receive the Light, that we may receive God; Let us receive the Light, that we may be the Scholars of the Lord. And again, he saith to those Infidel Nations, The Heavenly Spirit helpeth thee to resist and flee Pleasure. Again, lib. Strom. 5. (he saith) God forbid that Man be not a Partaker of Di∣vine Acquaintance, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who in Genesis is said to be a partaker of Inspiration. And Paed. lib. 1. cap. 3. There is (saith he) some lovely and some desira∣ble thing in Man, which is called, the In-breathing of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The same Man, lib. 10. Strom. directeth Men unto the Light and Water in them∣selves, who have the Fye of the Soul darkned or dimmed through Evil up-bringing and Learning: Let them enter in unto their own Domestick Light, or unto the Light, which is in their own House, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unto the Truth, which manifests accurately and clearly these things, that have been written.

Justin Martyr, in his first Apology saith,* 1.296 That the Word, which was, and is, is in all; even that very same Word, which through the Prophets, foretold things to come.

The Writer of the Calling of the Gentiles, saith,* 1.297 lib. 1. cap. 2. We believe according to the same (viz. Scripture) and most Religiously confess, that God was never wanting in care to the generality of Men: Who, altho' he did lead by particular Lessons, a People ga∣thered to himself, unto Godliness; yet he with-drew from no Nation of Men, the Gifts of his own Goodness, that they might be convinced, that they had received the Words of the Prophets, and Legal Commands, in Services and Testimonies of the first Principles. Cap. 7. he saith, That he believes, that the help of Grace hath been wholly with-drawn from no Man. Lib. cap. 1. Because, albeit Salvation is far from Sinners, yet there is nothing void of the Presence and Virtue of his Sal∣vation. Cap. 2. But seeing none of that People, ••ver whom was set both the Doctrines, were justified, but

through Grace by the Spirit of Faith; who can que∣stion, but that they, who of whatsoever Nation, in whatsoever times, could please God, were ordered by the Spirit of the Grace of God; which, albeit in fore-time, it was more sparing and hid, yet denied it self to no Ages; being in Vertue one, in Quantity different, in Counsel unchangeable, in Operation multi∣farious.

[Prop. III] §. XXIV. The Third Proposition which ought to be proved, is. That it is by this Light, Seed, or Grace,* 1.298 that God works the Salvation of all Men; and many come to partake of the Benefit of Christ's Death, and Salvation purchased by him.* 1.299 By the inward and effectual Operations of which, as many Heathens have come to be partakers of the promises, who were not of the Seed of Abraham after the Flesh; so may some now, to whom God hath render'd the Knowledge of the History impossible, come to be saved by Christ. Having already proved, that Christ hath died for All; that there is a Day of Visitation given to All, during which Salvation is possible to them; and that God hath actually gi∣ven a Measure of Saving Grace and Light unto All, preached the Gospel to and in them, and placed the Word of Faith in their Hearts; the matter of this Proposition may seem to be proved. Yet shall I a little (for the further Satisfaction of all, who desire to know the Truth, and hold it as it is in Jesus) prove this from two or three clear Scripture-Testimonies, and remove the most common, as well as the more strong Objections usually brought against it.

* 1.300Our Theam then hath two parts; First, That those that have the Gospel, and Christ outwardly preached unto them, are not saved, but by the working of the Grace and Light in their Hearts.

* 1.301Secondly, That by the Working and Operation of this, many have been, and some may be saved, to Whom the Gospel hath never been outwardly Preached,

and who are utterly ignorant of the outward History of Christ.

As to the first, tho' it be granted by most,* 1.302 yet because it's more in Words than Deeds (the more full discussing of which, will fall in, in the next Proposition, concerning Justification) I shall prove it in few words. And first from the words of Christ to Nicodemus, John 3.3. Verily, verily I say unto thee,* 1.303 Except a Man be born again, he cannot see the Kingdom of God. Now this Birth cometh not by the outward Preaching of the Gospel, or Know∣ledge of Christ or Historical Faith in him; seeing many have that, and firmly believe it who are never thus renewed. The Apostle Paul also goes so far, while he commends the Necessity and Ex∣cellency of this New Creation, as in a certain re∣spect, to lay aside the outward Knowledge of Christ, or the Knowledge of him after the Flesh, in these words, 2 Cor, 5.16, 17. Wherefore, hence∣forth know we no Man after the Flesh, yea, tho' we have known Christ after the Flesh, yet now henceforth know we him no more. Therefore if any Man be in Christ, he is a New Creature, old things are passed away, behold all things are become new. Whence it manifestly appears, that he makes the Knowledge of Christ after the Flesh, but as it were, the Rudiments which young Children learn; which, after they are become better Scholars, are of less use to them; because they have, and possess the very Substance of those first Precepts in their Minds. As all Comparisons halt in some part, so shall I not affirm this to hold in every respect; yet so far will this hold, that as those, that go no farther than the Rudiments, are never to be ac∣counted Learned; and as they grow beyond these things, so they have less use of them; even so such, as go no farther than the outward Knowledge of Christ, shall never inherit the Kingdom of Heaven. But such as come to know this New Birth, to be

in Christ indeed, to be a New Creature, to have Old Things past away, and all things become New, may safely say with the Apostle, Though we have known Christ after the Flesh yet now henceforth know we him no more. Now this New Creature proceeds from the Work of this Light and Grace in the Heart:* 1.304 It is that Word, which we speak of, that is sharp and piercing, that Implanted Word, able to save the Soul, by which this Birth is begotten; and there∣fore Christ hath purchased unto us this Holy Seed, that thereby this Birth might be brought forth in us which is therefore also called, The Mani∣festation of the Spirit, given to every one to profit withal; for it is written, that by one Spirit we are all Baptized into one Body. And the Apostle Peter also ascribeth this Birth to the Seed and Word of God which we have so much declared of, saying, 1 Pet. 1.23. Being born again, not of Corruptible Seed, but of Incorruptible, by the Word of God, which liveth and abideth for ever. Tho' then this Seed be small in its Appearance, so that Christ compares it to a Grain of Mustard-Seed, which is the least of all Seeds, Mat. 13.31, 32. and that it be hid in the earthly part of Man's Heart: Yet therein is Life and Sal∣vation towards the Sons of Men wrap'd up; which comes to be revealed, as they give way to it. And in this Seed, in the Hearts of all Men, is the Kingdom of God, as in Capacity to be pro∣duced,* 1.305 or rather exhibited, according as it re∣ceives depth, is nourished and not choaked: Hence Christ saith, that the Kingdom of God was in the very Pharisees, Luke 17.20.21. who did oppose and resist him, and were justly accounted as Ser∣pents, and a Generation of Vipers. Now the Kingdom of God could be no other ways in them, than in a Seed, even as the Thirty fold and the Hundred-fold is wrapt up in a small Seed, lying in a barren Ground, which springs not forth, because it wants Nourishment: And as the whole Body of a great

Tree is wrap'd up potentially in the Seed of the Tree, and so it brought forth in due season; and as the Capacity of a Man or Woman is not only in a Child, but even in the very Embryo; even so the Kingdom of Jesus Christ, yea, Jesus Christ himself, Christ within, who is the Hope of Glory, and becometh Wisdom, Righteousness, Sanctification and Redemption, is in every Man and Woman's Heart, in that little Incorruptible Seed, ready to be brought forth, as it is cherished and received in the Love of it. For there can be no Men worse, than those Rebellious and Unbelieving Pharisees were; and yet this King∣dom was thus within them, and they were directed to look for it there: So it is neither lo here, nor lo there, in this or the other Observation, that this is known; but as this Seed of God in the Heart is minded and entertained. And certainly hence it is (even because this Light, Seed and Grace, that appears in the Heart of Man, is so little re∣garded, and so much over-looked) that so few know Christ brought forth in them.* 1.306 The one sort, to wit, the Calvinists, they look upon Grace as an irresistible Power, and therefore neglect and despise this Eternal Seed of the Kingdom in their Hearts, as a low, insufficient, useless thing, as to their Salvation. On the other hand, the Papists, Arminians and Socinians, they go about to set up their Natural Power and Will, with one consent, denying, that this little Seed, this small Appear∣rance of the Light, is that Supernatural, Saving Grace of God given to every Man, to save him. And so upon them is verified that Saying of the Lord Jesus Christ, This is the Condemnation of the World, that Light is come into the World, but Men love Darkness rather than Light; the reason is ad∣ded, Because their Deeds are Evil. All confess they feel this but they will not have it to be of that Vertue. Som••, will have it to be Reason; some a Natural Conscience; some, certain Reliques of God's

Image, that remained in Adam. So Christ, as he met with Opposition from all kinds of Professors in his Outward•• Appearance,* 1.307 so doth he now in his Inward. It was the meanness of his Outward Man that made many despise him, saying, Is not this the Son of the Carpenter? Are not his Brethren and Sisters among us? Is not this a Galilean? And came there ever a Prophet out of Galilee? And such like Reasonings. For they expected an outward Deliverer, who as a Prince, should deliver them with great ease from their Enemies; and not such a Messiah as should be Crucified shamefully, and as it were lead them into many Sorrows, Trou∣bles and Afflictions. So the Meanness of this Ap∣pearance makes the Crafty Jes••its, the pretended Rational So••inians, and the Learned Arminians, over-look it; desiring rather something, that they might exercise their Subtilty, Reason and Learn∣ing about, and use the Liberty of their own Wills. And the secure Calvinists, they would have a Christ to Save them without any Trouble; to Destroy all their Enemies for them, without them, and no∣thing or little within; and in the mean while be at ease to live in their Sins secure. Whence, when all is well examined, the cause is plain; it is, Because their Deeds are Evil, that with one con∣sent they reject this Light:* 1.308 For it checks and reproves the Wisest of them all, and the Learn∣edst of them all in secret; neither can all their Logick silence it, nor can the securest among them stop its Voice from crying, and reproving them within, for all their Confidence in the outward Knowledge of Christ, or of what he hath suffered outwardly for them. For, as hath been often said, In a Day it strives with all, wrestles with all; and it's the Unmortified Nature, the First Nature, the Old Adam, yet alive in the Wisest, in the Learnedst, in the most Zealous for the outward Knowledge of Christ, that denies this, that de∣spises

it, that shuts it out, to their own Condem∣nation. They come all under this description, Every one that doth Evil, hateth the Light, neither cometh to the Light, lest his Deeds should be reproved, John 3.20. So that it may be said now, and we can say, from a true and certain Experience, as it was of old, Psalm 118.22. Mat. 21.42. Mark 12.10. Luke 20.17. Acts 4.11. The Stone which the Builders, of all kinds, have rejected, the same is become unto us the Head of the Corner. Glory to God for ever! who hath chosen us a first Fruits to himself in this Day, wherein he is arisen to plead with the Nations; and therefore hath sent us forth to Preach this Everlasting Gospel unto All, Christ nigh to All, the Light in All, the Seed Sown in the Hearts of All, that Men may come and apply their Minds to it. And we rejoyce, that we have been made to lay down our Wisdom and Learning (such of us, as have had some of it) and our Carnal Reasoning, to learn of Jesus, and fit down at the Feet of Jesus in our Hearts, and hear him, who there makes all things manifest, and reproves all things by his Light, Eph. 5.13. For many are Wise and Learned in the Notion,* 1.309 in the Letter of the Scripture, as the Pharisees were, and can speak much of Christ, and plead strongly against Infidels, Turks and Jews, and it may be also against some Heresies; who in the mean time are Crucifying Christ in the small Ap∣pearance of his S••ed in their Hearts. O! better were it to be stripp'd naked of all, to account it as Dross and Dung, and become a Fool for Christ's sake, thus knowing him to Teach thee in thy Heart, so as thou may'st witness him raised there, feel the Vertue of his Cross there, and say with the Apostle, I glory in nothing save in the Cross of Christ, whereby I am crucified to the World, and the World unto me. This is better than to write Thou∣sands of Commentaries, and to preach many Sermons.

And it is thus to preach Christ,* 1.310 and direct People to his pure Light in the Heart, that God hath raised us up, and for which the Wise Men of this World account us Fools; because, by the Opera∣tion of this Cross of Christ in our Hearts, we have denied our own Wisdom and Wills in many things, and have forsaken the vain Worships, Fa∣shions and Customs of this World. For these di∣vers Centuries the World hath been full of a dry, fruitless and barren Knowledge of Christ, feeding upon the Husk, and neglecting the Kernel; fol∣lowing after the Shadow, but Strangers to the Substance. Hence the Devil matters not how much of that Knowledge abounds, provided, he can but possess the Heart, and rule in the Will, crucifie the Appearance of Christ there, and so keep the Seed of the Kingdom from taking Root. For he has led them abroad, lo here, and lo there; and has made them wrestle in a false Zeal, so much one against another,* 1.311 contending for this outward Observation, and for the other out∣ward Observation, seeking Christ in this and the other External Thing, as in Bread and Wine; con∣tending one with another how he is there, while some will have him to be present therein this way, and some nhe other way; and some in Scrip∣tures, in Books, in Societies, and Pilgrimages, and Merits. But some confiding in an external barren Faith, think all is well, if they do but firmly be∣lieve, that he died for their Sins past, present, and to come; while in the mean time, Christ lies crucified and slain, and is daily resisted and gain-said in his Appearance in their Hearts. Thus from a sense of this Blindness and Ignorance, that is come over Christendom it is,* 1.312 that we are led and moved of the Lord, so constantly and frequently to call All, invite All, request All, to turn to the Light in them, to mind the Light in them, to believe in Christ, as he is in them: And that in

the Name, Power and Authority of the Lord, not in School-Arguments and Distinctions (for which many of the Wise Men of this World ac∣count us Fools and Mad Men) we do charge and command them to lay aside their Wisdom, to come down out of that Proud, Airy, Brain-Know∣ledge, and to stop that Mouth, how Eloquent so∣ever to the Worldly Ear it may appear, and to be silent, and sit down as in the Dust, and to mind the Light of Christ in their own Consciences: Which, if minded, they would find as a sharp two-edged Sword in their Heart, and as a Fire and a Hammer, that would knock against, and burn up all that carnal, gathered, natural Stuff, and make the stoutest of them all Tremble, and become Quakers indeed. Which those, that come not to feel now, and kiss not the Son, while the Day lasteth, but harden their Heart, will feel to be a certain Truth, when it is too late. To conclude, as saith the Apostle, All ought to Examine them∣selves, whether they be in the Faith indeed; and try their own selves: For except Jesus be in them, they are certainly Reprobates, 2 Cor. 13.5.

§. XXV. Secondly;* 1.313 That which remains now to be proved, is, That by the Operation of this Light and Seed, some have been, and may yet be saved, to whom the Gospel is not outwardly preached,* 1.314 nor the History of Christ outwardly known. To make this the easier, we have already shewn how that Christ hath died for all Men; and consequently these are Inlightned by Christ, and have a measure of Sa∣ving Light and Grace; yea, that the Gospel, tho' not in any outward Dispensation, is preached to them, and in them: So that thereby they are stated in a Possibility of Salvation. From which, I thus argue:

Arg.

• To whom the Gospel, the Power of God unto Salvation, is manifest, they may be saved, whatever outward Knowledge they want.

• But this Gospel is preached in every Creature; in which is certainly comprehended many that have not the outward Knowledge:
• Therefore of those, many may be saved.

But to those Arguments, by which it hath been proved, That all Men have a Measure of saving Grace, I shall add one, and that very observable, not yet mentioned, viz. that excellent Saying of the Apo∣stle Paul to Titus, chap. 2. v. 11. The Grace of God, that brings Salvation, hath appeared to all Men; teach∣ing us, that denying Ungodliness and Worldly Lusts, we should live Soberly, Righteously, and Godlily in this present World: Than which, there can be nothing more clear, it comprehending both the parts of the Controversie. First; it testifies, that it is no Natural Principle or Light, but saith plainly, It brings Salvation. Secondly; it says not, that it hath appeared to a Few, but unto All Men. The Fruit of it declares also how Efficacious it is, seeing it comprehends the whole Duty of Man:* 1.315 It both teacheth us, first, to forsake Evil, to deny Ungod∣liness and Worldly Lusts; and then it teacheth us our whole Duty. First, to live Soberly; that com∣prehends Temperance, Chastity, Meekness, and those things that relate unto a Man's self. Se∣condly, Righteously; that comprehends Equity, Ju∣stice and Honesty, and those things which relate to our Neighbours. And Lastly, Godlily; which comprehends Piety, Faithfulness and Devotion; which are the Duties relating to God. So then there is nothing required of Man, or is needful to Man, which this Grace teacheth not. Yet I have heard a publick Preacher, (one of those that are accounted Zealous Men) to evite the strength of this Text, deny this Grace to be Saving, and say; It was only intended of common Favours and Graces, such as is the Heat of the Fire, and outward Light of the Sun. Such is the Darkness and Ignorance of those that oppose the Truth; whereas the Text saith expresly,

that it is Saving. Others, that cannot deny, but it is Saving, alledge;* 1.316 This (All) comprehends not every Individual, but only All Kinds: But is a bare Negation sufficient to overturn the strength of a positive Assertion? If the Scriptures may be so abu∣sed, what so absurd, as may be not pleaded for from them? Or what so manifest, as may not be denied? But we have no reason to be staggered by their denying, so long as our Faith is found in express terms of the Scripture; they may as well seek to perswade us, that we do not intend that which we affirm (tho' we know the contrary) as make us believe, that when the Apostle speaks forth our Doctrine in plain words, yet he intends theirs, which is the quite contrary. And indeed, can there be any thing more absurd, than to say, Where the word is plainly (All) Few is only in∣tended? For they will not have (All) taken here for the greater Number. Indeed, as the Case may be sometimes, by a Figure (All) may be taken, of two Numbers, for the greater Number; but let them shew us, if they can, either in Scrip∣ture, or Profane or Ecclesiastical Writings, that any Man that wrote Sense, did ever use the word (All) to express, of two Numbers, the lesser. Whereas they affirm, that the far lesser Number have received Saving Grace; and yet will they have the Apostle, by (All) to have signified so, Tho' this might suffice; yet to put it further, be∣yond all question, I shall Instance another Saying of the same Apostle, that we may use him as his own Commentator; Rom. 5.18. Therefore as by the Offence of One, Judgment came upon all Men to Condemnation; even so by the Righteousness of One, the Free Gift came upon all Men unto Justification of Life. Here no Man of Reason, except he will be obstinately ignorant, will deny, but this similitive Particle (As) makes the (All) which goes before, and comes after, to be of one and the same extent: Or else let them

shew us one Example, either in Scripture, or else∣where, among Men that speak proper Language, where it is otherwise. We must then either af∣firm that this Loss, which leads to Condemnation, hath not come upon All; or say, that this Free-Gift is come upon All by Christ. Whence I thus Argue:

Arg.

• First; If All Men have received a Loss from Adam, which leads to Condemnation;
• then All Men have received a Gift from Christ, which leads to Justi∣fication.
• But the First is true;
• Therefore also the Last.

From all which it naturaly follows, that All Men,* 1.317 even the Heathens, may be saved: For Christ was given, as a Light to enlighten the Gentiles, Isai. 49.6. Now, to say that tho they might have been saved, yet none were, is to judge too Uncharitably. I see not what Reason can be alledged for it; yea, tho' it were granted, which never can be, that none of the Heathens were saved; it will not from thence follow, that they could not have been saved. or that none now in their Condition can be saved; For, A non esse ad non passe non detur sequella; i. e. That Consequence is false, that concludes a thing cannot be, because it is not.

[Object.] But if it be objected (which is the great Objection) That there is no Name, under Heaven, by which Salvation is known, but by the Name JESUS.

Therefore they (not knowing this) cannot be saved.

[Answ.] I answer; Tho' they know it not outwardly, yet if they feel it inwardly, by feeling the Ver∣tues and Power of it,* 1.318 the Name JESUS indeed, (which signifies a Saviour) to free them from Sin and iniquity in their Hearts, they are saved by it. I confess, there is no other Name to be saved by: But Salvation lieth not in the Literal, but in the Experimental Knowledge; albeit those that have the Literal Knowledge, are not saved by it, with∣out this real Experimental Knowledge: Yet those

that have the Real Knowledge, may be saved with∣out the External; as by the Arguments hereafter brought, will more appear. For if the outward distinct Knowledge of him, by whose means I re∣ceive benefit, were necessary for me, before I could reap any Fruit of it; then, by the Rule of Contra∣ries, it would follow, that I could recieve no hurt, without I had also the distinct Knowledge of him that occasioned it; whereas Experience proves the contrary. How many are injured by Adam's Fall, that know nothing of ever there being such a Man in the World, or of his eating the Forbidden Fruit? Why may they not then be saved by the Gift and Grace of Christ in them, making them Righteous and Holy, tho' they know not distinctly how that was purchased unto them by the death and Sufferings of Jesus, that was Crucified at Jeru∣salem; especially seeing God hath made that Know∣ledge simply impossible to them? As many Men are killed, by Poison infused into their Meat, tho' they neither know what the Poison was, nor who infused it: So also on the other hand, how many are cured of their Diseases, by good Remedies, who know not how the Medicine is prepared, what the In∣gredients are, nor oftentimes who made it? The like may also hold in Spiritual Things, as we shall hereafter prove.

§. XXVI. First; If there were such an abloute necessity for this outward Knowledge,* 1.319 that it were even of the Essentials of Salvation, then none could be saved without it; whereas our Adversaries deny not, but readily confess, that many Infants and Deaf Persons are saved without it: So that here they break that General Rule, and make Salvation possible without it. Neither can they alledge, that it is because such are free from Sin; seeing they also affirm, that all Infants, because of Adam's Sin, deserve Eternal Condemnation, as being really guilty in the sight of God; and of Deaf People, it

is not to be doubted, and Experience shews us, that they are subject to many common Iniquities, as well as other Men.

[Obj. 1] If it be said, That these Children are the Children of Believing Parents.

[Answ.] What then? They will not say, that they trans∣mit Grace to their Children. Do they not affirm, that the Children of Believing Parents are guilty of Original Sin, and deserve Death, as well as others? How prove they, that that makes up the loss of all explicit Knowledge?

[Obj. 2] If they say, Deaf People may be made sensible of the Gospel by Signs:

[Answ.] All the Signs cannot give them any explicit Knowledge of the History of the Death, Sufferings, and Resurrection of Christ. For what Signs can inform a deaf Man, That the Son of God took on him Man's Nature, was born of a Virgin, and suffered under Pontius Pilate?

[Obj. 3] And if they should further alledge, That they are within the Bosom of the visible Church, and Partakers of the Sacraments:

[Answ.] All that gives no certainty of Salvation; for (as the Protestants confess) they confer not Grace ex opere opexato. And will they not acknowledge, that many are in the Bosom of the Church, who are visibly no Members of it? But if this Charity be extended towards such, who are where the Gospel is preached, so that they may be judged capable of Salvation, because they are under a simple im∣possibility of distinctly knowing the means of Sal∣vation; what Reason can be alledged, why the like Charity may not be had to such, as tho' they can hear,* 1.320 yet are under a simple impossibility of Hear∣ing, because it is not spoken unto them. Is not a Man in China, or in India, as much to be excu∣sed for not knowing a thing which he never heard of, as a deaf Man here, who cannot hear? For as the deaf Man is not to be blam'd, because God

hath been pleased to suffer him to lie under this In∣firmity; so is the Chinees, or the Indian, as excusable, because God hath with held from him the oppor∣tunity of Hearing. He that cannot hear a thing, as being necessarily absent, and he that connot hear it, as being naturally deaf, are to be placed in the same Category.

[Answ. 2] Secondly; This manifestly appears by that Say∣ing of Peter, Acts 10.34. Of a Truth I perceive, that God is no respecter of Persons; but in every Nation, he that feareth him, and worketh Righteousness, is accepted of him. Peter was before liable to that mistake, that the rest of the Jews were in, judging that all were Unclean, except themselves, and that no Man could be saved, except they were Proselyted to their Religion, and Circumised. But God shewed Peter otherways in a Vision, and taught him to call nothing common or unclean; and therefore,* 1.321 seeing that God regarded the Prayers of Cornelius, who was a stranger to the Law, and to Jesus Christ, as to the outward; yet Peter saw that God had ac∣cepted him; and he is said to fear God, before he had this outward Knowledge: Therefore Peter con∣cludes, that every one, that in every Nation, with∣out Respect of Persons, feareth God, and worketh Righteousness is accepted of him. So he makes the Fear of God, and the Working of Righteous∣ness, and not an outward Historical Knowledge the Qualification: They then that have this, where∣ever they be, they are saved. Now we have al∣ready proved, that to every Man that Grace is given whereby he may live Godlily and Righte∣ously; and we see, that by this Grace Cornelius did so, and was accepted, and his Prayers came up for a Memorial before God,* 1.322 before he had this out∣ward Knowledge. Also, was not Job a perfect and upright Man, that feared God, and eschewed Evil? Who taught Job this? How knew Job Adam's Fall? And from what Scripture learned he that excellent

Knowledge he had, and that Faith, by which he knew his Redeemer lived? (For many make him as old as Moses) Was not this by an Inward Grace in the Heart? Was it not that Inward Grace, that taught Job to eschew Evil, and to fear God? And was it not by the Workings thereof, that he became a just and upright Man? How doth he reprove the Wickedness of Men, Chap. 24. And after he hath numbered up their Wickedness, doth he not con∣demn them, vers. 13. for Rebelling against this Light, for not knowing the Way thereof, nor abiding in the Paths thereof? It appears then, Job believed that Men had a Light, and that because they Re∣belled against it, therefore they knew not its Ways, and abode not in its Paths: Even as the Pharisees, who had the Scriptures, are said to Err, not know∣ing the Scripture And also Job's Friends, tho' in some things wrong;* 1.323 yet who taught them all those excellent Savings and Knowledge which they had? Did not God give it them, in order to save them? Or was it meerly to condemn them? Who taught Elihu, That the Inspiration of the Almighty giveth Un∣derstanding; that the Spirit of God made him, and the Breath of the Almighty gave him Life? And did not the Lord accept a Sacrifice for them? And who dare say, that they are Damned? But further, the Apostle puts this Controversie out of doubt; for, if we may believe his plain Assertions, he tells us, Rom. 2. That the Heathens did the things contained in the Law. From whence I thus argue:

Arg.

• In every Nation, he that feareth God, and work∣eth Righteousness, is accepted:
• But many of the Heathens feared God, and wrought Righteousness:
• Therefore they were accepted.

The Minor is proved from the Example of Corne∣lius: But I shall further prove it thus;

• He that doth the things contained in the Law, feareth God, and worketh Righteousness:

• But the Heathens did the things contained in the Law:
• Therefore they feared God, and wrought Righte∣ousness.

Can there be any thing more clear? For if to do the things contained in the Law, be not to fear God, and work Righteousness, then what can be said to do so, seeing the Apostle calls the Law spiritual, ho∣ly, just and good? But this appears manifestly by another Medium, taken out of the same Chapter, vers. 13. So that nothing can be more clear: The words are, The doers of the Law shall be justified. From which I thus argue, without adding any word of my own;

Arg.

• The Doers of the Law shall be justified:
• But the Gentiles do the things contained in the Law.

All, that know but a Conclusion,* 1.324 do easily see what follows from these express words of the Apo∣stle. And indeed, he, through that whole Chapter labours, as if he were Contending now with our Adversaries, to confirm this Doctrine, verse. 9, 10, 11. Tribulation and Anguish upon every Soul of Man that doth evil, to the Jew first, and also to the Gentile: For there is no Respect of Persons with God. Where the Apostle clearly Homologates, or confesses to the Sen∣tence of Peter before mentioned; and shews, that Jew and Gentile, or as himself explains in the following Verses, both they that have an outward Law, and they that have none, when they do good, shall be justified. And to put us out of all doubt, in the very following Verses, he tells, That the Doers of the Law are justified, and that the Gentiles did the Law. So that except we think, he spake not what he intended, we may safely conclude, that such Gentiles were Justified and did partake of that Honour, Glory and Peace which comes upon every one that doth good; even the Gentiles, that are without the Law, when they work good; see∣ing with God there is no Respect of Persons. So as we see, that it is not the having the Outward

Knowledge that doth save, without the Inward; so neither doth the want of it, to such to whom God hath made it impossible, who have the In∣ward, bring Condemnation. And many that have wanted the Outward, have had a knowledge of this Inwardly, by Vertue of that Inward Grace and Light given to every Man, working in them, by which they forsook Iniquity and become Just and Holy as is above proved;* 1.325 who, tho' they knew not the History of Adam's Fall, yet were sensible in themselves of the Loss that came by it, feeling their Inclinations to Sin, and the Body of Sin in them: And tho' they knew not the Coming of Christ, yet were sensible of that Inward Power and Salvation which came by him, even before, 〈◊〉〈◊〉 well as since his Appearance in the Flesh. For a question whether these Men can prove, that all the Patriarchs and Fathers, before Moses, had a di∣stinct Knowledge either of the one or the other, or that they knew the History of the Teee of Knowledge of Good and Evil, and of Adam's eating the Forbidden Fruit; far less that Christ should be Born of a Virgin, should be crucified, and treated in the manner he was. For it is justly to be believed that what Moses wrote of Adam, and of the First Times, was not by Tradition, but by Revelation; yea, we see that not only after the writing of Moses, but even of David, and all the Prophets,* 1.326 who prophesied so much of Christ, how little the Jews, that were expecting and wishing for the Messiah, could thereby discern him when he came, that they Crucified him as a Blasphemer, not as a Messiah, by mistaking the Prophecies con∣cerning him; for Peter saith expresly, Acts 3.17. to the Jews, That both they and their Rulers did it through Ignorance. And Paul saith, 1 Cor. 2.8. That had they known it, they would not have Crucified the Lord of Glory. Yea, Mary her self, to whom the Angel had spoken, and who had laid up all the

miraculous Things accompanying his Birth in her Heart, she did not understand how, when he di∣sputed with the Doctors in the Temple, that he was about his Father's Business. And the Apostles, that had believed him, conversed daily with him, and saw his Miracles, could not understand, neither believe those things which related to his Death, Sufferings and Resurrection, but were in a certain re∣spect stumbled at them.

§. XXVII. So we see, how that it is the Inward Work, and not the Outward History and Scripture, that gives the true Knowledge; and by this In∣ward Light, many of the Heathen Philosophers were sensible of the Loss received by Adam,* 1.327 tho' they knew not the outward History: Hence Plato as∣serted, That Man's Soul was fallen into a dark Cave, where it only conversed with Shadows. Pythagoras saith, Man wandereth in this World as a Stranger, banished from the Presence of God. And Plotinus com∣pareth Man's Soul, fallen from God, to a Cinder,* 1.328 or dead Coal, out of which the Fire is extinguished. Some of them said, That the Wings of the Soul were clip∣ped, or fallen off, so that they could not flee unto God. All which, and many more such Expressions, that might be gathered out of their Writings, shew, that they were not without a sense of this Loss. Also, they had a Knowledge and Discovery of Jesus Christ inwardly, as a Remedy in them, to deliver them from that Evil Seed, and the Evil Inclinations of their own Hearts, tho' not under that particular Denomination.

Some called him a Holy Spirit, as Seneca, Epist. 41. who said, There is a Holy Spirit in us,* 1.329 that treat∣eth us as we treat him. Cicero calleth it an Innate Light, in his Book De Republica, cited by Lactan∣tius, 6 Instit. where he calls this Right Reason given unto all, Constant and Eternal, calling unto Duty by Commanding, and deferring from Deceit by Forbidding. Adding, That it cannot be abrogated, neither can any

be freed from it, neither by Senate nor People; that it is one Eternal, and the same always to all Nations; so that there is not one at Rome, and another at Athens: Whoso obeys it not, must flee from himself, and in this is greatly tormented, altho' he should escape all other Punishments. Plotinus also calls him Light, saying, That as the Sun cannot be known, but by its own Light, so God cannot be known, but with his own Light: And as the Eye cannot see the Sun, but by receiving its Image, so Man cannot know God, but by receiving his Image; and that it behoveth Man to come to Purity of Heart, before he could know God; calling him also Wisdom, a Name frequently given him in Scrip∣ture; see Prov. 1.20. to the end; and Prov. 8.9, 34. where Wisdom is said to Cry, Intreat, and In∣vite all, to come unto her, and learn of her: And what is this Wisdom, but Christ? Hence such as came among the Heathen, to forsake Evil, and cleave to Righteousness, were called Philosophers, that is,* 1.330 Lovers of Wisdom. They knew this Wis∣dom was nigh unto them, and that the best Know∣ledge of God, and Divine Mysteries, was by the In∣spiration of the Wisdom of God. Phocylides affirmed, That the Word of the Wisdom of God was best. His words in the Greek are,* 1.331 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And much more of this kind might be instan∣ced, by which it appears they knew Christ; and by his working in them, were brought from Un∣righteousness to Righteousness, and to love that Power by which they felt themselves redeemed; so that, as saith the Apostle, They shew the Work of the Law written in their Hearts, and did the things contained in the Law; and therefore, as all Doers of the Law are, were no doubt justified, and sav••d thus by the Power of Christ in them. And as this was the Judgment of the Apostle, so was it of the Primitive Christians.* 1.332 Hence Justin Martyr stuck not to call Socrates a Christian, saying, That all such

as lived according to the Divine Word in them, which was in all Men, were Christians; such as Socrates and Heraclitus, and others among the Greeks, &c. That such as live with the Word, are Christians without Fear or Anxiety.

Clemens Alexandrinus saith,* 1.333 Apol. 2. Strom. lib. 1. That this Wisdom or Philosophy was necessary to the Gentiles, and was their School master to lead them unto Christ, by which of old the Greeks were justi∣fied.

Nor do I think, saith Augustin,* 1.334 in his Book of the City of God (lib. 18. cap. 47.) that the Jews dare affirm, that none belonged unto God, but the Israelites. Upon which place, Ludovicus Vives saith,* 1.335 That thus the Gentiles not having a Law, were a Law unto themselves; and the Light so living, is the Gift of God and proceeds from the Son; of whom it is written, that he inlightneth every Man that cometh into the World.

Augustin also testifies in his Confessions, lib. 7. cap. 9.* 1.336 That he had read in the Writings of the Platonists, though not in the very same Words, yet that, which by many and multiplyed Reasons did per∣swade, that in the beginning was the Word, and the Word was with God; this was in the beginning with God, by which all things were made, and without which nothing was made, that was made: In him was Life, and the Life was the Light of Men: And the Light shined in the Darkness, and the Darkness did not com∣prehend it. And albeit the Soul gives Testimony con∣cerning the Light; yet it is not the Light, but the Word of God: For God is the true Light, which enlighteneth every Man that cometh into the World; and so repeats to verse 14. of John 1. adding, These things have I there read.

Yea,* 1.337 there is a Book translated out of the Ara∣bick, which gives an account of one Hai Ebn Yok∣dan; who, without converse of Man, living in an Island alone, attained to such a profound Know∣ledge

of God, as to have immediate Converse with him, and to affirm, That the best and most certain Knowledge of God, is not that which is attained by Promisses premised, and Conclusions deduced; but that which is enjoyed by Conjunction of the Mind of Man, with the supream Intellect,* 1.338 after the Mind is purified from its Corruptions, and is separated from all Bodily Images, and is gatherd into a profound Stilness.

§. XXVIII. Seeing then, it is by this inward Gift, Grace and Light, that both those that have the Gospel preached unto them, come to have Jesus brought forth in them, and to have the saving and sanctified use of all outward Helps and Ad∣vantages: And also by this same Light, that all may come to be saved; and that God Calls, In∣vites, and Strives with all, in a Day, and saveth many, to whom he hath not seen meet to convey this outward Knowledge; therefore we having the Experience of the Inward and Powerful Work of this Light in our Hearts, even Jesus revealed in us, cannot cease to Proclaim the Day of the Lord,* 1.339 that is arisen in it, crying out with the Woman of Samaria, Come and see one that hath told me all that ever I have done; Is not this the Christ? That others may come, and feel the same in them∣selves, and may know, that that little small thing that reproves them in their Hearts, however they have despised, and neglected it, is nothing less than the Gospel preached in them; Christ, the Wisdom and Power of God, being in and by that Seed, seeking to save their Souls.

Of this Light therefore Augustin speaks in his Con∣fessions, lib. 11. cap. 9. In this beginning, O God! thou madest the Heavens and the Earth, in thy Word, in thy S••n,* 1.340 in thy Vertue, in thy Wisdom, wonderfully saying, and wonderfully doing: Who shall comprehend it? Who shall declare it? What is that shineth in unto me, and smites my Heart without Hurt, at which I both Tremble, and am Inflamed? I Tremble, in so far

as I am unlike unto it; and I am Inflamed, in so far as I am like unto it: It is Wisdom which shineth in unto me, and dispelleth my Cloud, which had again covered me, after I was departed from that Darkness, and Rampier of my Punishments. And again, he saith, lib. 10. cap. 27. It is too late that I have loved thee, O thou Beautifulness. so Ancient and so New! Late have I loved thee, and behold thou wast within, and I was without, and there was seeking thee! Thou didst Call, thou didst Cry, thou didst break my Deafness. thou glancedst, thou didst shine, thou chasedst away my Darkness.

Of this also our Country-Man George Buchanan speaketh thus, in his Book,* 1.341 De Jure regni apud Scotos: Truly, I understand no other thing at present, than that Light, which is divinely infused into our Souls: For when God formed Man, he not only gave him Eyes to his Body, by which he might shun those things that are hurtful to him, and follow those things that are profitable; but also hath set before his Mind, as it were a certain Light, by which he may discern things that are Vile, from things that are Honest: Some call this Power, Nature, others the Law of Nature: I truly judge it to be Divine, and am perswaded, that Nature and Wisdom never say different things. More∣over, God hath given us a Compend of the Law, which in few words comprehends the whole; to wit, That we should love him from our Hearts, and our Neighbours as our selves. And of this Law all the Books of the Holy Scriptures which pertain to the forming of Man∣ners, contain no other, but an Explication.

This is that Universal, Evangelical Principle, in and by which this Salvation of Christ is exhibited to All Men, both Jew and Gentile,* 1.342 Scythian and Barbarian, of whatsoever Country or Kindred he be: and therefore God hath raised up unto himself, in this our Age, faithful Witnesses and Evangelists, to preach again his Everlasting Gospel, and to direct All, as well the High Professors, who Boast of the

Law and the Scripture, and the outward Knowledge of Christ, as the Infidels and Heathens, that know not him that way, that they may all come to mind the Light in them, and know Christ in them, the Just One, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whom they have so long killed, and made merry over, and he hath not resisted, James 5.6. And give up their Sins, Iniquities, false Faith, Pro∣fessions, and outside Righteousness, to be crucified by the Power of his Cross in them; so as they may know Christ within to be the Hope of Glory, and may come to walk in his Light, and be saved, who is that True Light, that enlightneth every Man that com∣eth into the World.

PROPOSITION VII. Concerning Justification.

As many as resist not this Light, but receive the same, it becomes in them a Holy, Pure and Spiritual Birth, bringing forth Holiness, Righteousness, Purity, and all those other Blessed Fruits which are acceptable to God, by which Holy Birth, to wit, Jesus Christ formed within us, and working his Works in us, as we are Sanctified so are we justified in the sight of God, ac∣cording to the Apostle's words; But ye are Washed, but ye are Sanctified, but ye are Justified, in the Name of the Lord Jesus, and by the Spirit of our God, 1 Cor. 6.11. Therefore it is not by our Works, wrought in our Will, nor yet by Good Works, considered as of themselves; but by Christ, who is both the Gift and the Giver, and the Cause producing the Effects in us; who as he hath reconciled us, while we were Ene∣mies, doth also in his Wisdom save us, and justify us after this manner, as saith the same Apostle else∣where; According to his Mercy he saved us, by the washing of Regeneration, and the renewing of the Holy Ghost, Tit. 3.5.

§. 1. THE Doctrine of Justification comes well in order, after the discussing of the Extent of Christ's Death, and of the Grace thereby com∣municated; some of the sharpest Contests concern∣ing this having from thence their Rise. Many are the Disputes among those called Christians, con∣cerning this point; and indeed, if all were truly minding that which Justifieth, there would be less Noise about the Notions of Justification. I shall briefly review this Controversie, as it stands among others, and as I have often seriously observed it; then in short state the Controversie, as to us, and open our Sense and Judgment of it: And lastly, prove it (if the Lord will) by some Scripture-Testimonies, and the certain Experience of all that ever were truly Justified.

§. II.* 1.343 That this Doctrine of Justification hath been and is greatly vitiated in the Church of Rome,* 1.344 is not by us questioned; tho' our Adversaries (who for want of better Arguments, do often make Lyes their Refuge) have not spared in this respect to Stigmatize us with Popery; but how untruly, will hereafter appear. For to speak little of their Meritum ex Condigno, which was (no doubt) a very common Doctrine of the Romish Church, especially before Luther; tho' most of their Modern Wri∣ters, especially in their Controversies with Prote∣stants do partly deny it, partly qualifie it, and seem to state the matter only, as if they were Propagaters and Pleaders for Good Works, by the others denied. Yet if we look to the Effects of this Doctrine among them, as they appear in the generality of their Church-Members, not in things disapproved, but highly approved and commend∣ed by their Father the Pope, and all his Clients,* 1.345 as the most beneficial Casuality of all his Reve∣venue; we shall find, that Luther did not without great ground oppose himself to them in this mat∣ter: And if he had not run himself into another

extream (of which heareafter) his Work would have stood the better. For in this, as in most other things, he is more to be commended, for what he pull'd down of Babylon, than for what he built of his own. Whatever then the Papists may pretend, or even some good Men among them may have thought. Experience sheweth, and it is more than manifest, by the universal and ap∣proved Practice of their People, that they place not their Justification so much in Works that are truly and morally Good, and in the being truly renewed and sanctified in the Mind, as in such things as are either nor Good nor Evil, or may truly be called Evil, and can no otherways be reckoned Good, than because the Pope pleases to call them so.* 1.346 So that if the matter be well sifted, it will be found that the greatest part of their Justification depends upon the Authority of his Bulls, and not upon the Power, Vertue and Grace of Christ, revealed in the Heart, and renewing of it; as will appear, [Proof I] First, From their Principle concerning their Sacraments, which they say, confer Grace, ex opere operato. So that if a Man partake but of them,* 1.347 he thereby obtains Remission of Sin, tho' he remains as he was; the Vertue of the Sacre∣ments making up the want that is in the Man. So that this Act of Submission and Faith to the Laws of the Church, and not any real inward Change, is that which justifieth him. As for Example; if a Man make use of the Sacrament (as they call it) of Pennance,* 1.348 so as to tell over his Sins to a Priest, tho' he have not true Contrition (which the Lord hath made absolutely necessary for Penitent Sinners) but only Attrition, a Figment of their own) that is, If he be sorry he hath sinned, not out of any love to God, or his Law, which he hath transgressed, but for fear of Punishment; yet doth the Vertue of the Sacrament (as they affirm) procure to him Remission of Sins; so that being absolved by the

Priest, he stands accepted and justified in the sight of God. This Man's Justification then procceedeth not from his being truly Penitent, and in any mea∣sure inwardly changed and renewed, by the work∣ing of God's Grace in his Heart; but meerly from the Vertue of the Sacrament, and Authority of the Priest, who hath pronounced him Absolved; so that his Justification is from somewhat without him, and not within him.

[Proof II] Secondly; This will yet more appear in the mat∣ter of Indulgences, where Remission of all Sins,* 1.349 not only past, but for years to come, is annexed to the visiting such and such Churches and Reliques, saying such and such Prayers; so that the Person that so doth, is presently cleared from the guilt of his Sin, and justified and accepted in the sight of God. As for Example:

He that in the great Jubilee, will go to Rome, and present himself before the Gate of Peter and Paul, and there receive the Pope's Blessing; or he that will go a Pilgrimage to James's Sepulchre in Spain, or to Mary of Loretto, is upon the performance of those things promised For∣giveness of Sin. Now if we ask them the Rea∣son how such things, as are not morally good in themselves, come to have Vertue? They have no other answer, but because of the Church's and Pope's Authority; who being the great Treasurer of the Magazine of Christ's Merits, lets them out upon such and such Conditions. Thus also the inven∣tion of saying Mass,* 1.350 is made a chief Instrument of Justification; for in it they pretend to offer Christ daily to the Father, a Propitiatory Sacrifice for the Sins of the Living and Dead: So that a Man, for Money, can procure Christ thus to be offer'd for him when he pleases: by which Offering he is said to obtain Remission of Sins, and to stand Justified in the sight of God. From all which, and much more of this nature which might be mentioned, it doth appear, that the Papists place their Justification,

not so much in any Work of Holiness, really brought forth in them, and real forsaking of Ini∣quity, as in the meer Performance of some Cere∣monies, and a blind Belief which their Teachers have begotten in them; that the Church and the Pope, having the absolute Dispensation of the Merits of Christ, have power to make these Merits effectual for the Remission of Sins, and Justifica∣tion of such, as will perform those Ceremonies.

This is the true and real method of Justification, taken by the generality of the Church of Rome, and highly commended by their publick Preachers, especially the Monks, in their Sermons to the Peo∣ple; of which I my self have been an Ear and an Eye-witness: However some of their modern Wri∣ters have laboured to qualifie it in their Contro∣versies.* 1.351 This Doctrine Luther and the Protestants then had good Reason to deny and oppose; tho' many of them ran into another Extream, so as to deny Good Works to be necessary to Justification; and to preach up, not only Remission of Sins, but Justification by Faith alone, without all Works, however good. So that Men do not obtain their Justification, according as they are inwardly Sanctified and Renewed; but are Justified meerly by Believing that Christ died for them; and so some may perfectly be Justified, tho' they be lying in gross Wickedness; as appears by the Example of David, who they say was fully and perfectly Justified, while he was lying in the gross Sins of Murder and Adultery. As then the Protestants have sufficient ground to quarrel and confute the Papists, concerning those many Abuses in the matter of Justification; shewing how the Do∣ctrine of Christ is thereby vitiated and overturned, and the Word of God made void by many and use∣less Traditions, the Law of God neglected, while foolish and needless Ceremonies are prized and fol∣lowed, through a false Opinion of being Justified by the performance of them; and the Merits and

Sufferings of Christ (which is the only Sacrifice ap∣pointed of God for Remission of Sins) derogated from, by the setting up of a daily Sacrifice,* 1.352 never appointed by God, and chiefly devised out of Co∣vetousness to get Money by: So the Protestants, on the other hand, by not rightly establishing and holding forth the Doctrine of Justification, accord∣ing as it is delivered in the Holy Scriptures, have opened a Door for the Papists to accuse them, as if they were Neglecters of Good Works, Enemies to Mortification and Holiness, such as esteem them∣selves Justified, while lying in great Sins: By which kind of Accusations (for which too great ground hath been given out of the Writings of some rigid Protestants) the Reformation hath been greatly de∣famed and hindered, and the Souls of many in∣snared. Whereas who will narrowly look into the matter, may observe these Debates to be more in specie, than in genere, seeing both do upon the matter land in one, and like two Men in a Circle, who tho' they go sundry ways, yet meet at last in the same Centre.

For the Papists, they say;* 1.353 They obtain Remission of Sins, and are justified by the Merits of Christ, as the same are applied unto them in the use of the Sacraments of the Church; and are dispensed in the Performance of such and such Ceremonies, Pilgrimages, Prayers and Per∣formances, tho' there be not an inward Renewing of the Mind, nor knowing of Christ inwardly formed; yet they are remitted, and made Righteous, ex opere operato, because of the Power and Authority accompanying the Sacraments, and the Dispensers of them.

The Protestants say;* 1.354 That they obtain Rimission of Sins, and stand justified in the sight of God, by Vertue of the Merits and Sufferings of Christ; not by infusing Righteousness into them, but by pardoning their Sins,* 1.355 and by accounting & accepting their Persons as righteous; they resting on Him and his Righteousness by Faith; which Faith, the Act of Believing, is not imputed unto them for Righteousness.

So the Justification of neither here is placed in any Inward Renewing of the Mind, or by Vertue of any Spiritual Birth, or Formation of Christ in them; but only by a bare Application of the Death and Sufferings of Christ, outwardly performed for them: Whereof the one lays hold on a Faith rest∣ing upon them, and hoping to be justified by them alone; the other, by the saying of some outward Prayers and Ceremonies, which they judge makes the Death of Christ effectual unto them. I except here (being unwilling to wrong any) what things have been said, as to the necessity of inward Holi∣ness, either by some modern Papists, or some modern Protestants, who in so far as they have laboured af∣ter a Midst betwixt these two Extreams, have come near to the Truth; as by some Citations out of them, hereafter to be mentioned, will appear: Tho' this Doctrine hath not, since the Apostacy, (so far as ever I could observe) been so distinctly and evidently held forth, according to the Scrip∣ture Testimony, as it hath pleased God to reveal it, and preach it forth in this Day, by the Wit∣nesses of his Truth, whom he hath raised to that end. Which Doctrine, tho' it be briefly held forth and comprehended in the Thesis it self; yet I shall a little more fully explain the State of the Con∣troversie,* 1.356 ••s it stands betwixt us, and those that now oppose us.

* 1.357§. III. First then, as by the Explanation of the former Thesis appears. We Renounce all Natural Power and Ability in our selves,* 1.358 in order to bring us out of our lost and fallen Condition, and first Nature; and confess, that as of our selves we are able to do nothing that is good; so neither can we procure Remission of Sins, or Justification, by any Act of our own, so as to merit it, or draw it as a debt from God, due unto us: But we acknow∣ledge all to be of and from his Love, which is the Original and Fundamental Cause of our Acceptance.

Secondly; God manifested this Love towards us,* 1.359 in the sending of his Beloved Son, the Lord Jesus Christ, into the World,* 1.360 who gave himself for us an Offering and a Sacrifice to God, for a sweet-smelling Savour; and having made Peace through the Blood of his Cross, that he might reconcile us unto him∣self, and by the Eternal Spirit offered himself without Spot unto God, and suffered for our Sins, the Just for the Unjust, that he might bring us unto God.

Thirdly then; Forasmuch as all Men,* 1.361 who have come to Man's Estate, (the Man Jesus only ex∣cepted) have sinned, therefore All have need of this Saviour, to remove the Wrath of God from them, due to their Offences; in this respect he is truly said, to have born the Iniquities of us All, in his Body on the Tree; and therefore is the Only Mediator, having qualified the Wrath of God towards us; so that our former Sins stand not in our way, being by Vertue of his most Satisfactory Sacrifice removed and pardoned. Neither do we think, that Remis∣sion of Sins is to be expected, sought,* 1.362 or obtained any other way, of by any works or Sacrifice what∣soever. (Tho' as has been said formerly,* 1.363 they may come to partake of this Remission, that are igno∣rant of the History.) So then Christ, by his Death and Sufferings, hath Reconciled us to God, even while we are Enemies; that is, he offers Reconci∣liation unto us; we are put into a capacity of be∣ing Reconciled; God is willing to forgive us our Iniquities, and to accept us; as is well expressed by the Apostle, 2 Cor. 5.19. God was in Christ, re∣conciling the World unto himself, not imputing their Trespasses unto them, and hath put in us the Word of Reconciliation. And therefore the Apostle, in the next Verses, intreats them, in Christ's stead, to be Re∣conciled to God; intimating, that the Wrath of God, being removed by the Obedience of Christ Jesus, he is willing to be Reconciled unto them, and

ready to remit the Sins that are past, if they Re∣pent.

* 1.364We consider then our Redemption in a twofold respect or state; both which in their own nature are perfect, though in their application to us, the one is not, nor cannot be, without respect to the other.

* 1.365The First is, The Redemption performed and ac∣complished by Christ for us, in his Crucified Body, without us: The other is the Redemption wrought by Christ in us; which no less properly is called and accounted a Redemption than the former. The first then is that whereby a Man, as he stands in the Fall, is put into a capacity of Salvation, and hath conveyed unto him a measure of that Power, Vertue, Spirit, Life and Grace, that was in Christ Jesus; which, as the Free-Gift of God, is able to counter-ballance, overcome, and root out the Evil Seed, wherewith we are naturally, as in the Fall, leavened.

* 1.366 The Second is that, whereby we witness and know this pure and perfect Redemption in our selves, purifying, cleansing and redeeming us from the power of Corruption, and bringing us into Unity, Favour and Friendship with God. By the first of these two, we that were lost in Adam, plunged in the bitter and corrupt Seed, unable of our selves to do any good thing, but naturally joyned and united to Evil, forward and propense to all Iniquity, servants and slaves to the power and spirit of Darkness, are notwithstanding all this, so far Reconciled to God by the Death of his Son, while Enemies, that we are put into a capacity of Salvation; having the Glad-Tidings of the Gospel of Peace offered unto us; and God is Reconciled unto us in Christ, calls and invites us to himself; in which respect we understand these Scriptures: * 1.367 He slew the Enmity in himself. He loved us first; seeing us in our Blood, he said unto us, Live; he, who

did not sin his own self, bare our sins in his own Body on the Tree; and he died for our sins, the Just for the Unjust.

By the Second, we witness this capacity brought into Act; whereby receiving, and not resisting, the purchase of his Death, to wit, the Light, Spirit, and Grace of Christ revealed to us, we witness and possess a real, true and inward Redemption from the power and prevalency of Sin; and so come to be truly and really Redeemed, Justified, and made Righteous, and to a sensible Union and Friendship with God. Thus he died for us, that he might Redeem us from all Iniquity; and thus we know him,* 1.368 and the Power of his Resurrection, and the Fellowship of his Suf∣ferings, being made conformable to his Death. This last follows the first in order, and is a conseqence of it, proceeding from it, as an Effect from its Cause; so as none could have enjoyed the last, without the first had been (such being the Will of God;) so also can none now partake of the first, but as he witnesseth the last. Wherefore as to us, they are Both Causes of our Justification: The first the Procuring Efficient, the other the Formal Cause.

Fourthly; We understand not by this Justification by Christ, barely the Good Works,* 1.369 even as wrought by the Spirit of Christ; for they, as Protestants truly af∣firm, are rather an effect of Justification than the Cause of it:* 1.370 But we understand the Formation of Christ in us, Christ born and brought forth in us; from which, Good Works as naturally proceed, as Fruit from a fruitful Tree. It is this Inward Birth in us, bringing forth Righteousness and Holiness in us, that doth Justifie us; which, having removed and done away the contray nature and spirit, that did bear Rule, and bring Condemnation, now is in dominion over all in our Hearts. Those then that come to know Christ thus formed in them, do enjoy him wholly and undivided, who is the LORD our RIGHTEOUSNESS, Jer. 23.6. This is to be

Clothed with Christ, and to have put him on, whom God therefore truly accounted Righteous and Just. This is so far from being the Doctrine of Papists, that as the generality of them do not understand it; so the Learned among them oppose it, and dispute against it, and particularly Bellarmine. Thus then, as I may say, the Formal Cause of Justification is not the Works, to speak properly, they being but an Effect of it; but this Inward Birth, this Jesus brought forth in the Heart: Who is the Well-beloved, whom the Father cannot but accept, and all those, who thus are sprinkled with the Blood of Jesus, and washed with it. By this also comes that Communication of the Goods of Christ unto us, by which we come to be made Partakers of the Divine Na∣ture, as saith Peter, 2 Pet. 1.4. and are made one with him, as the Branches with the Vine, and have a title and right to what he hath done and suffered for us:* 1.371 So that his Obedience becomes ours, his Righteousness ours, his Death and Sufferings ours. And by this Nearness we come to have a sense of his Sufferings, and to suffer with his Seed, that yet lies pressed and crucified in the Hearts of the Un∣godly; and so travel with it, and for its Redemp∣tion, and for the Rpentance of those Souls, that in it are Crucifying as yet the Lord of Glory. Even as the Apostle Paul, who by his Sufferings is said to fill up that which is behind of the Afflictions of Christ for his Body, which is the Church: Tho' this be a Mystery, sealed up from all the Wise Men, that are yet ig∣norant of this Seed in themselves, and oppose it; nevertheless some Protestants speak of this Justifica∣tion by Christ inwardly put on; as shall hereafter be recited in its place.

* 1.372Lastly; Tho' we place Remission of Sins in the Righteousness and Obedience of Christ, performed by him in the Flesh, as to what pertains to the remote pro∣curing Cause; and that we hold our selves formally justified by Christ Jesus formed and brought forth in

us: Yet can we not (as some Protestants have un∣warily done) Exclude Works from Justification.* 1.373 For tho' properly we are not Justified for them, yet are we Justified in them; and they are necessary, even as Causa sine qua non, i. e. The Cause without which none are Justified. For the denying of this, as it is contrary to the Scriptures Testimony; so it hath brought a-great Scandal to the Protestant Religion, opened the Mouths of Papists, and made many too secure, while they have believed to be Justified without Good Works. Moreover, tho' it be not so safe to say, They are Meritorious; yet seeing they are Rewarded, many of those called the Fathers, have not spared to use the word [Merit] which some of us have perhaps also done, in a qualified sence; but no ways to infer the Popish Abuses above∣mentioned. And lastly, if we had that Notion of Good Works, which most Protestants have, we could freely agree to make them not only not necessary, but reject them as hurtful: viz. That the best Works, even of the Saints, are defiled and polluted. For tho' we judge so of the best Works performed by Man, endeavouring a Conformity to the outward Law, by his own Strength, and in his own Will; yet we believe, that such Works as naturally proceed from this Spiritual Birth, and Formation of Christ in us, are Pure and Holy, even as the Root from which they come; and therefore God Accepts them, justifies us in them, and Rewards us for them, of his own Free-Grace. The State of the Controversie being thus stated, these following Positions do hence-from arise, in the next place to be proved.

§. IV. First; That the Obedience, Sufferings,* 1.374 and Death of Christ, is that, by which the Soul obtains Re∣mission of Sins, and is the procuring Cause of that Grace, by whose Inward Workings Christ comes to be formed inwardly, and the Soul to be made conformable unto him, and so just and justified. And that therefore, in respect of this Capacity and Offer of Grace, God

is said to be Reconciled; not as if he were actually Reconciled, or did actually Justifie, or account any Just, so long as they remain in their Sins, really impure and unjust.

* 1.375Secondly; That it is by this Inward Birth of Christ in Man, that Man is made just, and therefore so ac∣counted by God: Wherefore, to be plain, we are thereby and not till that be brought forth in us, formally (if we must use that word) Justified in the sight of God; because Justification is both more properly ard frequently in Scripture, taken in its proper signification, for making one Just, and not reputing one meerly such, and is all one with San∣ctification.

* 1.376Thirdly; That since Good Works as naturally fol∣low from this Birth,* 1.377 as heat from Fire; therefore are they of Absolute Necessity to Justification, as Causa sine qua non, i. e. tho' not as the Cause for which; yet as that in which we are and without which we cannot be Justified. And tho' they be not Me∣ritorious, and draw no debt upon God, yet he can∣not but accept and reward them; for it is con∣trary to his Nature to deny his own; since they may be perfect in their kind, as proceeding from a pure, holy Birth and Root. Wherefore their Judgment is false, and against the Truth, that say, That the holiest Works of the Saints are defiled and sinful in the sight of God: For these Good Works are not the Works of the Law, excluded by the Apostle from Justification.

* 1.378§. V. As to the first, I prove it from Rom. 3.25. Whom God hath set forth to be a Propitiation through Faith in his Blood, [Proof I] to declare his Righteousness for the Remission of Sins that are past,* 1.379 through the forbearance of God. Here the Apostle holds forth the Extent and Efficacy of Christ's Death, shewing, that thereby, and by Faith therein, Remission of Sins that are past is obtained; as being that, wherein the For∣bearance of God is exercised towards Mankind.

So that, tho' Men, for the Sins they daily commit, deserve Eternal Death, and that the Wrath of God should lay hold upon them; yet by Vertue of that most satisfactory Sacrifice of Christ Jesus, the Grace and Seed of God moves in love towards them, du∣ring the Day of their Visitation; yet not so as not to strike against the Evil (for that must be burned up and destroyed) but to redeem Man out of the Evil.

[Proof II] Secondly; If God were perfectly Reconciled with Men, and did esteem them Just, while they are actually Unjust, and do continue in their Sins; then should God have no Controversie with them: * 1.380 How comes he then so often to Complain, and to Expostulate so much throughout the whole Scripture with such, as our Adversaries confess to be Justified; telling them, That their Sins se∣parate betwixt him and them? Isai. 59.2. For where there is a perfect and full Reconcilation, there is no Separation. Yea, from this Doctrine it necessarily follows, either that such for whom Christ died, and whom he hath thus Reconciled, never Sin; or that, when they do so, they are still Reconciled, and their Sins make not the least Separa∣tion from God; yea, that they are Justified in their Sins. From whence also would follow this abo∣minable Consequence, that the good Works and greatest Sins of such, are alike in the sight of God; seeing neither the one serves to Justifie them, nor the other to break their Reconcilation; which oc∣casions great Security, and opens a door to every lewd Practice.

Thirdly;* 1.381 This would make void the whole Pra∣ctical Doctrine of the Gospel, and make Faith it self needless. For if Faith and Repentance, and the other Conditions called for throughout the Gos∣pel,

be a Qualification upon our part necessary to be performed; then before this be performed by us, we are either fully Reconciled to God, or put in a capacity of being Reconciled to God, he being ready to Reconcile and Justifie us, as these Condi∣tions are performed: Which latter, if granted, is according to the Truth we profess. And if we are already perfectly Reconciled and Justified, be∣fore these Conditions are performed, (which Con∣ditions are of that Nature, that they cannot be performed at one time, but are to be done all ones Life-time) then can they not be said to be absolutely needful: Which is contrary to the very express Testimony of Scripture, which is acknow∣ledged by all Christians: For without Faith it is impossible to please God:* 1.382 They that believe not, are condemn'd al∣ready, because they believe not in the Only Begotten Son of God: Except ye Repent, ye cannot be saved: For if ye live after the Flesh, ye shall die. And of those that were Converted: I will remove your Candlestick from you,* 1.383 unless ye Repent. Should I mention all the Scrip∣tures that positively and evidently prove this, I might transcribe much of all the Doctrinal Part of the Bible. For since Christ said, It is Finished, and did finish his Work Sixteen Hundred Years ago, and upwards; if he so fully perfected Redemption then, and did actually Reconcile every one, that is to be saved;* 1.384 not simply opening a Door of Mercy for them, offering the Sacrifice of his Body, by which they may obtain Remission of their Sins, when they Repent, and communicating unto them a mea∣sure of his Grace, by which they may see their Sins, and be able to Repent; but really make them to be reputed as Just,* 1.385 either before they believe (as say the Antinomians) or after they have assented to the Truth of the History of Christ, or are sprinkled with the Baptism of Water, while nevertheless they are actully Unjust, so that no part of their Redemption is to be wrought by him now, as to

their Reconciliation & Justification; then the whole Doctrinal Part of the Bible is useless, and of no pro∣fit: In vain were the Apostles sent forth to preach Repentance and Remission of Sins; and in vain do all the Preachers bestow their Labour, spend their Lungs, and give forth Writings; yea, much more in vain do the People spend their Money, which they give them for Preaching; seeing it is all but Actum agere, but a vain and ineffectual Essay, to do that which is al∣ready perfectly done without them.

[Proof IV] But lastly; To pretermit their Humane Labours as not worth the disputing, whether they be need∣ful or not, since (as we shall hereafter shew) them∣selves confess, the best of them is sinful; this also makes void the present Intercession of Christ for Men. What shall become of that great Article of Faith, by which we affirm, That he sits at the Right Hand of God, daily making Intercession for us;* 1.386 and for which end the Spirit it self maketh Intercession for us, with Groanings, which cannot be uttered? For Christ maketh not Intercession for those, that are not in a Possibility of Salvation; that is absurd. Our Ad∣versaries will not admit that he prayed for the World at all; and to pray for those, that are already Reconciled, and perfectly Justified, is to no pur∣pose: To pray for Remission of Sins, is yet more needless, if all be remitted, past, present, and to come. Indeed there is not any solid Solving of this, but by acknowledging, according to the Truth, That Christ by his Death removed the Wrath of God, so far as to obtain Remission of Sins for as many as receive that Grace and Light that he com∣municates unto them, and hath purchased for them by his Blood: Which, as they believe in, they come to know Remission of Sins past, and Power to save them from Sin, and to wipe it away, so often as they may fall into it by unwatchfulness or weakness, if applying themselves to this Grace, they truly Repent. For to as many as receive him,

he gives Power to become the Sons of God: So none are Sons, none are Justified, none Reconciled, until they thus receive him in that little Seed in their Hearts: And Life Eternal is offered to those, who by patient continuance in well doing, seek for Glory, Honour, and Immortality: For if the Righteous Man depart from his Righteousness, his Righteousness shall be remembred no more. And therefore, on the other part, none are longer Sons of God, and Justified, than they pa∣tiently continue in Righteousness and Well doing. And therefore Christ lives always making Inter∣cession, during the Day of every Man's Visitation, that they may be Converted And when Men are in some measure Converted, he makes Intercession, that they may continue, and go on, and not faint, nor go back again. Much more might be said to confirm this Truth; but I go on to take notice of the common Objections against it, which are the Arguments made use of to propagate the Errors contrary to it.

§. VI. The first and chief is drawn from that Say∣ing of the Apostle before mentioned, 2 Cor. 5.18, 19. God hath reconciled us to himself by Jesus Christ: God was in Christ reconciling the World unto himself; not imputing their Trespasses unto them.

[Obj. 1] From hence they seek to infer, That Christ fully per∣fected the Work of Reconciliation, while he was on Earth.

[Answ.] I answer; If by (Reconciliation) be understood the Removing of Wrath, and the Purchase of that Grace, by which we may come to be Reconciled, we agree to it; but that that place speaks no more, appears from the place it self: For when the Apo∣stle speaks in the Perfect Time, saying, He hath Re∣conciled us, he speaks of himself and the Saints; who having received the Grace of God, purchased by Christ,* 1.387 were through Faith in him actually Re∣conciled. But as to the World, he saith (Reconciling) not (Reconciled) which Reconciling, tho' it denotes a time somewhat past; yet it is by the Imperfect

Time, denoting, that the thing begun was not per∣fected. For this Work Christ began towards All, in the Days of his Flesh, yea, and long before; for He was the mediator from the Beginning, and the Lamb slain from the Foundation of the World: But in his Flesh, after he had perfectly fulfilled the Law, and the righteousness thereof, and rent the Vail, and made way for the more clear and universal Reve∣lation of the Gospel to All, both Jew and Gentile; he gave up himself a most satisfactory Sacrifice for Sin; which becomes effectual to as many as receive him in his inward Appearance, in his Light in the heart. Again, This very place sheweth, that no other Re∣conciliation is intended, but the Opening of a Door of Mercy, upon God's part, and a Removing of Wrath for Sins that are past; so as Men, notwithstanding their Sins, are stated in a capacity of Salvation: For the Apostle in the folowing Verse, saith, Now then, we are Ambassadors for Christ, as tho' God did be∣seech you by us; we pray you, in Christ's flead, be ye Re∣conciled to God. For if their Reconciliation had already been perfectly accomplished, what need any Intreat∣ing then to be Reconciled? Ambassadors are not sent after a peace already perfected, and Reconciliation made, to intreat for a Reconciliation; for that im∣plies a manifest Contradiction.

Secondly; They object, Verse 21. of the same Chapter, For he hath made him to be Sin for us, who knew no Sin, that we might be made the Righteousness of God in him.

[Obj. 2] From whence they argue; That as our Sin is im¦puted to Christ, who had no Sin; so Christ's Righteousness is imputed to us, without our being Righteous.

[Answ.] But this Interpretation is easily rejected; for tho' Christ bare our Sins, and suffered for us, and was among Men, accounted a Sinner, and numbred among Transgressors; yet that God reputed him a Sinner, is no where proved. For it is said, He was found before him Holy, Harmless, and Undefiled;* 1.388 neither was

there found any Guile in his Mouth. That we de∣served these things, and much more for our Sins, which he indured in Obedience to the Father, and according to his Counsel, is true; but that ever God reputed him a Sinner,* 1.389 is denied: Neither did he ever die, that we should be reputed Righteous; tho' no more really such, than he was a Sinner (as hereafter appears.) For indeed, if this Argument hold, it might be stretched to that length, as to become very pleasing to wicked Men, that love to abide in their Sins: For if we be made Righteous, as Christ was made a Sinner, meerly by imputation, then as there was no Sin, not in the least in Christ; so it would follow, that there needed no more Righteousness, no more Holiness, no more inward Sactification in us, than there was Sin in him. So then by his (being made Sin for us) must be understood, his Suffering for our Sins, that we might be made Partakers of the Grace purchased by him; by the Workings whereof we are made the Righteousness of God in him. For that the Apostle understood here a be∣ing made really Righteous, and not meerly a being reputed such, appears by what follows, seeing in vers. 14, 15, 16. of the following Chapter, he argues largely against any supposed Agreement of Light and Darkness, Righteousness and Unrighteousness; which must needs be admitted, if Men are to be reckon'd Ingrafted in Christ, and real Members of him, meerly by an Imputative Righteousness, wholly without them, while they themselves are actually Unrighteous. And indeed, it may be thought strange, how some Men have made this so Funda∣mental an Article of their Faith, which is so con∣trary to the whole strain of the Gospel: A thing, Christ in none of all his Sermons and Gracious Speeches ever willed any to rely upon; always recommending to us Works, as Instrumental in our Justification. And the more 'tis to be admired at, because that Sentence or Term (so frequently in their Mouths,

and so often pressed by them, as the very Basis of their Hope and Confidence) to wit,* 1.390 The Imputed Righteousness of Christ, is not to be found in all the Bible, at least as to my Observation. Thus have I pass'd through the first part, and that the more briefly, because many, who assert this Justification by bare Imputation, do nevertheless confess, That even the Elect are not Justified, until they be Con∣verted; that is, not until this Imputative Justifica∣tion he apply'd to them by the Spirit.

§. VII. I come then to the Second thing pro∣posed by me, which is;* 1.391 That it is by this inward Birth, or Christ formed within,* 1.392 that we are (so to speak) formally Justified in the sight of God. I sup∣pose, I have said enough already to demonstrate, how much we ascribe to the Death and Sufferings of Christ, as that, whereby Satisfaction is made to the Justice of God, Remission of Sins obtained, and this Grace and Seed purchased; by and from which this Birth proceeds. The thing now to be proved is, That by Christ Jesus formed in us, we are justifyed, or made just. Let it be marked, I use Justification in this sense upon this occasion.

[Proof I] First then, I prove this by that of the Apostle Paul, 1 Cor. 6.11. And such were some of you; but ye are Washed, but ye are sanctified, but ye are Justi∣fied in the Name of the Lord Jesus, and by the Spirit of our God. First, This (Justified) here understood,* 1.393 must needs be a being really made Just, and not a being meerly imputed such; else (Sanctified) and (Washed) might be reputed a being esteemed so, and not a being really so; and then it quite over∣turns the whole Intent of the Context. For the Apostle shewing them in the preceding Verses, how the Unrighte••s cannot inherit the Kingdom of God; and descending to the several Species of Wick∣edness, subsumes, That they were sometimes such, but now are not any more such. Wherefore, as they are now Washed and Sanctified, so are they Justified:

For if this Justification were not Real, then it might be alledged, that the Corinthians had not forsaken these Evils, but tho' they still continued in them, were notwitwstanding Justified: Which as in it self it is most absurd, so it luculently over∣turneth the very Import and Intent of the place; as if the Corinthians, turning Christians, had not wrought any real Change in them; but had only been a Belief of some barren Notions, which had wrought no alteration in their Affections, Will, or Manner of Life. For my own part, I neither see any thing, nor could ever yet hear or read any thing, that with any colour of Reason did evince (Justified) in this place to be understood any other ways, than in its own proper and genuine Inter∣pretation of being made Just. And for the more clear understanding hereof, let it be considered, that this word (Justifie) is derived either from the Substantive Justice,* 1.394 or the Adjective just: Both which words import the Substantive, that true and real Vertue in the Soul, as it is in it self, to wit, it signifies really, and not suppositively, that Excellent Quality expressed and understood among Men by the word (Justice;) and the Adjective (just) as applied, signifies a Man or Woman, who is Just, that is, in whom this Quality of Justice is stated: For it would not only be great Impropriety, but also manifest Falsity, to call a Man Just, meerly by supposition; especially if he were really Unjust. Now this word (Justifie) formed from Justice, or just, doth beyond all que∣stion signifie a making just; it being nothing else, but a Composition of the Verb facio, and the Ad∣jective justus, which is nothing else than thus, justifico, i. e. Justum facio, I make Just; and (Justified) of justus and fio, as justus fio, I become. Just and justifi••atus, i. e. justus factus, I am made Just. Thus also is it with Verbs of this kind, as sanctifico, from sanctus holy, and facio; honorifico,

from honor and facio; sacrifico from sacer and facio: All which are still understood of the Subject really and truly endued with that Vertue and Quality, from which the Verb is derived. Therefore as none are said to be Sanctified,* 1.395 that are really Un∣holy, while they are such; so neither can any be truly said to be Justified, while they actually re∣main Unjust. Only this Verb justify, hath, in a Metaphorical and Figurative sence, been other∣wise taken, to wit, in a Law sense; as when a Man really guilty of a Crime, is freed from that Punishment of his Sin, he is said to be justifyed; that is, put in the place, as if he were just. For this use of the word, hath proceeded from the true supposition, That none ought to be acquitted, but the Innocent. Hence also that manner of speaking, I will justify such a Man, or I will justify this or that, is used from the supposition, that the Person and Thing is really justifiable: And where there is an Error and Abuse in the Matter, so far there is also in the Expression.

This is so manifest and apparent, that Paraeus,* 1.396 a chief Protestant (and a Calvinist also in his Opi∣nion) acknowledges this; We never at any time said (saith he) nor thought, that the Righteousness of Christ was imputed to us, that by him we should be named formally Just, and be so, as we have divers times al∣ready shewed; for that would no less soundly fight with right Reason, than if a guilty Man, absolved in Judg∣ment, should say, that he himself was formally Just by the Clemency of the Judge granting him his Life. Now, is it not strange, that Men should be so facile in a matter of so great Concernment, as to build the Stress of their Acceptance with God, upon a meer borrowed and metaphorical Significa∣tion, to the excluding,* 1.397 or at least esteeming that not necessary, without which the Scripture saith expresly, No Man shall ever see God? For if Ho∣liness be requisite and necessary, of which this is

said, then must good Works also; unless our Adver∣saries can shew us a holy Man without good Works. But moreover, (Justified) in this Figurative sense is used for Approved; and indeed for the most part, if not always in Scripture, when the word (Justify) is used, it is taken in the worst part; that is, that as the use of the word that way is an Usurpation, so it is spoken of such as usurp the thing to them∣selves, while it properly doth not belong unto them; as will appear to those that will be at the pains to Examine these places, Exod. 23.7. Joh 9.20. & 27.5. Prov. 17.15. Isai. 5.23. Jer. 3.11. Ezek. 16.51, 52. Luke 10.29. & 16.15. which are all spoken of Men justifying the Wicked, or of Wicked Men justify∣ing themselves; that is, approving themselves in their Wickedness. If it be at any time in this signification taken in good part, it is very seldom, and that so obvious and plain by the Context, as leaves no scruple. But the Question is not so much of the use of the word, where it is passingly or oc∣casionally used, as where the very Doctrine of Ju∣stification is handled. Where indeed to mistake it, viz. in its proper place, so as to content our selves with an Imaginary Justification, while God requires a Real, is of most dangerous Consequence. For the Disquisition of which, let it be considered, that in all these places to the Romans, Corinthians, Galatians, and elswhere, where the Apostle handles this Theam, the word may be taken in its own proper Significa∣tion without any absurdity. As, where it is often asserted in the above-mentioned Epistles to the Ro∣mans and Galatians,* 1.398 That a Man cannot be justified by the Law of Moses, nor by the Works of the Law: There is no absurdity nor danger in understanding it, according to its own proper signification, to wit, that a Man cannot be made just by the Law of Moses; seeing this so well agrees with that Saying of the same Apostle, That the Law makes nothing perfect. And also where it is said, We are justifyed

by Faith, it may be very well understood of being made just; seeing it is also said, That Faith purifys the Heart; and no doubt the Pure in heart are Just; and the Just live by Faith. Again, where it is said, We are justified by Grace, We are justified by Christ, We are justfied by the Spirit; it is no ways absurd to understand it of being made Just, seeing by his Spirit and Grace he doth make Men just. But to understand it universally, the other way, meerly for Acceptance and Imputation, would infer great Absurdities, as may be proved at large; but be∣cause I judged it would be acknowledged, I for∣bear at present for Brevity's sake. But further, in the most weighty places, where this word Justify is used in Scripture, with an immediate relation to the Doctrine of Justification,* 1.399 our Adversaries must needs aknowledge it to be understood of making Just, and not barely in the Legal Acceptation: As first, in that of 1 Cor. 6.11. But ye are washed, but ye are sanctified, but ye are justified, as I before have proved; which also many Protestants are forced to acknowledge.* 1.400 Neither diffide we (saith Thysius) because of the most great and strict Connexion, that Justification doth sometimes seem also to compre∣hend Sanctification, as a Consequence, as in Rom. 8.30. Tit. 3.7. 1 Cor. 6.11. And such sometimes were ye, but ye are Washed, &c. Zanchius having spoken concerning this sense of Justification, adds, saying;* 1.401 There is another signification of the word, viz. for a Man from Unjust to be made Just, even as Sanctified signifys from Unholy to be made Holy: In which sig∣nification, the Apostle said (in the place above-cited) And such were some of you, &c. That is, Of Unclean, ye are made Holy; and of uniust, ye are made just by the Holy Spirit, for Christs sake, in whom ye have believed. Of this signification is that, Rev. 22.11. Let him that is just, be just still; that is, really from just, become more just; even as from unjust, he became just. And according to this signification the Fathers,

and especially Agustin, have interpreted this word. Thus far he.* 1.402 H. Bullinger, on the same place, 1 Cor. 6. speaketh thus; By divers words (saith he) the Apostle signifies the same thing when he saith, Ye are washed, ye are sanctified, ye are justifyed.

[Proof II] Secondly; In that excellent Saying of the Apostle, so much observed, Rom. 8.30. Whom he called, them he also Justified; and whom he Justified, them he also glo∣rified: This is commonly called the Golden Chain, as being acknowledged to comprehend the Method and Order of Salvation. And therefore, if (Justi∣fied) were not understood here in its proper signi∣fication, of being made just, Sanctification would be excluded out of this Chain. And truly it is very worthy of Observation, that the Apostle, in this succinct and compendious Account, makes the word (Justified) to comprehend all betwixt Calling and Glorifying;* 1.403 thereby clearly insinuating, that the be∣ing really Righteous, is that only Medium, by which from our Calling we pass to Glorification. All for the most part do acknowledge the word to be so taken in this place; and not only so, but most of those, who oppose, are forced to acknowledge, that as this is the most proper, so the most common Signification of it: Thus divers famous Protestants do acknowledge.* 1.404 We are not (saith D. Chamierus) such impertinent Esteemers of Words, as to be ignorant, nor yet such importunate Sophists, as to deny, that the words of Justification and Sanctification do infer one another; yea, we know, that the Saints are chiefly for this reason so called, because that in Christ they have received Remission of Sins: And we read in the Re∣velation, Let him that is just, be just still; which cannot be understood, except of the fruit of Inherent Righteousness. Nor do we deny, but perhaps in other places they may be promiscuously taken, especially by the Fathers.* 1.405 I take (saith Beza) the name of Justifica∣tion largely, so as it comprehends whatsoever we acquire from Christ, as well by Imputation, as by the Efficacy

of the Spirit in sanctifying us. So likewise is the word of Justification taken, Rom. 8.30. Melancthon saith,* 1.406 That to be Justified by Faith, siignifies in Scripture, not only to be pronounced Just, but also of Unrighteous, to be made Righteous. Also some chief Protestants, tho' not so clearly, yet in part, hinted at our Doctrine, whereby we ascribe unto the Death of Christ, Re∣mission of Sins, and the Work of Justification unto the Grace of the Spirit acquired by his Death. Mar∣tenus Boraeus, explaining that place of the Apostle,* 1.407 Rom. 4.25. Who was given for our Sins, and Rose again for our Justification, saith: There are two things beheld in Christ, which are necessary to our Justifica∣tion; the one is his Death, the other is his Arising from the Dead. By his Death, the Sins of this World behoved to be expiated: By his Rising from the Dead, it pleased the same Goodness of God to give the Holy Spirit, whereby both the Gospel is believed, and the Righ∣teousness, lost by the fault of the First Adam, is restored. And afterwards he saith; The Apostle expresseth both parts in these words, Who was given for our sins, &c. In his Death is beheld the satisfaction for Sin; in his Resurrection, the Gift of the Holy Spirit, by which our Justification is perfected. And again,* 1.408 the same Man saith elsewhere; Both these kinds of Righteousness are therefore contained in Justification, neither can the one be separate from the other. So that in the Definition of Justification, the Merit of the Blood of Christ is included, both with the Remission of Sins, and with the Gift of the Holy Spirit of Justification and Regeneration. Martinus Bucerus saith;* 1.409 seeing by One Sin of Adam the World was lost, the Grace of Christ hath not only abolished that One Sin, and Death which came by it; but hath together taken away those infinite Sins, and also led into full Justification,* 1.410 as many as are of Christ; so that God now not only remits unto them Adam's sin, and their own, but also gives them therewith the Spirit of a solid and perfect Righteousness, which renders us Conform unto the Image of the First-Begotten.

Begotten. And upon these words (by Jesus Christ) he saith; We always ••udge, that the whole benefit of Christ tends to this, that we might be strong through the Gift of Righteousness, being rightly and orderly adorned with all Vertue; that is, Restored to the Image of God. And lastly,* 1.411 William Forbes, our Country-man, Bi∣shop of Edenburgh, saith; Whensoever the Scripture makes mention of the Justification before God, as spea∣keth Paul, and from him (besides others) Augustin, it appears, that the word (Justifie) necessarily signifys not only to pronounce Just in a Law sense; but also really and inherently to make Just; because that God doth otherwise justify a Wicked Man, then Earthly Judges. For he,* 1.412 when he justifys a Wicked or Unjust Man, doth indeed pronounce him, as these also do; but by pro∣nouncing him Just, because his Judgment is according to Truth, he also makes him really of Unjust, to become Just. And again, the same Man, upon the same occasion, answering the more rigid Protestants, who say, That God first Justifys, and then makes Just; he adds: But let them have a care, lest by too great and empty Subtilty, unknown both to the Scriptures and the Fathers, they lessen and diminish the Weight and Dignity of so great and divine a Benefit, so much celebrated in the Scripture, to wit, Justification of the Wicked. For if 〈◊〉〈◊〉 the formal Reason of Justification of the Ungodly, doth not at all belong his Justification, (so to speak) i. e. his being made Righteous; then in the Justification of a Sinner, altho' he be justified, yet the stain of Sin is not taken away, but remains the same in his Soul as before Justification: And so, notwithstanding the benefit of Justification, he remains as before, Unjust and a Sin∣ner; and nothing is taken away, but the guilt and ob∣ligation to pain, and the offence and enmity of God, through Non-Imputation. But both the Scriptures and Fathers do affirm, that in the Justification of a Sinner, their Sins are not only remitted, forgiven, covered, not imputed, but also taken away, blotted out, cleansed, washed, purged, and very for removed from us; as

appears from many places of the Holy Scripture. The same Forbes shews us at length, in the following Chapter, That this was the Confessed Judgment of the Fathers, out of the Writings of those, who hold the contrary Opinion; some whereof,* 1.413 out of him, I shall note. As, First; Calvin saith, That the Judgment of Augustin, or at least his manner of speak∣ing, is not throughout to be received, who although he took from Man all Praise of Righteousness, and ascribed all to the Grace of God; yet he refers Grace to Sancti∣fication, by which we are Regenerate through the Spirit unto Newness of Life. Chemnitius saith;* 1.414 That they do not deny, but that the Fathers take the Word (Justifie) for Renewing, by which Works of Righteousness are wrought in us by the Spirit. And p. 130. I am not ignorant, that the Fathers indeed often use the word (Justifie) in this signification, to wit, of making Just.* 1.415 Zanchius saith, That the Fathers, and chiefly Augustin, interpret the word (Justifie) according to this signi∣fication, to wit, of making Just; so that, according to them, to be Justified, was no other, than of Unjust to be made Just, through the Grace of God for Christ. He mentioneth more, but this may suffice to our purpose.

§. VIII. Having thus sufficiently proved,* 1.416 that by Justification is to be understood, a really being made Righteous: I do boldly affirm,* 1.417 and that not only from a Notional Knowledge, but from a real inward Experimental Feeling of the thing, That the immediate, nearest, or formal Cause (if we must, in condescendence to some, use this word) of a Man's Justification in the sight of God, is, the Revelation of Jesus Christ in the Soul, changing, al∣tering, and renewing the mind, by whom (even the Author of this inward Work) thus formed and revealed, we are truly Justified and Accepted in the sight of God. For it is, [Proof I] as we are thus covered and clothed with him, in whom the Father is always well pleased, that we may draw near to

God, and stand with Confidence before his Throne, being purged by the Blood of Jesus inwardly poured into our Souls, and clothed with his Life and Righte∣ousness therein revealed. And this is that Order and Method of Salvation, held forth by the Apo∣stle in that Divine Saving, Rom. 5.10. For if when we were Enemies, we were reconciled to God by the Death of his Son; much more, being reconciled, we shall be saved by his Life. For the Apostle first holding forth the Reconciliation wrought by the Death of Christ, wherein God is near to receive and redeem Man, holds forth his Salvation and Justification to be by the Life of Jesus. Now that this Life is an Inward, Spiritual Thing, revealed in the Soul, where∣by it is renewed and brought forth out of Death, where it naturally has been by the Fall, and so Quickned and made Alive unto God, the same Apostle shews, Eph. 2.5. Even when we were dead in sins and trespasses, he hath quickned us together in Christ (by whose Grace ye are saved) and hath raised us up together. Now, this none will deny to be the Inward Work of Renovation; and therefore the Apostle gives that reason of their being saved by Grace; which is the Inward Vertue, and power of Christ in the Soul: But of this place more here∣after. Of the Revelation of this Inward Life, the Apostle also speaketh, 2 Cor. 4.10. That the Life also of Jesus might be made manifest in our Bodies; and verse 11. That the Life also of Jesus might be made manifest in our mortal flesh. Now this inward Life of Jesus is that, whereby, as is before observed, he said, We are saved.

[Proof II] Secondly; That it is by this Revelation of Jesus Christ, and the new Creation in us, that we are justi∣fyed, doth evidently appear from that Excellent Saying of the Apostle, included in the Proposition it self, Tit. 3.5. According to his mercy he hath saved us, by the washing of Regeneration, and renewing of the Holy Ghost, &c. Now that, whereby we are saved,

that we are also no doubt justified by; which words are in this respect synonymous.* 1.418 Here the Apostle clearly ascribes the immediate Cause of Justification to this Inward Work of Regeneration, which is Jesus Christ revealed in the Soul, as being that, which formally states us in a capacity of being Reconciled with God; the Washing of Regenera∣tion, being that inward Power and Vertue, whereby the Soul is cleansed, and clothed with the Righte∣ousness of Christ, so as to be made fit to appear be∣fore God.

Thirdly;* 1.419 This Doctrine is manifest from 2 Cor. 13.5. Examine your own selves, whether ye be in the Faith; prove your own selves, Know ye not your own selves, how that Jesus Christ is in you, except ye be Reprobates? First, It appears here how earnest the Apostle was, that they should know Christ in them; so that he presses this Exhortation upon them, and Inculcates it three times. Secondly, He makes the cause of Reprobation, or not Justification,* 1.420 the want of Christ thus revealed and known in the Soul: Whereby it necessarily follows, by the Rule of Contraries, where the Party is alike (as in this case it is evident) that, where Christ is inwardly known, there the Persons subjected to him are ap∣proved and Justified. For there can be nothing more plain than this, That if we must know Christ in us, except we be Reprobates, or unjustified Per∣sons; if we know him in us, we are not Repro∣bates, and consequently Justified Ones. Like unto this is that other saying of the same Apostle, Gal. 4.19. My little Children, of whom I travel in Birth again, until Christ be formed in you; and therefore the Apostle terms this, Christ within, the Hope of Glory, Col. 1.27, 28. Now that which is the Hope of Glory, can be no other, than that which we im∣mediately and m••st nearly rely upon for our Justifi∣cation, and that whereby we are really and truly made Just. And as we do not hereby deny, but

the Original and Fundamental Cause of our Justi∣fication is, the Love of God manifested in the Ap∣pearance of Jesus Christ in the Flesh; who by his Life,* 1.421 Death, Sufferings and Obedience, made a way for our Reconciliation, and became a Sacrifice for the Remission of Sins that are past, and pur∣chased unto us this Seed and Grace, from which this Birth arises, and in which Jesus Christ is inwardly received, formed, and brought forth in us, in his own pure and holy Image of Righteousness; by which our Souls live unto God, and are clothed with him, and have put him on, even as the Scrip∣ture speaks, Eph. 4.23, 24. Gal. 3.27. We stand Justified and Saved in and by him, and by his Spi∣rit and Grace. Rom. 3.24. 1 Cor. 6.11. Tit. 3.7. So again, Reciprocally, we are hereby made partakers of the fulness of his Merits and his cleansing Blood is near, to wash away every Sin and Infirmity, and to heal all our Backslidings, as often as we turn to∣wards him by unfeigned Repentance, and become renewed by the Spirit. Those then, that find him thus raised, and ruling in them, have a true ground of Hope to beleive that they are justified by his Blood. But let not any deceive themselves, so as to foster themselves in a vain Hope and Confidence; that by the Death and sufferings of Christ they are Justified, so long as Sin lies at their door, Gen. 4.7. Iniquity prevails, and they remain yet unrenewed and unregenerate; lest it be said unto them, I know you not. Let that saying of Christ be remember'd, Not every one, that saith Lord, Lord, shall enter, but he that doth the Will of my Father, Mat. 7.21. To which let these Excellent Sayings of the Beloved Disciple be added; Little Children, let no Man de∣ceive you, he that doth Righteousness is Righteous, even as he is Righteous. He that Committeth Sin is of the Devil; because if our Heart condemn us, God is greater than our heart, and knoweth all things, 1 John 3.7. and 20.

Many famous Protestants bear witness to this In∣ward Justification by Christ, inwardly revealed and formed in Man. As, 1. M. Borhaeus:* 1.422

In the Im∣putation (saith he) wherein Christ is ascribed and imputed to Believers for Righteousness, the Merit of his Blood, and the Holy Ghost given unto us by Vertue of his Merits,* 1.423 are equally in∣cluded. And so it shall be confessed, That Christ is our Righteousness, as well from his Merit, Satis∣faction, and Remission of Sins obtained by him, as from the Gifts of the Spirit of Righteousness. And if we do this, we shall consider the whole Christ, proposed to us for our Salvation, and not any single part of him. The same Man, p. 169. In our Justification then Christ is consider∣ed, who breathes and lives in us, to wit, by his Spirit put on by us; concerning which putting on, the Apostle saith, Ye have put on Christ. And again, p. 171. We endeavour to treat in Justi∣fication, not of part of Christ, but him wholly, in so far as he is our Righteousness every way.

And a little after:

As then blessed Paul, in our Justification, when he saith, Whom he Justified, them he Glorified, comprehends all things which pertains to our being Reconciled to God the Father, and our Renewing, which fits us for at∣taining unto Glory, such as Faith, Righteousness, Christ, and the Gift of Righteousness Exhibited by him, whereby we are Regenerated, to the fulfilling of the Justification which the Law re∣quires: So we also will have all things compre∣hended in this cause, which are contained in the recovery of Righteousness and Innocency. And p. 181.

The Form (saith he) of our Justification is the Divine Righteousness it self, by which we are formed Just and Good. This is Jesus Christ, who is esteem'd our Righteousness, partly from the forgiveness of Sins, and partly from the re∣newing and the restoring of that Integrity, which

was lost by the fault of the first Adam: So that this New and Heavenly Adam being put on by us, (of which the Apostle saith, Ye have put on Christ) ye have put him on, I say, as the Form. so the Righteousness, Wisdom, and Life of God.

So also affirmeth Claudius Albertus Inuncunanus;* 1.424 see his Orat. Apodict. La••saniae Exc••s. 1••87. Orat. 2. p. 86, 87.* 1.425 Zuinglius also in his Epistle to the Princes of Germany, as cited by Himmelius, c. 7. p. 60. saith; That the Sanctification of the Spirit is true Justification, which alone suffices to Justifie.* 1.426 Estius upon 1 Cor. 6.11. saith, Lest Christian Righteousness should be thought to consist in the Washing alone, that is, in the Remission of Sins, he addeth the other degree or part, [but ye are Sanctified] that is, ye have attain'd to purity, so that ye are now truly Holy before God. Lastly, expressing the sum of the benefit received in one word, which in∣cludes both the parts; But ye are Justified (the Apostle adds) in the Name of the Lord Jesus Christ, (that is, by his Merits) and in the Spirit of our God, (that is, the Holy Spirit proceeding from God, and Communica∣ted to us by Christ.* 1.427) And lastly, Richard Baxter, a famous English Preacher, in his Book called Apho∣risms of Justification, p. 80. saith, That some ignorant Wretches gnash their Teeth at this Doctrine, as if it were flat Popery, not understanding the nature of the Righteousness of the New Covenant; which is all out of Christ in our selves, tho' wrought by the Power of the Spirit of Christ in us.

* 1.428§. IX. The Third Thing proposed to be consi∣der'd is, concerning the necessity of Good Works to Justification. I suppose there is enough said before, to clear us from any Imputation of being Popish in this matter.

[Object.] But if it be queried, Whether we have not said, or will not affirm, that a Man is justified by Works?

[Answ.] I answer; I hope none need, neither ought to take Offence, if in this matter we use the plain Language of the Holy Scripture, which saith ex∣presly

in answer hereunto, James 2.24.* 1.429 Ye see then how that by Works a Man is Justified, and not by Faith only. I shall not offer to prove the Truth of this saying, since what is said in this Chapter by the Apostle is sufficient to Convince any Man, that will read and believe it; I shall only from this, de∣rive this one Argument:

Arg.

• If no Man can be Justified without Faith, and no Faith be living, not yet available to Justifica∣tion without Works, Then Works are necessary to Justification.
• But the First is true; Therefore also the Last.

For this Truth is so apparent and evident in the Scriptures, that for the proof of it, we might transcribe most of the precepts of the Gospel. I shall Instance a few, which of themselves do so clearly assert the thing in question; that they need no Commentary, nor further Demonstration. And then I shall answer the Objections made a∣gainst this, which indeed are the Arguments used for the contrary Opinion, Heb. 12.14. Without Ho∣liness no Man shall see God.* 1.430 Mat. 7.21. Not every one, that saith unto me Lord, Lord, shall enter into the Kingdom of Heaven, but 〈◊〉〈◊〉 that doth the Will of my Father which is in Heaven. John 13.17. If ye know these things, happy are ye if ye do them. 1 Cor. 7.19. Circumcision is nothing, and Uncircumcision is nothing, but the keeping of the Commandments of God. Rev. 22.14. Blessed are they that do his Commandments, that they may have right to the Tree of Life, and may en∣ter in through the Gates into the City: And many more that might be instanced. From all which, I thus Argue:

Arg.

• If those only can enter into the Kingdom, that do the Will of the Father; If those be accounted only the Wise Builders and happy, that do the Savings of Christ; If no Observation avail, but only the keep∣ing of the Commandments; and if they be blessed, that do the Commandments, and thereby have right

• to the Tree of Life, and entrance through the Gate into the City; Then Works are absolutely necessary to Salvation and Justification.
• But the First is true; and therefore also the Last.

The Consequence of the Antecedent is so clear and evident, that I think no man of sound Reason will call for a Proof of it.

[Obj. 1] §. X. But they object, That Works are not neces∣sary to Justification: First, because of that Saying of Christ,* 1.431 Luke 17.10. When ye shall have done all these things that are commanded you, say, We are unprofita∣ble Servants, &c.

[Answ.] Answer; As to God, we are indeed unprofitable, for he needeth nothing, neither can we add any thing unto him:* 1.432 But as to our selves, we are not unprofitable; else it might be said, that it is not profitable for a Man to keep God's Commandments; which is most absurd, and would contradict Christ's Doctrine throughout. Doth not Christ, Mat. 5. through all those Beatitudes, pronounce Men bles∣sed for their Purity, for their Meekness, for their Peaceableness, &c.? And is not then that, for which Christ pronounceth Men blessed, profitable unto them?* 1.433 Moreover, Mat. 25.21, 23. Doth not Christ pronounce the Men good and faithful Servants, that improved their Talents? Was not their doing of that then profitable unto them? And verse 30. it is said of him that hid his talent, and did not improve it, Cast ye the unprofitable Servant into utter darkness. If then their not improving of the Talent made the Man unprofitable, and he was therefore Cast into utter Darkness, it will follow by the Rule of Contraries, so far at least, that the improving made the other profitable; seeing, if our Adversa∣ries will allow us to believe Christ's Words, this is made a Reason, and so at least a Cause Instrumental of their Acceptance: Well done, good and faithful Servant, thou hast been faithful over a few things, I will make thee Ruler over many things; enter thou into the Joy of thy Lord.

[Obj. 2] Secondly; They object those Sayings of the Apostle, where he excludes the Deeds of the Law from Justification, as first, Rom. 3.20. Because by the Deeds of the Law there shall be no Flesh Justified in his sight. And verse 28. Therefore we conclude, that a Man is Justified by Faith, without the Deeds of the Law.

[Answ. 1] Answ. We have shewn already, what place we give to Works, even to the best of Works, in Justifi∣cation;* 1.434 and how we ascribe its immediate and for∣mal Cause to the Worker brought forth in us, but not to the Works. But in Answer to this Objection, I say there is a great difference betwixt the Works of the Law and those of Grace, or of the Gospel. The first are excluded, the second not, but are ne∣cessary. The first are those, which are performed in Man's own Will, and by his Strength, in a con∣formity to the outward Law and Letter; and there∣fore are Man's own imperfect Work, or Works of the Law, which makes nothing perfect: And to this belong all the Ceremonies, Purifications, Washings, and Traditions of the Jews. The second are the Works of the Spirit of Grace in the Heart, wrought in conformity to the Inward and Spiritual Law; which Works are not wrought in Man's Will, nor by his Power and Ability, but in and by the Power and Spirit of Christ in us, and therefore are pure and perfect in their kind (as shall hereafter be pro∣ved) and may be called Christ's Works, for that he is the immediate Author and Worker of them: Such Works we affirm absolutely necessary to Justifi∣cation, so that a Man cannot be Justified without them; and all Faith without them is dead and use∣less, as the Apostle James saith. Now, that such a distinction is to be admitted, and that the Works ex∣cluded by the Apostle, in the matter of Justification, are of the first kind, will appear, if we consider the occasion of the Apostle's mentioning this, as well here, as throughout in his Epistle to the Galatians,

where he speaks of this matter, and to this pur∣pose at large: Which was this, That whereas many of the Gentiles, that were not of the Race or Seed of Abraham, as concerning the Flesh, were come to be Converted to the Christian Faith, and believe in him, some of those that were of the Jewish Pro∣selytes, thought to subject the Faithful and Believing Gentiles to the legal Ceremonies and Observations, as necessary to their Justification: This gave the Apostle Paul occasion at length,* 1.435 in his Epistle to the Romans, Galatians, and elsewhere, to shew the use and tendency of the Law, and of its Works, and to contra-distinguish them from the Faith of Christ, and the Righteousness thereof; shewing how the former was ceased, and become ineffectu∣al; the other remaining, and yet necessary. And that the Works excluded by the Apostle are of this kind of Works of the Law, appears by the strain of his Epistle to the Galatians, Chap. 1, 2, 3, & 4. For after (in Chap. 4.) he upbraideth them for their returning unto the Observation of Days and Times, and that (in the beginning of Chap. 5.) he sheweth them their Folly, and the Evil Conse∣quence of adhering to the Ceremonies of Circum∣cision; then he adds, v. 6. For in Christ Jesus neither Circumcision nor Uncircumcision availeth; but Faith, which worketh by love; and thus he concludes again, chap. 6. v. 15. For in Christ Jesus neither Circumcision availeth, nor Uncircumcision, but a new Creatre. From which places appeareth that distinction of Works before mentioned, whereof the one is excluded, the other necessary to Justification. For the Apostle sheweth here, that Circumcision (which word is often used to comprehend the whole Ceremonies and Legal Performances of the Jews,) is not ne∣cessary, nor doth avail. Here are then the Works which are excluded, by which no Man is Justified; but Faith, which worketh by love, but the new Crea∣ture, this is that which availeth, which is absolutely

necessary: For Faith, that worketh by love, cannot be without Works; for, as it is said in the same 5th Chapter, v. 22. Love is a Work of the Spirit: Also the New Creature, if it avail and be necessary, can∣not be without Works; seeing it is natural for it to bring forth Works of Righteousness. Again, that the Apostle no ways intends to exclude such good Works, appears, in that in the same Epistle he ex∣horts the Galatians to them,* 1.436 and holds forth the usefulness and necessity of them, and that very plainly, c. 6. v. 7, 8, 9. Be not deceived, saith he, God is not mocked; for whatsoever a Man soweth, that shall he also reap: for he that soweth to the Flesh, shall of the Flesh reap Corruption; but he that soweth in the Spirit, shall of the Spirit reap Life Everlasting. And let us not be weary of well doing, for in due season we shall reap, if we saint not: Doth it not hereby ap∣pear, how necessary the Apostle would have the Galatians know, that he esteemed good Works to be? To wit, not the outward Testimony and Tra∣dition of the Law, but the fruits of the Spirit, men∣tioned a little before; by which Spirit he would have them to be led, and walk in those good Works: As also, how much he ascribed to these good Works, by which he affirms Life Everlasting is reaped. Now, that cannot be useless to Man's Justification, which capacitates him to reap so rich a Harvest.

[Answ. 2] But lastly; For a full Answer to this Objection, and for the establishing of this Doctrine of good Works, I shall instance another Saying of the same Apostle Paul, which our Adversaries also in the blindness of their minds make use of against us; to wit, Tit. 3.5. Not by Works of Righteousness, which we have done, but acording to his Mercy be saved us,* 1.437 by the washing of Regeneration, and renewing of the Holy Ghost. It is generally granted by all, that [Sa∣ved] is here all one as if it had been said [Justified.] Now there are two kinds of Works h•• mentioned;

one, by which we are not saved, that is, not Justi∣fied; and another, by which we are saved, or justi∣fied. The first, the Works of Righteousness which we have wrought, that is, which we in our first, fallen Nature, by our own strength, have wrought, our own legal Performances; and therefore may truly and properly be called ours, whatever specious ap∣pearances they may seem to have. And that it must needs, and ought to be so understood, doth appear from the other part, By the Washing of Regeneration, and renewing of the Holy Ghost; seeing Regeneration is a Work, comprehensive of many good Works, even of all those which are called, The Fruits of the Spirit.

[Object.] Now, in case it should be objected, That these may also be called ours, because wrought in us, and also by us many times, as Instruments.

[Answ.] I answer; It is far otherwise than the former: For in the first, we are yet alive in our own Natural State, unrenewed, working of our selves, seeking to save our selves, by imitating and endeavouring a Conformity to the outward Letter of the Law; and so wrestling and striving in the Carnal Mind, that is enmity to God, and in the Cursed Wills, not yet subdued. But in this second, we are crucified with Christ, we are become dead with him, have partaken of the Fellowship of his Sufferings, are made conformable to his Death; and our first Man, our old Man with all his Deeds, as well the openly Wicked, as the seemingly Righ∣teous,* 1.438 our legal Endeavours, and foolish Wrestlings, are all buried and nailed to the Cross of Christ; and so it is no more we, but Christ alive in us, the Worker in us. So that tho' it be We in a sense, yet it is according to that of the Apostle to the same Gal. c. 2. v. 20. I am crucified, yet nevertheless I live, yet not I, but Christ liveth 〈◊〉〈◊〉: Not I, but the Grace of Christ in me These Works are especially to be ascribed to the Spirit of Christ, and the Grace of God in us, as being immediately thereby acted and led

in them, and enabled to perform them. And this manner of Speech is not strained, but familiar to the Apostles; as appears, Gal. 2.8. For he that wrought effectually in Peter to the Apostleship of the Circumcision, the same was mighty in me, &c. Phil. 2.13. For it is God which worketh in you, both to will and to do, &c. So that it appears by this place, that since the washing of Regeneration is necessary to Justification, and that Regeneration comprehends Works, Works are necessary; and that these Works of the Law, that are excluded, are different from these, that are ne∣cessary and admitted.

[Obj. 3] §. XI. Thirdly; They object, That no Works, yea, not the Works of Christ in us, can have place in Justi∣fication, because nothing that is impure can be useful in it; and all the Works wrought in us are impure. For this they alledge that Saying of the Prophet Isaiah, chap. 64. v. 6. All our Righteousnesses are as filthy rags; adding this reason, That seeing we are impure, so must our Works be; which, tho' good in themselves, yet as performed by us, they receive a tincture of Impurity, even as clean Water passing through an unclean Pipe is defiled.

[Answ. 1] That no impure Works are useful to Justification, is confessed; but that all the Works wrought in the Saints are such, is denied. And for answer to this, the former distinction will serve. We con∣fess, that the first sort of Works above-mentioned, are impure; but not the second: Because the first are wrought in the unrenewed State, but not the other. And as for that of Isaiah, it must relate to the first kind; for tho' he saith,* 1.439 All our Righteous∣nesses are as filthy rags; yet that will not compre∣hend the Righteousness of Christ in us, but only that which we work of and by our selves. For should we so conclude, then it would follow, that we should throw away all Holiness and Righteousness; since that which is as filthy Rags, and as a menstruous Garment, ought to be thrown away; yea, it would

follow, that all the Fruits of the Spirit, mentioned Gal. 5. were as filthy Rags: Whereas on the contra∣ry, some of the Works of the Saints are said to have a Sweet Savour in the Nostrils of the Lord; are said to be an Ornament of great price in the sight of God; are said to Prevail with him, and to be Accep∣table to him; which filthy Rags and a menstruous Gar∣ment, cannot be. Yea many famous Protestants have acknowledged,* 1.440 that this place is not therefore so to be understood. Calvin upon this place saith,

That it is used to be cited by some, that they may prove, there is so little Merit in our Works, that they are before God filthy and defiled: But this seems to me to be different from the Prophet's Mind (saith he) seeing he speaks not here of all Mankind.* 1.441 Musculus upon this place saith, That it was usual for this People to presume much of their Legal Righteousness, as if thereby they were made clean; nevertheless they had no more cleanness, than the unclean Garment of a Man. Others expound this place concerning all the Righteousness of our Flesh; that Opinion indeed is true: Yet I think that the Prophet did rather accommodate these Sayings to the Impu∣rity of that People in legal Terms.* 1.442

The Author (commonly supposed Bertius) speaking concerning the true sense of the 7th Chapter of the Epistle to the Romans, hath a Digression touching this of I∣saiah, saying; This place is commonly corrupted by a pernicious wresting; for it is still alledged, as if the meaning thereof inferr'd the most excellent Works of the best Christians,* 1.443 &c. James Coret, a French Minister in the Church of B••sil, in his Apology concerning Justi∣fication, against Alescales, saith; Nevertheless accord∣ing to the Counsel of certain good Men, I must admo∣nish the Reader, that it never come into our Minds to abuse that saying of Isai. 64.6. against good Works, in which it is said, that all our Righteousnesses are as filthy Rags; as if we would have that which is good

in our good Works, and proceedeth from the Holy Spi∣rit, to be esteemed as a filthy and unclean thing.

§. XII. As to the other part, That seeing the best of Men are still Impure and Imperfect, therefore their Works must be so: It is to beg the question, and depends upon a Proposition denied; and which is to be discussed at further length in the next Proposition. But tho' we should suppose a Man not throughly Perfect in all respects; yet will not that hinder, but good and perfect Works in their kind may be brought forth in them by the Spirit of Christ: Neither doth the Example of Water going through an unclean Pipe hit the matter; because, tho' Water may be capable to be tinctured with uncleanness; yet the Spirit of God cannot, whom we assert to be the Immediate Author of those Works that avail in Ju∣stification: And therefore Jesus Christ his Works in his Children are pure and perfect, and he worketh in and through that pure thing of his own forming and creating in them. Moreover, if this did hold, according to our Adversaries supposition, That no Man ever was or can be perfect; it would follow,* 1.444 that the very Miracles and Works of the Apostles, which Christ wrought in them, and they wrought in and by the Power, Spirit and Grace of Christ, were also impure and imperfect; such as their Con∣verting of the Nations to the Christian Faith; their Gathering of the Churches, their Writing of the Holy Scriptures; yea, and their offering up and Sa∣crificing of their Lives for the Testimony of Jesus. What may our Adversaries think of this Argument, whereby it will follow, that the Holy Scriptures, whose Perfection and Excellency they seem so much to magnifie, are proved to be impure and imperfect, because they came through impure and imperfect Vessels? It appears by the Confessions of Protestants, that the Fathers did frequently attribute unto Works of this kind, that Instrumental Work, which we have spoken of in Justification, (albeit some ignorant

Persons cry out, it is Popery; and also divers, and that famous Protestants, do of themselves confess it. Amandus Polanus,* 1.445 in his Symphonia Catholica, cap. 27. de Remissione Peccatorum, p. 651. places this Thesis as the common Opinion of Protestants,* 1.446 most agreeable to the Doctrine of the Fathers:

We obtain the Remission of Sins by Repentance, Confession, Prayers and Tears, proceeding from Faith, but do not Merit, to speak properly; and therefore we obtain Remission of Sins not by the Merit of our Repentance and Prayers, but by the Mercy and Goodness of God.

Innocentius Gen∣tiletus,* 1.447 a Lawyer of great Fame among Protestants in his Examen of the Council of Trent, p. 66, 67. of Justification, having before spoken of Faith and Works, adds these words: But seeing the one cannot be without the other, we call them both conjunctly In∣strumental Cuuses. Zanchius in his Fifth Book, De Natura Dei,* 1.448 saith; We do not simply deny, that good Works are the Cause of Salvation, to wit, the Instru∣mental, rather than the Efficient Cause, which they call [fine qua non.] And afterwards, Goods Works are the Instrumental Cause of the Possession of Life Eter∣nal; for by these, as by a means and a lawful way, God leads unto the Possession of Life Eternal. G. Amesius saith,* 1.449 That our Obedience, albeit it be not the Principal and Meritorious Cause of Life Eternal, is nevertheless a Cause in some respect, administring, help∣ing and advancing towards the Possession of the Life. Also Richard Baxter, in his Book above-cited, p. 155. saith,* 1.450 That we are Justified by Works in the same kind of Causality, as by Faith, to wit, as being both Causes sine qua non, or Conditions of the New Covenant, on our part requisite to Justification. And p. 195. he saith, It is needless to teach any Scholar, who hath read the Writings of Papists, how this Doctrine differs from them.

* 1.451But lastly, Because it is fit here to say something of the Merit and Reward of Works, I shall add some∣thing

in this place of our Sense and Belief con∣cerning that matter. We are far from thinking, or believing, that Man merits any thing by his Works from God, all being of Free Grace; and therefore do we, and always have denied that Popish Notion of Meritum ex Condigno. Nevertheless we cannot deny, but that God, out of his Infinite Goodness, wherewith he hath loved Mankind, af∣ter he communicates to him his holy Grace and Spirit, doth, according to his own will, Recompence and Reward the Good Works of his Children:* 1.452 And therefore this Merit of Congruity or Reward, in so far as the Scripture is plain and positive for it, we may not deny; neither wholly reject the word, in so far as the Scripture makes use of it. For the same Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies (Merit) is also in those places, where the Translators express it Worth, or Worthy, as Mat. 3.8. 1 Thess. 2.12. 2 Thess. 1.5, 8. Concerning which, R. Baxter saith, in the Book above-cited, p. 8. But in larger sense, as Promise is an Obligation, and the thing Promised is said to be Debt; so the Performers of the Conditions are called Worthy, and that which they perform, Merit; altho' properly all be of Grace, and not of Debt. Also those, who are called the Fathers of the Church, fre∣quently used this word of Merit, whose Sayings concerning this matter, I think not needful to in∣sert, because it is not doubted, but evident, that many Protestants are not averse from this word, in the sense that we use it. The Apology for the Augustan Confession, Art. 20. hath these words; We agree that Works are only Meritorious, not of Remis∣sion of Sins, or Justification; but they are Meritorious of other Rewards Corporal and Spiritual, which are in∣deed as well in this Life, as after this Life. And fur∣ther, Seeing Works are a certain fulfilling of the Law, they are rightly said to be Meritorious; it is rightly said that a Reward is due to them.

In the Acts of the Conference of Oldenburgh, the Electoral Divines (p. 110. & 265.) say,* 1.453 In this sense our Churches also are not averse from the word (Merit) used by the Fathers; neither therefore do they defend the Popish Doctrine of Merit.

* 1.454G. Vossius, in his Theological Thesis concerning the Merits of good Works, saith; We have not adventured to condemn the word (Merit) wholly, as being that, which both many of the Ancients use, and also ths Re∣formed Churches have used in their Confessions. Now that God judgeth and accepteth Men according to their Works, is beyond doubt to those that seriously will read and consider these Scriptures, Mat. 16.27. Rom. 2.6, 7, 10. 2 Cor. 5.10. James 1.25. Heb. 10.35. 1 Pet. 1.17. Rev. 22.21.

§. XIII. And to conclude this Theam, let none be so bold as to mock God, supposing themselves Justified and Accepted in the sight of God, by Vir∣tue of Christ's Death and Sufferings, while they remain Unsanctified and Unjustified in their own Hearts,* 1.455 and Polluted in their Sins, lest their Hope prove that of the Hypocrite, which perisheth. Nei∣ther let any foolishly imagine, that they can by their own Works, or by the Performance of any Ceremonies or Traditions,* 1.456 or by the giving of Gold or Money, or by afflicting their Bodies in Will-worship and voluntary Humility, or foolishly striving to Conform their Way to the outward Letter of the Law, flatter themselves, that they Merit before God, or draw a Debt upon him, or that any Man or Men have power to make such kind of things Effectual to their Justification; last they be found foolish Boasters and strangers to Christ and his Righteousness indeed. But blessed for ever are they, that having truly had a sense of their own Unworthiness and Sinfulness, and having seen all their own Endeavours and Performances fruit∣less and vain, and beheld their own Emptiness, and the vainity of their vain Hopes, Faith and Confidence,

while they remained inwardly pricked, pursued and condemned by God's Holy Witness in their hearts; and so having applied themselves thereto, and suf∣fered his Grace to work in them, are became changed and renewed in the spirit of their minds, past from Death to Life, and know Jesus arisen in them work∣ing both the Will and the Deed; and so having put on the Lord Jesus Christ, in effect are clothed with him, and partake of his Righteousness and Nature; such can draw near to the Lord with boldness, and know their Acceptance in and by him; in whom, and in as many as are found in him, the Father is will-pleased.

PROPOSITION VIII. Concerning Perfection.

In whom this Pure and Holy Birth is fully brought forth, the Body of Death and Sin comes to be Crucified and removed, and their Hearts united and subjected to the Truth; so as not to obey any Suggestions or Temptations of the Evil One; to be free from Actual Sinning and Transgressing of the Law of God, and in that respect, perfect: Yet doth this perfection still admit of a Growth; and there remaineth always in some part a Possibility of Sinning, where the Mind doth not most diligently and watchfully attend unto the Lord.

§. I. SInce we have placed Justification in the Re∣velation of Jesus Christ formed and brought forth in the Heart, there working his Works of Righteousness, and bringing forth the Fruits of the Spirit: The Question is, How far he may prevail in us, while we are in this Life, or we over our Souls Enemies, in and by his strength? Those that plead for Justification wholly without them, meerly

by Imputative Righteousness, denying the necessity of being clothed with Real and Inward Righteous∣ness,* 1.457 do consequently affirm, That it is impossible for a Man, even the best of Men, to be free of Sin in this Life, which, they say, no Man ever was; but on the contrary, that none can, neither of himself, nor by any Grace received in this Life, (O wicked saying against the Power of God's Grace!) keep the Commandments of God perfectly; but that every Man doth break the Commandments in Thought, Word and Deed: Whence they also affirm, as was a little before observed, That the very best Actions of the Saints, their Prayers, their Worships,* 1.458 are impure and polluted. We on the contrary, tho' we freely acknowledge this of the natural fallen Man, in his first state, whatever his Profession or Pretence may be, so long as he is Un∣converted and Unregenerate: Yet we do believe, that those, in whom Christ comes to be formed, and the New Man brought forth, and born of the Incorruptible Seed,* 1.459 as that Birth, and Man in Union therewith, naturally doth the Will of God; so it is possible,* 1.460 so far to keep to it, as not to be found daily Transgressors of the Law of God. And for the more clear stating of the Controversie, let it be considered:

* 1.461§. II. First; That we place not this possibility in Man's own Will and Capacity, as he is a Man, the Son of fallen Adam, or as he is in his Natural State, however wise or knowing, or however much endued with a notional and literal Knowledge of Christ, thereby endeavouring a Conformity to the Letter of the Law, as it is outward.

* 1.462Secondly; That we attribute it wholly to Man, as he is Born again, renewed in his Mind, raised by Christ, knowing Christ alive, reigning and ru∣ling in him, and guiding and leading him by his Spirit, and revealing in him the Law of the Spirit of Life; which not only manifests and reproves Sin, but also gives power to come out of it.

Thirdly; That by this we understand not such a Perfection as may not daily admit of a Growth;* 1.463 and consequently mean not, as if we were to be as Pure, Holy, and Perfect, as God in his Divine Attributes of Wisdom, Knowledge and Purity; but only a Per∣fection proportionable and answerable to Man's mea∣sure, whereby we are kept from Transgressing the Law of God,* 1.464 and enabled to answer what he re∣quires of us; even as he that improved his Two Talents, so as to make Four of them, perfected his Work, and was so accepted of his Lord, as to be called a good and faithful Servant, nothing less than he that made his Five Ten. Even as a little Gold is perfect Gold in its kind, as well as a great Mass; and a Child hath a perfect Body, as well as a Man, tho' it daily grow more and more. Thus Christ is said, Luke 2.52. to have increased in Wisdom and Stature, and in favour with God and Man; tho' before that time he had never sinned, and was (no doubt) perfect, in a true and proper sense.

Fourthly; Though a Man may witness this for a season, and therefore all ought to press after it;* 1.465 yet we do not affirm, but those that have attained it in a measure, may, by the Wiles and Temptati∣ons of the Enemy, fall into Iniquity, and lose it sometimes, if they be not watchful,* 1.466 and do not di∣ligently attend to that of God in the Heart. And we doubt not, but many good and holy Men, who have arrived to Everlasting Life, have had divers Ebbings and Flowings of this kind; for tho' every Sin weakens a Man in his Spiritual Condition, yet it doth not so as to destroy him altogether, or render him uncapable of rising again.

Lastly; Tho' I affirm, that after a Man hath ar∣rived to such a Condition,* 1.467 in which a Man may not sin, he yet may sin; I will nevertheless not deny, but there may be a State attainable in this Life, in which to do Righteousness may become so natural to the Regenerate Soul, that in the stabi∣lity

of this Condition they cannot sin. Others may perhaps speak more certainly of this State, as ha∣ving arrived to it: For me, I shall speak modestly, as acknowledging my self not to have arrived at it; yet I dare not deny it, for that it seems so positively to be asserted by the Apostle, in these words, 1 John 3.9. He that is born of God, sinneth not; neither can he, because the Seed of God remaineth in him.

* 1.468The Controversie being thus stated, which will serve to obviate Objections, I shall proceed first, to shew the absurdity of that Doctrine, that pleads for Sin, for term of Life, even in the Saints.

* 1.469Secondly; Prove this Doctrine of Perfection from many pregnant Testimonies of the Holy Scripture.

* 1.470And lastly, Answer the Arguments and Objections of our Opposers.

* 1.471§. III. First then; This Doctrine, viz. That the Saints nor can, nor never will be free of sinning in this Life,* 1.472 Is inconsistent with the Wisdom of God, and with his Glorious Powder and Majesty, Who is of purer Eyes than to behold Iniquity* 1.473; who having purposed in himself to gather to him, that should Worship him and be witnesses for him on Earth, a chosen People, doth also no doubt sanctifie and purifie them. For God hath no delight in Iniquity, but abhors Transgression; and tho' he regard Man in Trans∣gression, so far as to pity him, and afford him Means to come out of it; yet he loves him not, neither delights in him, as he is joined thereunto. Where∣fore if Men must be always joyned to Sin, then God should always be at a distance with them; as it is written, Isai. 59.2. Your Iniquities have separated be∣tween you and your God, and your Sins have hid his Face from you; whereas on the contrary, the Saints are said to partake even while here, of the Divine Na∣ture, 2 Pet. 1.4. And to be One Spirit with the Lord, 1 Cor. 6.17. Now no unclean thing can be so. It is expresly written, That there is no Communion

betwixt Light and Darkness, 2 Cor. 6.14. But God is Light, and every Sin is Darkness in a measure: What greater stain then can there be than this upon God's Wisdom,* 1.474 as if he had been wanting to pre∣pare a Means, whereby his Children might per∣fectly serve and worship him; or had not provided a way, whereby they might serve him in any thing; but that they must withal still serve the Devil, no less, yea, more than himself? For he that sinneth, is the servant of sin, Rom. 6.16. and every Sin is an act of service and obedience to the Devil. So then, if the Saints sin daily in Thought, Word and Deed, yea, if the very Service they offer to God be Sin, surely they serve the Devil more than they do God: For besides that they give the Devil many intire Services, without mixture of the least grain to God; they give God not the least Service, in which the Devil hath not a large share: And if their Prayers, and all their Spiritual Performances, be sinful, the Devil is as much served by them in these, as God, and in most of them much more; since they confess, that many of them are performed without the Leadings and Influence of God's Spirit. Now who would not account him a foolish Master, among Men, who being able to do it, and also de∣sirous it might be so, yet would not provide a Way whereby his Children and Servants might serve him more intirely than his avow'd Enemy; or would not guard against their serving of him, but be so im∣prudent and unadvised in his contrivance, that what∣ever way his Servants and Children served him, they should no less, yea, often much more, serve his Ene∣my? What may we then think of that Doctrine, that would infer this Folly upon the Omnipotent and Only Wise GOD?

* 1.475 §. IV. Secondly; It is inconsistent with the Justice of God. For since he requires Purity from his Children, and commands them to abstain from every Iniquity, so frequently and precisely, as shall

hereafter appear; and since his Wrath is revealed against all Ungodliness and Unrighteousness of Men; it must needs follow, that he hath capacitated Man to answer his Will; or else, that he requires more than he has given power to perform; which is to declare him openly Unjust, and with the slothful Servant to be a hard Master. We have elsewhere spoken of the Injustice these Men ascribe to God, in making him to Damn the Wicked, to whom, they alledge, he never offered any means of be∣ing good. But this is yet an Aggravation more ir∣rational and inconsistent, to say, That God will not afford to those, whom he has chosen to be his own (whom they confess he loveth) the means to please him. What can follow then from so strange a Doctrine? This Imperfection in the Saints, either proceeds from God, or from themselves. If it proceeds from them, it must be, because they are short in improving or making use of the Power given them, where∣by they are capable to obey; and so it is a thing possible to them (as indeed it is by the help of that Power;) but this our Adversaries deny: They are then not to be blamed for their Imper∣fection, and continuing in Sin, since it is not possible to them to do otherwise. If it be not of them∣selves, it must be of God, who hath not seen meet to allow them Grace in that degree to produce that effect: And what is this but to attribute to God the heighth of Injustice, to make him require his Children to forsake Sin, and yet not to afford them sufficient Means for so doing? Surely this makes God more Unrighteous than wicked Men;* 1.476 Who if (as Christ saith) their Children require Bread of them, will not give them a Stone; or instead of a Fish, a Serpent. But these Men confess, We ought to seek of God power to redeem us from Sin, and yet believe, they are never to receive such a Power; such Prayers then cannot be in Faith, but are all vain. Is not this to make God as Unjust to his

Children, as Pharaoh was to the Is••es, in requi∣ring Brick, and not giving them Str•• But blessed be God, he deals not so with those that truly trust in him, and wait upon him, as these Men vainly imagine; for such faithful Ones find of a Truth, that his Grace is sufficient for them; and know how, by his Power and Spirit, to overcome the Evil One.

§. V. Thirdly;* 1.477 This evil Doctrine is highly In∣jurious to Jesus Christ, and greatly Derogates from the Power and Vertue of his Sacrifice,* 1.478 and renders his Com∣ing and Ministry, as to the great End of it, ineffectual. For Christ (as for other Ends) so principally he appeared for the Removing of Sin for the Gather∣ing a Righteous Generation, that might serve the Lord in Purity of Mind, and walk before him in Fear, and bring in Everlasting Righteousness, and that Evangelical Perfection which the Law could not do. Hence he is said, Tit. 2.14. To have given himself for us, that he might redeem us from all Iniquity, and purifie unto himself a Peculiar People, zealous of good Works: This is certainly spoken of the Saints, while upon Earth. But contrary thereunto, these Men affirm, That we are never redeemed from all Ini∣quity; and so make Christ's giving of himself for us, void and ineffectual; and give the Apostle Paul the Lye plainly, by denying, that Christ purifieth to him∣self a peculiar People, zealous of good Works. How are they zealous of good Works, who are ever commit∣ting evil ones? How are they a purified People, that are still in Impurity, as are they that daily sin, un∣less Sin be accounted no impurity? Moreover it is said expresly, 1 John 3.5, 8. That for this purpose the Son of God was manifested, that he might destroy the works of the Devil; and ye know that he was manifested to take away our sins. But these Men make this purpose of none effect; for they will not have the Son of God to destroy the Works of the Devil in his Children, in this World: Neither will they at all believe, that he

was manifest to take away our Sins, seeing they plead a Necessity of always living in them. And lest any should wrest this place of the Apostle, as if it were spoken only of taking away the Guilt of Sin; as if it related not to this Life; the Apo∣stle, as of purpose to obviate such an Objection, adds in the following Verses, Whosoever abideth in him, sinneth not, &c. I hope then they sin not daily in Thought, Word and Deed. Let no Man deceive you, he that doth Righteousness, is Righteous, even as he is Righteous; he that committeth Sin, is of the Devil: But he that sinneth daily in Thought, Word and Deed, committeth Sin; how comes such a one then to be the Child of God? And if Christ was mani∣fest to take away Sin, how strangely do they over∣turn the Doctrine of Christ, that deny that it is ever taken away here? And how injurious are they to the Efficacy and Power of Christ's Ap∣pearance? Came not Christ to gather a people out of Sin, into Righteousness; out from the Kingdom of Satan, into the Kingdom of the dear Son of God? And are not they, that are thus gathered by him, his Servants, his Children, his Bretheren, his Friends? Who as he was, so are they to be in this World, Holy, Pure and Undefiled. And doth not Christ still watch over them, stand by them, pray for them, and pre∣serve them by his Power and Spirit, walk in them, and dwell among them; even as the Devil, on the other hand,* 1.479 doth among the Reprobate Ones? How comes it then, that the Servants of Christ are less his Servants, than the Devil's are his? Or is Christ unwilling to have his Servants throughly pure? Which were gross Blasphemy to assert, con∣trary to many Scriptures. Or is he not able, by his Power to preserve and enable his Children to serve him? Which were no less Blasphemous to affirm of him; concerning whom the Scriptures declare, That he has Overcome Sin, Death, Hell, and the Grave, and Triumphed over them openly; and

that All Power in Heaven and Earth is given to him. But certainly, if the Saints sin daily in Thought, Word and Deed, as these Men assert, they serve the Devil daily, and are subject to his Power; and so he prevails more than Christ doth, and holds the Servants of Christ in bondage, whether Christ will or not. But how greatly then doth it contra∣dict the End of Christ's coming, as it is expressed by the Apostle, Eph. 5.25, 26, 27. Even as Christ also loved the Church, and gave himself for it, that he might sanctifie and cleanse it with the washing of Water, by the Word: That he might present it to himself a glo∣rious Church, not having spot or wrinkle, or any such thing; but that it should be holy, and without blemish. Now if Christ hath really thus answered the thing he came for, then the Members of this Church are not always finning in Thought, Word and Deed; or there is no difference betwixt being Sanctified and Unsanctified, Clean and Unclean, Holy and Un∣holy, being daily Blemished with Sin, and being without Blemish.

[Proof 4] §. VI. Fourthly; This Doctrine renders the Work of the Ministry, the Preaching of the Word, the Writing of the Scripture, and the Prayers of Holy Men, altogether useless and ineffectual. As to the first, Eph. 4.11. Pastors and Teachers are said to be given for the Perfection of the Saints, &c. until we all come in the Unity of the Faith, and of the Knowledge of the Son of God, unto a perfect Man, unto a measure of the Stature of the fulness of Christ. Now if there be a necessity of sinning daily, and in all things, then there can be no Perfection; for such as do so, cannot be esteemed Perfect. And if for Effectuating this Per∣fection in the Saints,* 1.480 the Ministry be appointed and disposed of God, do not such as deny the possibility hereof, render the Ministry useless, and of no pro∣fit? Seeing there can be no other true use assign∣ed, but to lead People out of Sin, into Righteous∣ness. If so be these Ministers assure us, that we

need never expect to be delivered from it, do not they render their own Work needless? What needs Preaching against Sin, for the reproving of which, all Preaching is, if it can never be forsaken? Our Adversaries are Exalters of the Scriptures in words, much crying up their Usefulness and Per∣fection: Now the Apostle tells us, 2 Tim. 3.17. That the Scriptures are for making the Man of God perfect; and if this be denied to be attainable in this Life, then the Scriptures are of no profit; for in the other Life we shall not have use for them. It renders the Prayers of the Saints altogether use∣less; seeing themselves do confess, they ought to pray daily, that God would deliver them from Evil, and free them from Sin, by the help of his Spirit and Grace, while in this World. But tho' we might sup∣pose this Absurdity to follow, That their Prayers are without Faith; yet were not that so much, if it did not infer the like upon the holy Apostles, who prayed earnestly for this end, and therefore (no doubt) believed it attainable, Col. 4.12. Labouring fervently for you in Prayers, that ye may stand per∣fect, &c. 1 Thess. 3.13. & 5.23, &c.

[Proof V] §. VII. But Fifthly; This Doctrine is contrary to common Reason and Sense. For the two opposite Principles,* 1.481 whereof the one rules in the Children of Darkness, the other in the Children of Light, are Sin, and Righteousness: And as they are respectively leavened and acted by them, so they are accounted either as Reprobated, or Justified; seeing it is Abo∣mination in the sight of God, either to Justifie the Wick∣ed,* 1.482 or Condemn the Just. Now to say, that Men can∣not be so leavened by the one, as to be delivered from the other, is in plain words to affirm, That Sin and Righteousness are consistent; and that a Man may be truly termed Righteous, tho' he be daily sin∣ning in every thing he doth: And then what dif∣ference betwixt Good and Evil? Is not this to fall into that great Abomination, of putting Light for

Darkness, and calling Good Evil and Evil Good? Since they say, The very best Actions of God's Children are defiled and polluted; and that those that sin daily, in Thought; Word and Deed, are good Men and Women, the Saints and Holy Servants of the Holy Pure God: Can there be any thing more Repugnant than this, to common Reason? Since the Subject is still deno∣minated from that Accident, that doth most influence it; as a Wall is called White, when there is much Whiteness; and Black, when there is much Blackness; and such like. But when there is more Unrighte∣ousness in a Man, than Righteousness; that Man ought rather to be denominated Unrighteous, than Righteous. Then surely, if every Man sin daily in Thought, Word and Deed, and that in his Sins there is no Righteousness at all, and that all his Righteous Actions are polluted, and mixed with Sin; then there is in every Man more Unrighteous∣ness, than Righteousness;* 1.483 and so no Man ought to be called Righteous, no Man can be said to be Sancti∣fied or Washed. Where are then the Children of God? Where are the Purified Ones? Where are they, who were sometimes Unholy, but now Holy; that sometimes were Darkness, but now are Light in the Lord? There can none such be found then at this rate, except that Unrighteousness be esteemed so: And is not this to fall into that Abomination above mentioned, of Justifying the Ungodly! This certainly lands in that horrid Blasphemy of the Ranters, that affirm,* 1.484 There is no difference betwixt Good and Evil, and that all is one in the sight of God: I could shew many more gross Absurdities, evil Consequences, and manifest Contradictions, implied in this Sinful Doctrine, but this may suffice at present; by which also, in a good measure, the Probation of the Truth we affirm, is advanced. Yet nevertheless, for the further evi∣dencing of it, I shall proceed to the Second thing proposed by me, to wit, to prove this from several Testimonies of the Holy Scriptures.

* 1.485§. VIII. And first, I prove it from the peremp∣tory, positive Command of Christ and his Apostles; seeing this is a Maxim ingraven in every Man's Heart naturally, That no Man is bound to do that which is impossible:* 1.486 Since then Christ and his Apostles have Commanded us to keep all the Commandments, and to be perfect, in this respect; it is possible for us so to do. Now, that this is thus Commanded, without any Commentary or Consequence, is evi∣dently apparent from these plain Testimonies, Mat. 5.48. & 7.21. John 13.17. 1 Cor. 7.19. 2 Cor. 13.11. 1 John 2.3, 4, 5, 6. & 3.2, 3, 4, 5, 6, 7, 8, 9, 10. These Scriptures intimate a positive Command for it, they declare the absolute Necessity of it; and therefore, as if they had purposely been written to answer the Objections of our Opposers, they shew the Folly of those, that will esteem them∣selves Children or Friends of God, while they do otherwise.

[Proof II] Secondly; It is possible, because we receive the Gospel,* 1.487 and Law thereof, for that effect; and it's expresly promised to us, as we are under Grace, as appears by these Scriptures, Rom. 6.14. Sin shall not have dominion over you; for ye are not under the Law, but under Grace: And Rom. 8.3. For what the Law could not do, in that it was weak through the Flesh, God sending his own Son, &c. That the Righteousness of the La•• ••ight be fulfilled in us,* 1.488 &c. For if this were not a Condition both requisite, necessary, and at∣tainable under the Gospel, there were no difference betwixt the bringing in of a better Hope, and the Law which made nothing perfect; neither betwixt those, which are under the Gospel, or who under the Law, enjoyed and walked in the Life of the Gospel, and meer Lag••lists. Whereas the Apostle, throughout that whole sixth to the Romans, argues not only the Possibility, but Necessity of being free from Sin, from their being under the Gospel, and under Grace, and not under the Law; and therefore states him∣self,

and those to whom he wrote, in that Condi∣tion, in these verses, 2, 3, 4, 5, 6, 7. and therefore in the 11, 12, 13, 16, 17, 18 verses, he argues both the Possibility and Necessity of this freedom from Sin, almost in the same manner we did a little before; and in the 22d he declares them in measure to have attained this Condition, in these words, But now being made free from Sin, and become Servants to God, ye have your fruit unto Holiness, and the end Everlasting Life. And as this Perfection,* 1.489 or Free∣dom from Sin, is attained and made Possible, where the Gospel and Inward Law of the Spirit is recei∣ved and known; so the Ignorance hereof has been and is an occasion of opposing this Truth. For Man not minding the Light and Law within his Heart, which not only discovers Sin, but leads out of it, and so being a stranger to the new Life and Birth that is Born of God, which naturally doth his Will, and cannot of its own Nature transgress the Com∣mandments of God, doth, I say, in his Natural State, look at the Commandments, as they are without him, in the Letter;* 1.490 and finding himself reproved and convicted, is by the Letter killed, but not made alive. So Man, finding himself wounded, and not applying himself Inwardly to that which can heal, labours in his own Will after Conformity to the Law, as it is without him; which he can never obtain; but finds, the more he wrestles, the more he falleth short. So this is the Jew still in effect, with his Carnal Command∣ment, with the Law without, in the First Covenant∣state, which makes not the Comers thereunto perfect, as pertaining to the Conscience, Heb. 9.9. tho' they may have here a Notion of Christianity, and an Ex∣ternal Faith in Christ. This hath made them strain and wrest the Scriptures for an Imputative Righte∣ousness, wholly without them, to cover their Im∣purities; and this hath made them imagine an Ac∣ceptance with God possible, tho' they suppose it

impossible ever to obey Christ's Command. But alas! O deceived Souls: That will not avail in the day, wherein God will judge every Man according to his Work, whether good or bad. It will not save thee to say, It was necessary for thee to sin daily in Thought, Word and Deed; for such as do so, have certainly obeyed Unrighteousness: And what is provided for such, but Tribulation and Anguish, Indignation and Wrath; even as Glory, Honour, and Peace, Immortality and Eternal Life, to such as have done good, and patiently continued in well-doing. So then, if thou desirest to know this Perfection and Freedom from Sin, possible for thee, turn thy Mind to the Light and Spiritual Law of Christ in the Heart, and suffer the Reproofs thereof; bear the Judgment and Indignation of God upon the Unrighteous Part in thee, as therein it is Revealed, which Christ hath made tolerable for thee;* 1.491 and so suffer Judgment in thee to be brought forth into Victory; and thus come to partake of the Fellowship of Christ's Sufferings, and be made Conformable unto his Death, that thou may'st feel thy self Crucified with him to the World, by the Power of his Cross in thee; so that that Life, that sometimes was alive in thee to this World, and the Love and Lusts thereof, may die; and a new Life be raised, by which thou may'st live hence∣forward to God, and not to or for thy self; and with the Apostle thou may'st say, Gal. 2.20. It is no more I, but Christ alive in me; and then thou wilt be a Christian in Deed, and not in Name only, as too many are; then thou wilt know what it is to have put off the Old Man with his deeds, who indeed sins daily in Thought Word and Deed; and to have put on the New Man, that is renewed in Holiness, after the Image of him that hath created him, Eph. 4.24. and thou wilt witness thy self to be God's Workmanship, created in Christ Jesus unto Good Works; and so not to sin always.* 1.492 And to this New Man, Christ's Yoke is easie, and his Burthen is light; tho' it be heavy to

the Old Adam; yea, the Commandments of God are not unto this grievous; for it is his Meat and Drink to be found fulfilling the Will of God.

[Proof III] Lastly; This Perfection, or Freedom from Sin, is possible, because many have attained it; accord∣ing to the express Testimony of the Scripture.* 1.493 Some before the Law, and some under the Law, through witnessing and partaking of the Benefit and Effect of the Gospel; and much more many under the Gospel. As first, It is written of Enoch,* 1.494 Gen. 5.22, 24. that he walked with God; which no Man while sinning, can; nor doth the Scripture re∣cord any failing of his. It is said of Noah, Gen. 6.9. and of Job, 1.8. and of Zacharias and Elizabeth, Luke 1.6. That they were Perfect. But under the Gospel, besides that of Romans above-mentioned, see what the Apostle saith of many Saints in ge∣neral, Eph. 2.4, 5, 6. But God, who is rich in Mercy, for his great Love, wherewith he hath loved us, even when we were dead in Sins, hath quickned us together with Christ (by Grace ye are saved) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus, &c. I judge, while they were sitting in these heavenly places, they could not be daily finning in Thought, Word and Deed, neither were all their Works, which they did there, as filthy Rags, or as a menstruous Garment: See what is further said to the Hebrews, 12.22, 23. Spirits of just Men made perfect. And to conclude, let that of the Revelations, 14.1, 2, 3, 4, 5. be considered; where, though their being found without fault, be spoken in the present time, yet it is not without respect to their Innocency, while upon Earth; and their being Redeemed from among Men, and no Guile found in their Mouth, is expresly mentioned in the time past. But I shall proceed now,* 1.495 in the third place, to Answer the Objections, which indeed are the Arguments of our Opposers.

[Obj. 1] §. IX. I shall begin with their chief and great Argument, which is the words of the Apostle, 1 John 1.8. If we say that we have no sin, we deceive our selves, and the Truth is not in us: This they think Invincible.

[Answ. 1] But is it not strange to see Men so blinded with Partiality? How many Scriptures, tenfold more plain, do they reject; and yet stick so tenaciously to this,* 1.496 that can receive so many Answers? As first, [If we say we have no sin, &c.] will not import the Apostle himself to be included. Some∣times the Scripture useth this manner of Expression, when the Person speaking cannot be included; which manner of Speech the Grammarians call Metaschema••ismus. Thus James 3.9, 10. speaking of the Tongue, saith, Therewith bless we God, and therewith curse we Men; adding, These things ought not so to be: Who from this will conclude, that the Apostle as one of those Cursers? But Second∣ly, [Answ. 2] This Objection hitteth not the matter; he saith not, We sin daily in Thought, Word and Deed; far less that the very Good Works, which God works in us by his Spirit, are sin: Yea, the very next verse clearly shews, that upon Confession and Repentance; we are not only forgiven, but also cleansed; He is faithful to forgive us our Sins and to cleanse us from all Unrighteousness: Here is both a Forgiveness, and removing of the Guilt, and cleansing or removing of the Filth; for to make Forgiveness and Cleansing, to belong both to the removing of the Guilt, as there is no reason for it from the Text, so it were a most violent forcing of the words, and would imply a needless Ta••tology. The Apostle having shewn, how that not the Guilt only, but even the Filth also of Sin is removed subsumes his words in the time past in the 10th verse, If we say we have not sinned, [Answ. 1] we make him a Lyar. Thirdly, As Augustin well observed, in his Exposition upon the Epistle to the Galatians; It is one thing not to sin, and another

thing not to have sin: The Apostles words are not,* 1.497 If we say we sin not, or commit not sin daily; but, If we say we have no sin: and betwixt these two there is a manifest difference; for in respect all have sinned, as we freely acknowledge, all may be said in a sense to have sin. Again, Sin may be taken for the Seed of Sin, which may be in those, that are redeemed from actual Sinning: But as to the Temptations and Provocations proceeding from it, being resisted by the Servants of God, and not yielded to, they are the Devil's Sin, that tempt∣eth; not the Man's, that is preserved. Fourthly,* 1.498 This being considered, as also how positive and plain, once and again, the same Apostle is, in that very Epistle, as in divers places above cited; is it equal or rational, to strain this one place, pre∣sently after so qualified and subsumed in the time past, to contradict not only other positive Expres∣sions of his, but the whole tendency of his Epistle, and of the rest of the holy Commands and Precepts of the Scripture?

[Obj. 2] Secondly; Their Second Objection is from two places of Scripture, much of one signification: The one is, 1 Kings 8.46. For there is no Man that sinneth not. The other is, Eccl. 7.20. For there is not a just Man upon Earth, that doth good and sin∣neth not.

[Answ.] I answer; First, These affirm nothing of a daily and continual sinning, so as never to be redeemed from it; but only, that all have sinned, or that there is none that doth not sin, tho' not always, so as never to cease to sin; and in this lies the Question. Yea, in that place of the Kings, he speaks within two Verses of the returning of such with all their Souls and Hearts; which implies a Possibility of leaving off Sin. Secondly,* 1.499 There is a respect to be had to the Seasons and Dispensations; for if it should be granted, that in Solomon's time, there was none that sinned not; it will not follow, that there

are none such now, or that it is a thing not now attainable by the Grace of God under the Gospel; For, A non esse ad non posse non valet sequela. And lastly, This whole Objection hangs upon a false In∣terpretation; for the Hebrew Word, ••ECAITAU, may be read in the Potential Mood, thus, There is no Man who may not sin, as well as in the Indicative: So both the old Latin, Junius and Tremellius, and Votablus have it; and the same Word is so used, Psalm 119.11. I have bid thy Word in my Heart, LEMAGNAN LO ECAITAU LECAU, that is to say, That I may not sin against thee, in the Poten∣tial Mood, and not in the Indicative; which being more answerable to the Universal Scope of the Scriptures, the Testimony of the Truth, and the Sense almost of all Interpreters, doubtless ought to be so understood, and the other Interpretation re∣jected as spurious.

[Obj. 3] Thirdly; They object some Expressions of the Apostle Paul, Rom. 7.19. For the good that I would, I do not; but the evil which I would not, that I do. And Verse 24. O wretched Man that I am! who shall deliver me from the Body of this Death?

[Answ.] I answer; This Place infers nothing, unless it were apparent that the Apostle here were speak∣ing of his own Condition, and not rather in the Person of others, or what he himself had some∣times born; which is frequent in Scripture, as in the Case of Cursing, in James, before-mentioned. But there is nothing in the Text, that doth clearly sig∣nifie the Apostle to be speaking of himself, or of a Condition he was then under, or was always to be under; yea, on the contrary, in the former Chapter (as afore is at large shewn) he declares, They were dead to Sin;* 1.500 demanding, how such should yet live any longer therein? Secondly; It appears, that the Apostle personated one not yet come to a Spi∣ritual Condition, in that he saith, Verse 14. But I am carnal, sold under Sin. Now, is it to be ima∣gined,

that the apostle Paul, as to his own proper Condition, when he wrote that Epistle was a Car∣nal Man, who in chap. 1. testifies of himself, That he was separated to be an Apostle, capable to impart to the Romans spiritual Gifts; and chap. 8. ver. 2. That the Law of the Spirit of Life in Christ Jesus had made him free from the Law of Sin and Death? So then he was not Carnal. And seeing there are Spiritual Men in this Life, as our Adversaries will not de∣ny, and is intimated through this whole 8th Chap∣ter to the Romans; it will not be denied, but the Apostle was one of them. So then, as his calling himself Carnal, in chap 7. cannot be understood of his own proper state; neither can the rest of what he speaks there of that kind be so understood: Yea, after, vers. 24. where he makes that Exclamation, he adds in the next verse; I thank God, through Jesus Christ our Lord; signifying, that by him he witnessed deliverance; and so goeth on, shewing how he had obtained it, in the next Chapter, viz. 8. v. 35. Who shall separate us from the Love of Christ? And ver. 37. But in all these things we are more than Conquerors: And in the last verse, Nothing shall be able to sepa∣rate us, &c. But where ever there is a continuing in Sin, there is a separation in some Degree; seeing every Sin is contrary to God, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Trans∣gression of the Law, 1 John 3.4. and whoever com∣mitteth the least Sin, is overcome of it; and so,* 1.501 in that respect, is not a Conqueror, but conquered. This Condition then, which the Apostle plainly testified, he with some others had obtained, could not consist with continual remaining and abiding in Sin.

[Obj. 4] Fourthly; They object the Faults and Sins of se∣veral eminent Saints, as Noah, David, &c.

[Answ.] I answer; That doth not at all prove the Case: For the Question is not, Whether good Men may not fall into sin? which is not denied; but, Whether it be not possible for them not to sin? It will not fol∣low,

because these Men sinned; that therefore they were never free of sin,* 1.502 but always sinned: For at this rate of Arguing, it might be urged according to this Rule Contraiorum par ratio, i. e. The reason of Contraries is alike: That if, because a good Man hath sinned once or twice, he can never be free from Sin, but must alway be daily and continually a Sinner all his Life long; then by the Rule of Con∣traries, If a wicked Man have done good once or twice, he can never be free from Righteousness, but must always be a righteous Man all his Life∣time: Which as it is most absurd in it self, so it is contrary to the plain Testimony of the Scripture, Ezek. 33.12, to 18.

[Obj. 5] Lastly They Object, That if Perfection, or Free∣dom from Sin, be attainable, this will render Mortifica∣tion of Sin useless; and make the Blood of Christ of no service to us; neither need we any more pray for Forgive∣vess of Sins.

[Answ.] I answer; I had almost omitted this Objection, because of the manifest Absurdity of it: For can Mortification of Sin be useless, where the end of it is obtained? Seeing there is no attaining of this Perfection,* 1.503 but by Mortification. Doth the hope and belief of Overcoming, render the Fight un∣necessary? Let Rational Men judge, which hath most sense in it; to say, as our Adversaries do, It is necessary that we fight and wrestle, but we must ne∣ver think of overcoming; we must resolve still to be over∣come: Or to say, Let us fight, because we may over∣come? Whether do such as believe they may be cleansed by it, or those that believe they can ne∣ver be cleansed by it, render the Blood of Christ most Effectual? If two Men were both grievously diseased, and applied themselves to a Physician for remedy; which of those do most commend the Phy∣sician and his Cure, he that believeth he may be cured by him, and as he feels himself cured, con∣fesseth that he is so, and so can say, This is a skilful

Physcian, this is a good Medicine, behold I am made whole by it? Or he that never is cured, nor ever believes that he can, so long as he lives? As for praying f•• Forgivness, we deny it not;* 1.504 for that all have sinned; and therefore all need to pray that their sins past may be blotted out, and that they may be daily preserved from sinning. And if ho∣ping or believing to be made free from Sin hinders praying for Forgiveness of Sin; it would follow, by the same inference, that Men ought not to forsake Murther, Adultery, or any of these gross Evils; seeing the more Men are Sinful, the more plenti∣ful occasion there would be of asking Forgiveness of Sin, and the more work for Mortification. But the Apostle hath sufficiently refuted such Sin-plea∣sing Cavils in these words, Rom. 6.1.2. Shall we continue in Sin, that Grace my abound? God for∣bid.

But lastly; It may be easily answered by a Re∣tortion to those that press this, from the words of the Lord's Prayer, Forgive us our debts, That this militates no less against perfect Justification, than against perfect Sanctification. For if all the Saints, the least as well as the greatest, be per∣fectly Justified in that very hour wherein they are Converted, as our Adversaries will have it, then they have Remission of Sins long before they die. May it not then be said to them. What need have ye to pray for Remission of Sin, who are already Justi∣fied, whose Sins are long ago forgiven, both past and to come?

§. X. But this may suffice:* 1.505 Concerning this pos∣sibility Jerom speaks clearly enough, lib 3. adver. Pelagium; This we also say, that a Man may not sin, if he will, for a time and place, according to his bodily weakness, so long as his Mind is intent, so long as the Cords of the Cythar relax not by any Vice; and again in the same Book, Which is that, that I said,* 1.506 that it is put in our power (to wit, being helped by the Grace

of God either to sin, or not to sin. For this was the Error of Pelagius, which we indeed reject and ab∣hor, and which the Fathers deservedly withstood, That Man by his natural strength, without the help of God's Grace, could attain to that state, so as not to sin. And Augustin himself,* 1.507 a great Opposer of the Pela∣gian Heresie, did not deny this possibility, as attain∣able by the help of God's Grace; as in his Book de Spiritu & Litera, cap. 2. and his Book de Natura & Gratia, against Pelagius cap. 42, 50, 60. and 63. de Gestis Concilii Palestini, cap. 7. & 2. and de Peccato Originali,* 1.508 lib. 2. cap. 2. Gelasius also in his Dispu∣tation against Pelagius, saith, But if any affirm, that this may be given to some Saints in this life, not by the power of Man's strength, but by the Grace of God, he doth well to think so confidently, and hope it faithfully; for by this Gift of God all things are possible.* 1.509 That this was the common Opinion of the Fathers, ap∣pears from the words of the Aszansick Council, Ca∣non last, We believe also this according to the Catho∣lick Faith, that all that are baptized through Grace by Baptism received, and Christ helping them, and co-working, may and ought to do whatsoever belongs to Salvation, if they will faithfully Labour.

* 1.510§. XI. Blessed then are they that believe in him who is both able and willing to deliver as many as come to him through true Repentance from all Sin, and do not resolve, as these Men do, to be the Devil's Servants all their Life-time; but daily go on forsaking Unrighteousness,* 1.511 and forgetting those things that are behind,* 1.512 press forward towards the Mark, for the Prize of the high calling of God in Christ Jesus: Such shall not find their Faith and Confi∣dence to be in vain; but in due time shall be made Conquerors through him, in whom they have be∣lieved, and so overcoming, shall be established as Pil∣lars in the House of God, so as they shall go no more out, Rev. 3.12.

PROPOSITION IX. Concerning Perseverance, and the Possibility of fal∣ling from Grace.

Altho' this Gift, & inward Grace of God, be sufficient to work out Salvation; yet in those in whom it is re∣sisted, it both may and doth become their Condemna∣tion. Moreover they, in whose Hearts it hath wrought in part to purify and sanctify them, in order to their further Perfection, may by Disobedience fall from it, turn it to Wantonness, Jude 4. make Shipwreck of Faith, 1 Tim. 1.19. and after having tasted the Heavenly Gift, and been made Partakers of the Holy Ghost, again fall away, Heb. 6.4, 5, 6. Yet such an increase and stability in the Truth may in this Life be attained, from which there can be no total Apostasie.

§. I. THE first Sentence of this Proposition hath already been treated of in the fifth and sixth Propositions, where it hath been shewn, that that Light, which is given for Life and Salvation, becomes the Condemnation of those that refuse it; and therefore is already proved in those Places, where I did demonstrate the Possibility of Man's resisting the Grace and Spirit of God: And indeed, it is so apparent in the Scriptures, that it cannot be denied, by such as will but seriously consider these Testimonies, Prov. 1.24, 25, 26. John 3.18, 19. 2 Thess. 2.11, 12. Acts 7.51. & 13.46. Rom. 1.18. As for the other Part of it, That they, in whom this Grace may have wrought in a good measure, in or∣der to purify and sanctify them, tending to their fur∣ther Perfection, may afterwards thro' disobedience fall away, &c. The Testimonies of the Scripture, in∣cluded in the Proposition it self, are sufficient to

prove it to Men of unbyassed Judgment: But be∣cause, as to this part, our cause is common with many other Protestants, I shall be the more brief in it. For it is not my design to do that which is done already, neither do I covet to appear knowing, by writing much; but simply purpose to present to the World a faithful account of our Principles; and briefly to let them understand, what we have to say for our selves.* 1.513

§. II. From these Scriptures then included in the Propsition (not to mention many more, which might be urged) I argue thus:

Arg. 1.

• If Men may turn the Grace of God into Wanton∣ness, then they must once have had it:
• But the first is true:
• Therefore also the Second.

Arg. 2.

• If Men may make Shipwreck of Faith, they must once have bad it; neither could they ever have had true Faith, without the Grace of God:
• But the First is true:
• Therefore also the Last.

Arg. 3.

• If Men may have tasted of the Heavenly Gift, and been made Partakers of the Holy Spirit, and afterwards fall away; they must needs have known in Measure the Operation of God's Saving Grace and Spirit, without which no Man could taste the Heavenly Gift, nor yet partake of the Holy Spirit:
• But the first is true:
• Therefore also the Last.

* 1.514Secondly; Seeing the contrary Doctrine is built upon this false Hypothesis, That Grace is not given for Salvation to any, but to a certain Elect Number, which cannot lose it; and that all the rest of Mankind, by an absolute Decree, are debarred from Grace and Salva∣tion; that being destroy'd, this falls to the Ground. Now as that Doctrine of theirs is wholly inconsist∣ent with the daily Practice of those that preach it; in that they exhort People to believe and be saved, while in the mean Time, if they belong to the De∣cree of Reprobation, it is simply impossible for them so to do; and if to the Decree of Election, it is needless: Seeing it is as impossible to them to miss of

it, as hath been before demonstrated. So also in this matter of Perseverance, their Practice and Prin∣ciples are no less inconsistent and contradictory. For while they daily exhort People to be Faithful to the end, shewing them, if they continue not, they shall be cut-off, and fall short of the Reward; which is very true: But no less inconsistent with that Doctrine, that affirms, There is no hazard, because no possibility of departing from the least measure of true Grace: Which if true, it is to no purpose to be∣seech them to stand, to whom God hath made it impossible to fall. I shall not longer insist upon the Probation of this; seeing what is said, may suffice to answer my design; and that the thing is also abundantly proved by many of the same Judgment. That this was the Doctrine of the Primitive Pro∣testants, thence appears, that the Augustane Confession condemns it as an Error of the Anababtists, to say, That who once are Justified, they cannot lose the Holy Spirit: Many such like Sayings are to be found in the common places of Philip Melancthon.* 1.515 Vossius in his Pelagian History, lib. 6. testifies, That this was the common Opinion of the Fathers: In the Confirma∣tion of the Twelfth Thesis, page 587. he hath these words; That this, which we have said, was the Common Sentiment of Antiquity, those at present can only deny, who otherways perhaps are Men not unlearned, but ne∣vertheless in Antiquity altogether strangers, &c. These things thus observed, I come to the Objections of our Opposers.

[Obj. 1] §. III. First, they alledge, That those places mentioned of making Shipwrack of Faith, is only understood of seeming Faith, and not of a real true Faith.

[Answ.] This Objection is very weak, and apparently con∣trary to the Text, 1 Tim. 1.19. where the Apostle addeth to Faith, a good Conscience,* 1.516 by way of Com∣plaint: Whereas, if their Faith had been only seeming and hypocritical, the Men had been better without it, than with it; neither had they been

worthy of blame, for losing that, which in it self was evil. But the Apostle expresly adds, [and of a good Conscience,] which shews it was Real; nei∣ther can it be supposed, that Men could truly attain a good Conscience, without the Operation of God's Saving Grace; far less, that a good Conscience doth consist with a seeming, false, and hypocritical Faith. Again, These places of the Apostle being spoken by way of Regret, clearly import, that these At∣tainments they had fallen from, were good and real, not false and deceitful; else he would not have Regretted their falling from them: And so he saith positively, They tasted of the Heavenly Gift and were made partakers of the Holy Ghost, &c. not that they seem'd to be so; which sheweth this Ob∣jection is very frivolous.

[Obj. 2] Secondly; They alledge, Phil. 1.6. Being confident of this very thing, that he which hath begun a good Work in you, will perform it, until the day of Jesus Christ, &c. and 1 Pet. 1.5. Who are kept by the Power of God through Faith unto Salvation.

[Answ.] These Scriptures, as they do not affirm any thing positively contrary to us, so they cannot be under∣stood otherwise,* 1.517 than as the Condition is perform∣ed upon our part; seeing Salvation is no other ways proposed there, but upon certain necessary Condi∣tions to be performed by us; as hath been above proved, and as our Adversaries also acknowledge, as Rom. 8.13. For if ye live after the Flesh, ye shall die; but if ye through the Spirit do mortifie the deeds of the Body, ye shall live. And Heb. 3.14. We are made partakers of Christ, if we hold the beginning of our Confidence stedfast unto the end. For if these places of the Scripture, upon which they build their Objection, were to be admitted without these Conditions, it would manifestly overturn the whole Tenor of their Exhortations throughout all their Writings. Some other Objections there are, of the same nature, which are solved by the same Answers;

which also, because largely treated of by others, I omit; to come to that Testimony of the Truth, which is more especially ours in this matter, and is contained in the latter part of the Proposition, in these words; Yet such an increase and stability in the Truth may in this Life be attained, from which there cannot be a total Apostasie.

§. IV. As in the Explanation of the fifth and sixth Propositions I observed, that some, that had de∣nied the Errors of others concerning Reprobation, and affirmed the Universality of Christ's Death, did notwithstanding fall short in sufficiently holding forth the Truth; and so gave the contrary party occasion, by their defects, to be strengthned in their Errors: So may it be said in this Case.* 1.518 As upon the one hand they Err, that affirm, That the least degree of true and saving Grace cannot be fallen from; so do they Err upon the other hand, that deny any such stability to be attained, from which there cannot be a total and final Apostasie. And be∣twixt these two Extreams lieth the Truth apparent in the Scriptures, which God hath revealed unto us by the Testimony of his Spirit, and which also we are made sensible of, by our own sensible Ex∣perience. And even as in the former Controversie was observed, so also in this, the defence of Truth will readily appear to such as serously weigh the matter: For the Arguments upon both hands, rightly applied, will as to this hold good; and the Objections, which are strong, as they are re∣spectively urged against the two opposite false Opi∣nions, are here easily solved, by the establishing of this Truth. For all the Arguments, which these alledge that affirm, There can be no falling away, may well be received upon the one part, as of those who have attained to this Stability and Esta∣blishment, and their Objections solved by this Con∣fession; so upon the other hand, the Arguments alledged from Scripture-Testimonies, by those that

affirm the possibility of falling away, may well be re∣ceived of such, as are not come to this Establish∣ment, tho' having attained a measure of true Grace. Thus then the contrary Batterings of our Adver∣saries, who miss the Truth, do concur the more strongly to establish it, while they are destroying each other. But lest this may not seem to suffice to satisfie such as judge it always possible for the best of Men, before they die, to fall away; I shall add, for the proof of it, some brief Considerations, from some few Testimonies of the Scripture.

* 1.519§. V. And first, I freely acknowledge, that it is good for all to be Humble, and in this respect not over Confident, so as to lean to this, to foster them∣selves in Iniquity, or lie down in Security, as if they had attained this Condition; seeing Watchfulness and Diligence is of indispensible necessity to all Mortal Men, so long as they breathe in this World: For God will have this to be the constant Practise of a Chri∣stian, that thereby he may be the more fit to serve him, and better armed against all the Temptations of the Enemy. For since the Wages of Sin is Death, there is no Man, while he sinneth, and is subject thereunto, but may lawfully suppose himself capa∣ble of perishing: Hence the Apostle Paul himself saith, 1 Cor. 9.27. But I keep under my Body, and bring it into subjection; lest that by any means, when I have preached to others, I my self should be a cast-away. Here the Apostle supposeth it possible for him to be a cast-away; and yet it may be judged, he was far more advanced in the Inward Work of Regene∣ration, when he wrote that Epistle, than many who now a-days too presumptuously suppose they can∣not fall away; because they feel themselves to have attained some small degree of true Grace. But the Apostle makes use of this Supposition, or Possibility of his being a Cast-away (as I before observed) as an Inducement to him to be Watchful; I keep under my Body, last, &c. Nevertheless, the same Apostle at

another time, in the sense and feeling of God's Holy Power, and in the Dominion thereof, finding himself a Conqueror there through over Sin and his Soul's Enemies, maketh no difficulty to affirm, Rom. 8.38. For I am perswaded, that neither Death nor Life, &c. Which clearly sheweth, that he had attained a Condition, from which he knew he could not fall away.

But Secondly;* 1.520 It appears such a Condition is at∣tainable, because we are Exhorted to it; and, as hath been proved before, the Scripture never pro∣poseth to us things impossible. Such an Exhorta∣tion we have from the Apostle, 2 Pet. 1.10. Where∣fore the rather, Bretheren, give diligence to make your Calling and Election sure. And tho' there be a Con∣dition here proposed; yet since we have already proved, that it is possible to fulfil this Condition, then also the Promise annexed thereunto may be attained. And since, where Assurance is wanting, there is still a place left for doubtings and despairs; if we would affirm it never attainable, then should there never be a place known by the Saints in this World, wherein they might be free of doubting and despair: Which as it is most absurd in it self, so it is contrary to the manifest Experience of Thousands.

Thirdly; God hath given to many of his Saints and Children, and is ready to give unto All,* 1.521 a full and certain Assurance, that they are his, and that no Power shall be able to pluck them out of his hand. But this Assurance would be no Assurance, if those, who are so Assured, were not Established and Confirmed, beyond all doubt and hesitation: If so, then surely there is no possibility for such to miss of that which God hath assured them of. And that there is such Assurance attainable in this Life, the Scripture abundantly declareth, both in general, and as to particular Persons. As first; Rev. 3.12. Him that overcometh, will I make a Pillar

in the Temple of my God, and he shall go no more out, &c. which containeth a General Promise unto All. Hence the Apostle speaks of some that are sealed, 2 Cor. 1.22. Who hath also sealed us, and given the Earnest of the Spirit in our Hearts: Where∣fore the Spirit so sealing, is called the Earnest or Pledge of our inheritance, Eph. 1.13. In whom ye were sealed by the Holy Spirit of Promise. And therefore the Apostle Paul, not only in that of the Romans above∣noted, declareth himself to have attained that Con∣dition; but 2 Tim. 4.7. he affirmeth in these words, I have fought a good Fight, &c. which also many good Men have and do witness. And therefore, as there can be nothing more manifest, than that which the manifest Experience of this Time sheweth, and there∣in is found agreeable to the Experience of former Times; so we see, there have been both of old and of late, that have turned the Grace of God into Wan∣tonness, and have fallen from their Faith and Integrity; thence we may safely conclude such a falling away possible. We also see, that some of old and of late have attained a certain Assurance, some time before they departed, that they should Inherit Eternal Life; and have accordingly died in that good hope: Of and concerning whom, the Spirit of God testified, That they are saved. Wherefore we also see, such a State is attainable in this Life, from which there is not a falling away: For seeing the Spirit of God did so testifie, it was not possible, that they should perish; concerning whom He, who cannot lye, thus bare witness.

PROPOSITION X. Concerning the Ministry.

As by the Light, or Gift of God all true Knowledge in things spiritual is received and revealed, so by the same, as it is manifested and received in the Heart, by the strength & power thereof, every true Minister of the Gospel is ordained, prepared, and supplied in the Work of the Ministry; and by the leading, moving, and drawing hereof, ought every Evangelist and Christian Pastor to be led and ordered in his labour and work of the Gospel, both as to the Place where, as to the Persons to whom, and as to the Time wherein he is to minister. Moreover, they who have this Au∣thority, may and ought to preach the Gospel, though without Humane Commission or Literature; as on the other hand, they who want the Authority of this Divine Gift, however learned or authorized by the Commission of Men and Churches,* 1.522 are to be esteem∣ed but as Deceivers, and not true Ministers of the Gospel. Also they who have received this holy and unspotted Gift, as they have freely received it, so are they freely to give it, without Hire or Bargain∣ing, far less to use it as a Trade to get Money by. Yet if God hath called any one from their Employ∣ment or Trades, by which they acquire their Liveli∣hood; it may be lawful for such, according to the Liberty which they feel given them in the Lord, to receive such Temporals (to wit, what may be need∣ful for them for Meat and Cloathing) as are given them freely and cordially by those, to whom they have communicated Spirituals.

§. I. HItherto I have treated of those things which relate to the Christian Faith and Christians, as they stand each in his private and particular Con∣dition; and how and what way every Man may be a

Christian indeed, and so abide. Now I come in or∣der to speak of those things that relate to Christians, as they are stated in a Joint-Fellowish and Communi∣on, and come under a visible and outward Society; which Society is called the Church of God,* 1.523 and in Scrip∣ture compared to a Body; and therefore named the Body of Christ. As then in the Natural Body there be divers Members, all concurring to the common end of preserving and confirming the whole Body; so in this Spiritual and Mystical Body, there are also divers Members, according to the different Mea∣sures of Grace and of the Spirit, diversly admini∣stred unto each Member; and from this Diversity ari∣seth that Distinction of Persons in the Visible Society of Christians, as of Apostles, Pastors, Evangelists, Mi∣nisters, &c. That which in this Proposition is pro∣posed, is, What makes or constitutes any a Minister of the Church, what his Qualifications ought to be, and how he ought to behave himself? But because it may seem somwhat preposterous, to speak of the distinct Offices of the Church, until something be said of the Church in general, tho' nothing positively be said of it in the Proposition; yet as here implied, I shall briefly premise something thereof, and then proceed to the particular Members of it.

§ II. It is not in the least my design to meddle with those tedious and many Controversies, where∣with the Papists and Protestants do tear one another concerning this thing; but only according to the Truth manifested to me, and revealed in me by the Testimony of the Spirit, according to that propor∣tion ••f Wisdom given me, briefly to hold forth, as a necessary Introduction both to this matter of the Ministry and of Worship, which followeth, those thing, which I, together with my Brethren, do be∣lieve conc••ning the Church.

The [Church] then, according to the Gramma∣tical Signification of the word, as it is used in the Holy Scripture, signifies an Assembly, or Gathering

of many into one place; for the Substantive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comes from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I call out of,* 1.524 and or••∣ginally from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I call; and indeed, as this is the Grammatical Sense of the Word, so also it is the Real and Proper Signification of the Thing; the Church being no other thing, but the Society, Gather∣ing, or Company of such as God hath called out of the World, and Worldly Spirit, to walk in his LIGHT and LIFE. The Church then, so defined, is to be con∣sidered, as it comprehends all that are thus Called and Gathered truly by God, both such as are yet in this Inferiour World, and such as having already laid down the Earthly Tabernacle, are passed into their Heavenly Mansions; which together do make up the one Catholick Church, (concerning which there is so much Controversie.) Out of which Church,* 1.525 we freely acknowledge, there can be no Salvation; because under this Church, and its Denomination, are comprehended all, and as many, of whatso∣ever Nation, Kindred, Tongue or People they be (tho' outwardly strangers, and remote from those who profess Christ and Christianity in words, and have the benefit of the Scriptures) as become Obedient to the holy Light, and Testimony of God in their Hearts, so as to become sanctified by it, and cleansed from the Evils of their ways.* 1.526 For this is the Universal or Catholick Spirit, by which many are called from all the four corners of the Earth, and shall sit down with Abraham, Isaac and Jacob: By this the secret Life and Vertue of Jesus is conveyed into many that are afar off; even as by the Blood that runs into the Veins and Arteries of the Natural Body, the Life is conveyed from the Head and Heart unto the extreamest parts.* 1.527 There may be the Members therefore of this Catholick Church both among Hea∣thens, Turks, Jews, and all the several sorts of Chri∣stians, Men and Women of Integrity and Simplicity of Heart, who tho' blinded in something in their Understanding, and perhaps burthened with the

Superstitions and Formality of the several Sects, in which they are ingrossed; yet being upright in their Hearts before the Lord, chiefly aiming and labouring to be delivered from Iniquity, and loving to follow Righteousness, are by the secret Touches of this Holy Light in their Souls, inlivened & quick∣ned, thereby secretly united to God, and there∣through become true members of this Catholick Church. Now the Church in this respect, hath been in being in all Generations; for God never want∣ed some such Witnesses for him, tho' many times slighted, and not much observed by this World: And therefore this Church, tho' still in being, hath been oftentimes, as it were Invisible, in that it hath not come under the Observation of the Men of this World, being, as saith the Scripture, Jer. 3.14. One of a City, and two of a Family. And yet tho' the Church thus considered, may be as it were hid from wicked Men, as not then gathered into a Vi∣sible Fellowship, yea, and not observed even by some that are Members of it; yet may there notwith∣standing many belong to it: As when Elias com∣plained, he was left alone, 1 Kings 19.18. God an∣swered unto him; I have reserved to my self seven thousand Men, who have not bowed their knees to the Image of Baal; whence the Apostle argues, Rom. 11. the being of a Remnant in his day.

* 1.528§. III. Secondly; The Church is to be considered, as it signifies a certain Number of Persons, gather∣ed by God's Spirit, and by the Testimony of some of his Servants (raised up for that end) unto the Belief of the true Principles and Doctrines of the Christian Faith; who, through their Hearts being united by the same Love, and their Understanding informed in the same Truths, gather, meet, and assemble together, to wait upon God, to worship him, and to bear a Joint-Testimony for the Truth against Error, suffering for the same, and so be∣coming, through this Fellowship, as one Family

and Houshold in certain respects, do each of them watch over, teach, instruct, and care for one ano∣ther, according to their several Measures and At∣tainments: Such were the Churches of the Primitive Times, gathered by the Apostles; whereof we have divers mentioned in the Holy Scriptures. And as to the Visibility of the Church in this respect, there hath been a great Interruption since the Apostles days, by reason of the Apostasie; as shall hereafter appear.

§. IV.* 1.529 To be a Member then of the Catholick Church, there is need of the Inward Calling of God by his Light in their Heart, and a being leavened into the Nature and Spirit of it, so as to forsake Unrighteousness, and be turn'd to Righteousness, and in the inwardness of the Mind to be cut out of the wild Olive-Tree of our own first fallen Na∣ture, and ingrafted into Christ by his Word and Spirit in the heart. And this may be done in those, who are strangers to the History, (God not ha∣ving pleased to make them partakers thereof) as in the fifth and sixth Propositions hath already been proved.

To be a Member of a particular Church of Christ,* 1.530 as this Inward Work is indispensibly necessary, so is also the Outward Profession of, and Belief in Jesus Christ, and those holy Truths delivered by his Spirit in the Scriptures; seeing the Testimony of the Spirit recorded in the Scriptures, doth an∣swer the Testimony of the same Spirit in the Heart, even as face answereth face in a glass. Hence it fol∣lows, that the inward Work of Holiness, and for∣saking Iniquity, is necessary in every respect to the being a Member in the Church of Christ; and that the outward Profession is necessary to be a Member of a particular gathered Church, but not to the being a Member of the Catholick Church; yet it is absolutely necessary, where God affords the opportunity of knowing it: And the outward

Testimony is to be believed, where it is presented and revealed; the Sum whereof hath, upon other occasions, been already proved.

§. V. But contrary hereunto, the Devil, that worketh and hath wrought in the Mystery of Ini∣quity,* 1.531 hath taught his Followers to affirm, That no Man, however holy, is a Member of the Church of Christ, without the outward Profession; and that he be initiated thereunto by some outward Ceremonies. And again, That Men who have this outward Profession, though inwardly unholy, may be Members of the true Church of Christ, yea, and ought to be so esteemed. This is plainly to put Light for Darkness, and Dark∣ness for Light; as if God had a greater regard to Words than Actions, and were more pleased with vain Professions, than with real Holiness: But these things I have sufficiently refuted heretofore. Only from hence, let it be observed, that upon this false and rotten Foundation Antichrist hath builded his Babylonish Structure, and the Antichristian Church in the Apostasie hath hereby reared her self up to that Heighth and Grandeur she hath attained; so as to exalt her self above all that is called God, and sit in the Temple of God, as God.

* 1.532For the particular Churches of Christ, gathered in the Apostle's days, soon after beginning to decay, as to the inward Life, came to be over-grown with several Errors, and the Hearts of the Professors of Christianity to be leavened with the Old Spirit and Conversation of the World. Yet it pleased God for some Centuries to preserve that Life in many, whom he emboldned with Zeal to stand and suf∣fer for his Name through the Ten Persecutions: But these being over,* 1.533 the meekness, gentleness, love, long-suffering, goodness and temperance of Christia∣nity came to be lost. For after that the Princes of the Earth came to take upon them that Pro∣fession, and that it ceased to be a Reproach to be a Christian, but rather became a means to Preferment;

Men became such by Birth and Education, and not by Conversion and Renovation of Spirit: Then there was none so Vile, none so Wicked, none so Profane, who became not a Member of the Church. And the Teachers and Pastors thereof becoming the Companions of Princes, and so being enriched by their Benevolence, and getting vast Treasures and Estates, became puffed up, and as it were drunken with the vain Pomp and Glory of this World: And so Marshalled themselves in manifold Orders and Degrees; not without innumerable Contests and Altercations, who should have the * 1.534 Precedency. So the Vertue, Life, Substance, and Kernel of Christian Religion came to be lost, and nothing remained but a Shadow or Image; which dead Image, or Car∣cass of Christianity (to make it take the better with the Superstitious Multitude of Heathens, that became engrossed in it, not by any inward Conversion of their Hearts, or by becoming less Wicked or Super∣stitious; but by a little change in the Object of their Superstition) not having the inward Ornament and Life of the Spirit, became decked with many out∣ward and visible Orders, and beautified with the Gold, Silver, precious Stones, and the other splen∣did Ornaments of this perishing World: So that this was no more to be accounted the Christian Re∣ligion, and Christian Church, notwithstanding the out∣ward Profession, than the dead body of a Man is to be accounted a living man; which, however cun∣ningly embalmed, and adorned with ever so much Gold or Silver, or most precious Stones, or sweet Ointments, is but a dead Body still, without Sense,* 1.535 Life or Motion. For that Apostate Church of Rome has introduced no less Ceremonies and Supersti∣tions into the Christian Profession, than was either among Jews and Heathens; and that there is and hath been as much, yea, and more Pride, Covetousness, unclean Lust, Luxury, Fornication, Profanity and Atheism among her Teachers and chief Bishop, than

ever was among any sort of People, none need doubt, that have read their own Authors, to wit, Platina, and others.

* 1.536Now, tho' Protestants have reformed from her in some of the most gross Points, and absurd Doctrines, relating to the Church and Ministry; yet (which is to be regretted) they have but lopp'd the Branches, but retain and plead earnestly for the same Root, from which these Abuses have sprung. So that even among them, tho' all that Mass of Superstition, Ceremonies and Orders, be not again established; yet the same Pride, Covetousness and Sensuality is found to have overspread and leavened their Churches and Ministry; and the Life, Power and Vertue of true Religion is lost among them; and the very same Death, Barrenness, Driness and Emptiness, is found in their Ministry. So that in effect they differ from Papists, but in Form and some Ceremonies; being with them Apostatized from the Life and Power the true Primitive Church and her Pastors were in: So that of both it may be said truly (without breach of Charity) that having only a form of Godliness (and many of them not so much as that) they are De∣niers of, yea, Enemies, to the power of it. And this proceeds not simply from their not walking an∣swerable to their own Principles, and so degene∣rating that way, (which also is true;) but which is worse, their setting down to themselves, and ad∣hering to certain Principles, which naturaly, as a cursed Root, bring forth these bitter Fruits: Those therefore shall afterwards be examined and refuted, as the contrary Positions of Truth in the Proposition are explained and proved.

For as to the Nature and Constitution of a Church* 1.537 (abstract from their Disputes concerning its con∣stant Visibility,* 1.538 Infallibility and the Primacy of the Church of Rome) the Protestants, as in Practice, so in Principles, differ not from Papists; for they in∣gross within the compass of their Church whole

Nations, making their Infants Members of it, by sprinkling a little Water upon them; so that there is none so Wicked or Profane, who is not a Fel∣low Member; no evidence of Holiness being re∣quired to constitute a Member of the Church. And look through the Protestant Nations, and there shall no difference appear in the Lives of the generality of the one, more than of the other; but he, who ruleth in the Children of Disobedience, reigning in both: So that the Reformation, through this defect,* 1.539 is but in holding some less gross Errors in the No¦tion; but not in having the Heart reformed and renewed, in which mainly the Life of Christianity consisteth.

§. VI. But the Popish Errors concerning the Mini∣stry, which they have retained,* 1.540 are most of all to be Regretted, by which chiefly the Life and Power of Christianity is barred out among them, and they kept in Death, Barrenness and Driness: There be∣ing nothing more hurtful than an Error in this re∣spect.* 1.541 For where a false and corrupt Ministry enter∣eth, all other manner of Evils follow upon it,* 1.542 ac∣cording to that Scripture Adage, Like People, like Priest: For by their influence, instead of ministring Life and Righteousness, they minister Death and Iniquity. The whole backslidings of the Jewish Con∣gregation of Old are hereto ascribed: The Leaders of my People have caused them to Err. The whole Wri∣tings of the Prophets are full of such Complaints; and for this cause under the New Testament, we are so often warned and guarded to beware of false Pro∣phets, and false Teachers, &c. What may be thought then, where all, as to this, is out of order; where both the Foundation, Call, Qualifications, Mainte∣nance, and whole Discipline are different from, and opposite to the Ministry of the Primitive Church; yea, and necessarily tend to the shutting out of a Spiri∣tual Ministry, and the bringing in and establishing of a Carnal? This shall appear by parts.

* 1.543§. VII. That then, which comes first to be questioned in this matter, is, concerning the Call of a Minister; to wit, What maketh, or how cometh a Man to be a Minister, Pastor, or Teacher in the Church of Christ?

[Answ.] We answer; By the inward Power and Vertue of the Spirit of God. For, as saith our Proposition, Having received the true Knowledge of things spiritual,* 1.544 by the Spirit of God, (without which they cannot be known) and being by the same in measure purified and sanctified, he comes thereby to be called and moved to minister to others; being able to speak from a Living Experience, of what he himself is a witness; and therefore, knowing the Terrors of the Lord, he is fit to perswade Men, &c. 2 Cor. 5.11. And his Words and Ministry, proceed∣ing from the inward Power and Vertue, reach to the Heart of his Hearers, and make them approve of him, [Object.] and be subject unto him. Our Adversaries are forced to confess, that this were indeed de∣sirable, and best; but this they will not have to be absolutely necessary. I shall first prove the Necessity of it; and then shew how much they err in that, which they make more necessary than this Divine and Heavenly Call.

[Arg.] First: That which is necessary to make a Man a Christian,* 1.545 so as without it he cannot be truly one, must be much more necessary to make a Man a Mini∣ster of Christianity; seeing the one is a degree above the other, and has it included in it: Nothing less than he, that supposeth a Master, supposeth him first to have attained the Knowledge and Capacity of a Scholar. They that are not Christians, cannot be Teachers and Ministers among Christians:

But this Inward Call, Power and Vertue of the Spirit of God, is necessary to make a Man a Christian; as we have abundantly proved before in the Second Proposition, according to these Scriptures, He that hath not the Spirit of Christ, is none of his. As many as are led by the Spirit of God, are the Sons of God:

Therefore this Call, Moving and Drawing of the Spirit, must be much more necessary to make a Minister.

Secondly;* 1.546 All Ministers of the New Testament ought to be Ministers of the Spirit, and not of the Letter, according to that 2 Cor. 3.6. and as the old Latin hath it, Not by the Letter, but by the Spirit: But how can a Man be a Minister of the Spirit, who is not inwardly Called by it? And who looks not upon the Operation and Testimony of the Spirit, as Es∣sential to his Call? As he could not be a Minister of the Letter, who had thence no ground for his Call, yea, that was altogether a stranger to, and unacquainted with it; so neither can he be a Mi∣nister of the Spirit, who is a stranger to it, and unacquainted with the Motions thereof, and knows it not to draw, act, and move him, and go before him in the Work of the Ministry. I would willing∣ly know, how those that take upon them to be Mi∣nisters (as they suppose) of the Gospel, meerly from an outward Vocation, without so much as being any ways sensible of the Work of the Spirit, or any In∣ward Call therefrom, can either satisfie themselves or others, that they are Ministers of the Spirit, or wherein they differ from the Ministers of the Letter? For

Thirdly; If this Inward Call,* 1.547 or Testimony of the Spirit, were not essential and necessary to a Mini∣ster, then the Ministry of the New Testament should not only be no ways perferable to, but in divers respects far worse than that of the Law. For un∣der the Law, there was a certain Tribe alotted for the Ministry, and of that Tribe certain Families set apart for the Priesthood and other Offices, by the immediate Command of God to Moses; so that the People needed not to be in any doubt, who should be Priests and Ministers of the holy things: Yea, and besides this, God called forth, by the immediate Testimony of his Spirit, several at divers times to

teach, instruct, and reprove his People, as Samuel, Nathan, Elias, Elisha, Jeremiah, Amos, and many more of the Prophets: But now under the New Covenant, where the Ministry ought to be more spiritual, the Way more certain, and the Access more easie unto the Lord, our Adversaries, by denying the neces∣sity of this Inward and Spiritual Vocation, make it quite other ways. For there being now no cer∣tain Family, or Tribe, to which the Ministry is li∣mited, we are left in uncertainty, to choose and have Pastors at a venture, without all certain Assent of the Will of God; having neither an outward Rule, nor Certainty in this affair, to walk by: For that the Scripture cannot give any certain Rule in this matter, hath in the Third Proposition concerning it, been already shewn.

* 1.548Fourthly; Christ proclaims them all Thieves and Robbers, that enter not by him the Door into the Sheep∣fold,* 1.549 but climb up some other way; whom the Sheep ought not to hear: But such as come in without the Call, Movings and Leadings of the Spirit of Christ, wherewith he leads his Children into all Truth, come in certainly not by Christ, who is the Door, but some other way; and therefore are not true Shepherds.

* 1.550§. VIII. To all this they object the Succession of the Church; alledging, That since Christ gave a Call to his Apostles and Disciples, they have conveyed that Call to their Successors, having power to ordain Pastors and Teachers; by which power the Authority of Or∣daining and making Ministers and Pastors is successive∣ly conveyed to us; so that such, who are Ordained and Called by the Pastors of the Church, are therefore true and lawful Ministers; and others, who are not so Called, are to be accounted but Intruders. Hereunto also some Protestants add a Necessity, tho' they make it not a thing Essential; That besides this Calling of the Church, every one being Called, ought to have the Inward Call of the Spirit, inclining him so chosen to his Work: But

this they say is subjective, and not objective; of which before.

[Answ.] As to what is subjoined of the Inward Call of the Spirit, in that they make it not Essential to a true Call, but a Supererrogation, as it were; it sheweth, how little they set by it: Since those they admit to the Ministry, are not so much as questioned in their Trials, whether they have this or not. Yet,* 1.551 in that it hath been often mention∣ed, especially by the Primitive Protestants in their Treatises of this Subject, it sheweth how much they were secretly Convinced in their Minds, that this Inward Call of the Spirit was most Ex∣cellent, and preferable to any other; and there∣fore in the most Noble and Heroick Acts of the Reformation they laid claim unto it; so that many of the Primitive Protestants did not scruple both to de∣spise and disown this Outward * 1.552 Call, when urged by the Papists against them. But now Protestants, having gone from the Testimony of the Spirit, plead for the same Succession; and being pressed (by those, whom God now raiseth up by his Spirit,* 1.553 to reform those Abuses that are among them) with the Example of their Fore fathers Practice a∣gainst Rome, they are not at all asham'd utterly to deny, that their Fathers were call'd to their Work by the inward and immediate Vocation of the Spirit; clothing themselves with that Call. which they say their Fore-fathers had, as Pastors of the Roman Church. For thus (not to go fur∣ther) affirmeth Nicolaus Arnoldus * 1.554 in a Pamphlet written against the same Propositions, called, A Theologick Exercitation, Sect. 40. averring; That they pretended not to an Immediate Act of the Holy Spirit; but Reformed by the Vertue of the Ordinary Vo∣cation which they had in the Church, as it then was, to wit, that of Rome, &c.

§. IX. Many Absurdities do Protestants fall into, by deriving their Ministry thus through the Church

of Rome.* 1.555 As first, They must acknowledge her to be a true Church of Christ, tho' only Erroneous in some things; which contradicts their ••ore-fathers, so frequently, and yet truly, calling her Antichrist. Secondly; they must needs acknow∣ledge, that the Priests and Bishops of the Romish Church, are true Ministers and Pastors of the Church of Christ, as to the Essential part; else they could not be fit Subjects for that Power and Authority to have resided in; neither could they have been Vessels capable to receive that Power, and again transmit it to their Successors. Thirdly; It would follow from this, that the Priests and Bishops of the Romish Church, are yet really true Pastors and Teachers. For if Protestant Ministers have no Au∣thority, but what they received from them; and since the Church of Rome is the same she was at that time of the Reformation, in Doctrine and Manners; and she has the same Power now, she had then; and if the Power lie in the Succession, then these Priests of the Romish Church now, which de∣rive their Ordination from those Bishops that Or∣dained the first Reformers, have the same Authori∣ty, which the Successors of the Reformed have; and consequently are no less Ministers of the Church than they are. But how shall this agree with that Opinion, which the Primitive Protestants had of the Romish Priests and Clergy,* 1.556 to whom Luther did not only deny any Power or Authority; but contrary∣wise affirmed, That it was wickedly done of them, to assume to themselves only this Authority to Teach, and be Priests and Ministers, &c. For he himself affirm∣ed, That every good Christian (not only Men, but even Women also) is a Preacher.

* 1.557§. X. But against this vain Succession, as assert∣ed either by the Papists or Protestants, as a ne∣cessary thing to the Call of a Minister, I An∣swer; That such as plead for it, as a sufficient or necessary thing to the Call of a Minister, do there∣by

sufficiently declare their Ignorance of the Na∣ture of Christianity, and how much they are stran∣gers to the Life and Power of a Christian Ministry, which is not entail'd to Succession, is an outward Inheritance; and herein, as hath been often before observed, they not only make the Gospel not bet∣ter than the Law, but even far short of it. For Jesus Christ, as he regardeth not any distinct par∣ticular Family, or Nation, in the gathering of his Children; but only such, as are joyned to, and lea∣vened with his own pure and righteous Seed: So nei∣ther regards he a bare outward Succession, where his pure, immaculate and righteous Life is wanting; for that were all one. He took not the Nati∣ons into the New Covenant, that he might suffer them to fall into the old Errors of the Jews; or to approve them in their Errors: But that he might gather unto himself a pure People out of the Earth.* 1.558 Now this was the great Error of the Jews, to think they were the Church and People of God, because they could derive their outward Succession from Abraham; whereby they reckoned themselves the Children of God, as being the Off-spring of Abraham, who was the Father of the Faithful. But how se∣verely doth the Scripture rebuke this vain and frivolous Pretence? Telling them, That God is able of the stones to raise Children unto Abraham; and that not the outward Seed, but those that were found in the Faith of Abraham, are the true Children of faithful Abraham. Far less then can this pretence hold among Christians, seeing Christ rejects all out∣ward Affinity of that kind; These, saith he,* 1.559 are my Mother, Brethren and Sisters, who do the Will of my Father, which is in Heaven: And again; He looked round about him, and said, Who shall do the Will of God, these (said he) are my Brethren. So then, such as do not the Commands of Christ, are not found clothed with his Righteousness, are not his Disciples; and that which a Man hath not, he cannot give to ano∣ther:

And it's clear,* 1.560 that no Man nor Church, tho' truly Called of God, and as such having the Authority of a Church and Minister, can any long∣er retain that Authority, than they retain the Pow∣er, Life and Righteousness of Christianity: For the Form is intail'd to the Power and Substance; and not the Substance to the Form. So that when a Man ceaseth inwardly in his Heart to be a Christi∣an (where his Christianity must lie) by turning to Satan, and becoming a Reprobate, he is no more a Christian, tho' he retain the Name and Form; than a dead man is a Man, tho' he hath the Image and Representation of one; or than the Picture or Statue of a Man is a Man: And tho' a dead Man may serve to a Painter to retain some imperfect Representation of the Man, that somtimes was alive, and so one Picture may serve to make ano∣ther by; yet none of those can serve to make a true Living Man again,* 1.561 neither can they convey the Life and Spirit of the Man; it must be God, that made the Man at first, that alone can revive him. As Death then makes such Interruption of an out∣ward natural Succession, that no Art nor outward Form can uphold; and as a dead Man, after he is dead, can have no Issue; neither can dead Images of Men, make living Men: So that it is the Living that are only capable to succeed one another; and such as die, so soon as they die, cease to succeed, or to transmit Succession. So it is in Spiritual things;* 1.562 it is the Life of Christianity, taking place in the Heart, that makes a Christian; and so it is a number of such, being alive, joined together in the Life of Christianity, that make a Church of Christ; and it is all those, that are thus alive and quick∣ned, considered together, that make the Catholick Church of Christ: Therefore where this Life ceas∣eth in one, then that one ceaseth to be a Christian; and all Power, Vertue and Authority, which he had as a Christian, ceaseth with it: So that if he hath

been a Minister or a Teacher, he ceaseth to be so any more: And tho' he retain the Form, and hold to the Authority in words, yet that signifies no more, nor is it of any more real Vertue and Au∣thority, than the meer Image of a dead Man. And as this is most agreeable to Reason, so it is the Scriptures Testimony; for it is said of Judas,* 1.563 Acts 1.25. That Judas sell from his Ministry and Apostle∣ship by Transgression; so his Transgression caused him to cease to be an Apostle any more: Whereas, had the Apostleship been entailed to his Person, so that Transgression could not cause him to lose it, until he had been formally degraded by the Church (which Judas never was, so long as he lived) Judas had been as really an Apostle, after he betrayed Christ, as before. And as it is of one, so of many, yea, of a whole Church: For seeing nothing makes a Man truly a Christian, but the Life of Christianity, in∣wardly Ruling in his Heart; so nothing makes a Church, but the gathering of several true Christi∣ans into one Body. Now where all these Members lose this Life, there the Church ceaseth to be, tho' they still uphold the Form, and retain the Name: For when that which made them a Church, and for which they were a Church, ceaseth; then they cease also to be a Church: And therefore the Spi∣rit, speaking to the Church of Laodicea,* 1.564 because of her Luke-warmness, Rev. 3.16. threatneth to spue her out of his Mouth. Now, suppose the Church of Laodicea had continued in that Luke warmness and had come under that Condemnation and Judgment, tho' she had retained the Name and Form of a Church, and had had her Pastors and Ministers, as no doubt she had at that time; yet surely she had been no true Church of Christ, nor had the Au∣thority of her Pastors and Teachers been to be re∣garded, because of an outward Succession, tho' per∣haps some of them had it immediately from the Apostles. From all which I infer, That since the

Authority of the Christian Church and her Pastors is always united, and never separated from the in∣ward Power, Vertue, and righteous Life of Chri∣stianity; where this ceaseth, that ceaseth also. But our Adversaries acknowledge, That many, if not most of those, by and through whom they derive this Autho∣rity, were altogether destitute of this Life and Vertue of Christianity: Therefore they could neither receive, have, nor transmit any Christian Authority.

[Object.] But if it be Objected, That tho' the generality of the Bishops and Priests of Rome, during the Apostasie, were such wicked Men; yet Protestants affirm, and thou thy self seemest to acknowledge, that there were some good Men among them, whom the Lord regard∣ed, and who were true Members of the Catholick Church of Christ; might not they then have transmit∣ted this Authority?

[Answ.] I answer; This saith nothing, in respect Prote∣stants do not at all lay claim to their Ministry, as transmitted to them by a direct Line of good Men;* 1.565 which they can never shew, nor yet pretend to: But generally place this Succession as inherent in the whole Pastors of the Apostate Church. Nei∣ther do they plead their Call to be good and valid, because they can derive it through a Line of good Men, separate and observably distinguish∣able from the rest of the Bishops and Clergy of the Romish Church; but they derive it as an Au∣thority residing in the whole: For they think it Heresie to judge, that the Quality or Condition of the Administrator doth any ways invalidate or pre∣judice his work.

This vain and pretended Succession not only militates against, and fights with the very mani∣fest purpose and intent of Christ, in the gather∣ing and calling of his Church; but makes him (so to speak) more blind and less prudent, than natural Men are in conveying and establishing their outward Inheritances. For where an Estate is en∣tailed

to a certain Name and Family,* 1.566 when that Family weareth out, and there is no lawful Suc∣cessor found of it, that can make a just Title ap∣pear, as being really of Blood and Affinity to the Family; it is not lawful for any one of another Race or Blood, because he assumes the Name or Arms of that Family, to possess the Estate, and claim the Superiorities and Prilviledges of the Fa∣mily; but by the Law of Nations the Inheritance devolves into the Prince as being Ultimus haeres; and so he giveth it again immediately to whom he sees meet, and makes them bear the Name and Arms of the Family, who then are entitled to the Privi∣ledges and Revenues thereof. So in like manner, the True Name and Title of a Christian, by which he hath Right to the Heavenly Inheritance, and is a Mem∣ber of Jesus Christ, is inward Righteousness and Holi∣ness, and the Mind redeemed from the Vanities, Lusts, and Iniquities of this World; and a gathering or Company, made up of such Members, makes a Church. Where this is lost, the Title is lost; and so the true Seed, to which the Promise is, and to which the In∣heritance is due, becomes extinguished in them, and they become dead as to it; and so it retires, and devolves it self again into Christ, who is the Righ∣teous Heir of Life; and he gives the Title and true Right again immediately; to whom it pleaseth him, even to as many as being turned to his pure Light in their Consciences, come again to walk in his Righteous and Innocent Life, and so become true Members of his Body which is the Church. So the Authority, Power and Heirship is not annexed to Persons, as they bear the bare Names or retain a Form, hold∣ing the meer Shell or Shadow of Christanity: But the Promise is to Christ, and to the Seed in whom the Authority is inherent, and in as many as are one with him, and united unto him by Purity and Holiness, and by the inward Renovation and Re∣generation of their Minds.

Moreover, this pretended Succession is contrary to Scripture-definitions, and the Nature of the Church of Christ, and of the true Members. For first; The Church is the House of God, the Pillar and Ground of Truth, 1 Tim. 3.15. But according to this Do∣ctrine,* 1.567 the House of God is a polluted Nest of all sorts of Wickedness and Abominations, made up of the most ugly, defiled and perverse Stones that are in the Earth; were the Devil rules in all manner of Unrighteousness. For so our Adversaries con∣fess, and History informs, the Church of Rome to have been, as some of their Historians acknowledge; and i•• that be truly the House of God, what may we call the House of Satan? Or may we call it therefore the House of God, notwithstanding all this Impiety, because they had a bate Form, and that vitiated many ways also; and because they Pretended to the name of Christianity, tho' they were Antichristian, Devilish and Atheistical in their whole Practice and Spirit, and also many of their Principles? Would not this infer yet a greater Absurdity, as if they had been something to be accounted of, because of their Hypocrisy and Deceit, and false Pretences? Whereas the Scripture looks upon that as an Ag∣gravation of Guilt, and calls it Blasphemy, Rev. 2.9. Of two wicked Men, he is most to be abhorred, who covereth his Wickedness with a vain Pretence of God and Righteousness: Even so these abomina∣ble Beasts, and fearful Monsters, who look upon them∣selves to be Bishops in the Apostate Church, were ne∣ver a whit the better, that they falsly pretended to be the Successors of the Holy Apostles; unless to Lye be commendable, and that Hypocrisy be the way to Heaven. Yea, were not this to fall into that Evil condemned among the Jews, Jer. 7.4. Trust ye not in lying words, saying, the Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these; throughly amend your ways, &c. as if such outward Names and Things were the thing the Lord regard∣ed

and not inward Holiness? Or can that then be the Pillar and Ground of Truth, which is the very Sink and Pit of Wickedness; from which so much Error, Superstition, Idolatry, and All Abomination springs? Can there be any thing more contrary both to Scripture and Reason?

Secondly;* 1.568 The Church is defined to be the Kingdom of the dear Son of God, into which the Saints are tran∣slated; being delivered from the Power of Darkness. It is called the Body of Christ, which from him by Joynts and Bands having nourishment ministred, and kint toge∣ther, increaseth with the Increase of God, Col. 2.19. But can such Members, such a Gathering, as we have demonstrated that Church and Members to be, among whom they alledge their pretended Au∣thority to have been preserved, and through which they derive their Call; can such, I say, be the Body of Christ, or Members thereof? Or is Christ the Head of such a corrupt, dead, dark, Abominable stinking Carcase? If so, then might we not as well affirm against the Apostle, 2 Cor. 6.14. That Righte∣ousness hath fellowship with Unrighteousness,* 1.569 that Light hath communion with Darkness, that Christ hath concord with Belial, that a Believer hath part with an Infidel, and that the Temple of God hath agreement with Idols? Moreover, no Man is called the Temple of God, not of the Holy Ghost, but as his Vessel is purified, and so he fitted and prepared for God to dwell in: And many, thus fitted by Christ, become his Body, in and among whom he dwells and walks; accord∣ing as it is written, I will dwell in them, and walk in them, and I will be their God, and they shall be my People. It is therefore that we may become the Temple of Christ, and People of God, that the Apo∣stle in the following Verse exhorts, saving out of the Prophet, Wherefore come out from among them,* 1.570 and be ye seperate, saith the Lord, and touch not the unclean thing, and I will receive you, and I will be a Father unto you, and ye shall be my Sons and Daughters;

saith the Lord Almighty. But to what purpose is all this Exhortation? And why should we separate from the Unclean, if a meer outward Profession and Name be enough to make the true Church, and if the Unclean and Polluted were both the Church and lawful Successors of the Apostles, in∣heriting their Authority, and transmitting it to others? Yea, how can the Church be the King∣dom of the Son of God, as contra-distinguished from the Kingdom and Power of Darkness? And what need, yea, what possibility of being Tran∣slated out of the one into the other, if those that make up the Kingdom and Power of Darkness, be real Members of the true Church of Christ; and not simply Members only, but the very Pastors and Teachers of it? But how do they increase in the Increase of God and receive Spiritual Nourishment from Christ the Head, that are Enemies of him in their Hearts, by wicked works, and openly go in∣to Perdition? Verily, as no Metaphysical and Nice Distinctions, (that tho' they were practically, as to their own private States. Enemies to God and Christ,* 1.571 and so Servants of Satan; yet they were, by virtue of their Office, Members and Ministers of the Church, and so able to transmit the Suc∣cession) I say, as such invented and frivolous Di∣stinctions will not please the Lord God, neither will he be deluded by such, nor make up the glo∣rious Body of his Church with such meer outside Hypocritical Shews, nor be beholden to such paint∣ed Sepulchres, for to be Members of his Body, which is sound, pure and undefiled; and therefore he needs not such false and corrupt Members to make up the defects of it: So neither will such Distinctions satisfie truly Tender and Christian Consciences; especially considering, the Apostle is so far from desiring us to regard that, as that we are expresly commanded, to turn away from such as have a Form of Godliness, but deny the Power of it.

For we may well Object against these,* 1.572 as the Poor Man did against the Proud Prelate that went a∣bout to cover his vain and unchristian like Sumptu∣ousness, by distiniguishing, that it was not as Bishop, but as Prince he had all that Splendor: To which the poor Rustick wisely is said to have answered; When the Prince goeth to Hell, what shall become of the Pre∣late? And indeed this were to suppose the Body of Christ to be defective, and that to fill up these de∣fective places, he puts counterfeit and dead stuff, instead of real Living Members; like such as lose their Eyes, Arms, or Legs, who make counterfeit ones of Timber or Glass instead of them. But we can∣not think so of Christ; neither can we believe, for the Reasons above adduced, that either we are to account, or that Christ doth account, any Man or Men a whit the more Members of his Body, be∣cause, tho' they be really wicked, they hypocriti∣cally and deceitfully cloath themselves with his Name pretended to it; for this is contrary to his own Doctrine, where he saith expresly, John 15.1, 2, 3, 4, 5, 6, &c. That he is the Vine, and his Disci∣ples are the Branches; that except they abide in him, they cannot bear fruit; and if they be unfrutful, they shall be cast forth as a Branch, and wither. Now I sup∣pose these cut and withered Branches,* 1.573 are no more true Branches, nor Members of the Vine; they can no more draw Sap nor Nourishment from it, after that they are cut off, and so have no more Virtue, Sap nor Life: What have they then to Boast or Glory of any Authority, seeing they want that Life, Virtue and Nourishment, from which all Authority comes? So such Members of Christ as are become dead to him through Unrighteousness, and so de∣rive no more Virtue nor Life from him, are cut off by their Sins, and wither, and have no more any true or real Authority; and their boasting of any, is but an Aggravation of their Iniquity by hy∣pocrisie and deceit. But further, would not this

make Christs Body a meer shadow and phantasm? Yea, would it not make him the Head of a life-less, rotten, stinking Carcase, having only some little outward false shew, while inwardly full of rottenness and dirt?* 1.574 And what a Monster would these Men make of Christ's Body, by assigning it a real, pure, living, quick Head, full of Vertue and Life; and yet tied to such a dead lifeless Body, as we have already described these Members to be, which they alledge to have been the Church of Christ? Again, The Members of the Church of Christ are specified by this Definition, to wit as being the sanctified in Christ Jesus, 1 Cor. 1.2. But this Notion of succession supposeth not only some Unsanctified Members to be of the Church of Christ, but even the whole to consist of Unsanctified Mem∣bers; yea, that such as were professed Necromancers, and open Servants of Satan, were the true Successors of the Apostles, and in whom the Apostolick Au∣thority resided, these being the Vessels, through whom this Succession is transmited; tho' many of them, as all Protestants, and also some Papists con∣fess, attained these Offices in the (so called) Church not only by such means as Simon Magus sought it; but by much worse, even by Witchcraft, Murther, Traditions, Money and Treachery, which Platina himself confesseth * 1.575 of divers Bishops of Rome.

§. XI. But such as Object not this Succession of the Church (which yet most Protestants begin now to do) distinguish in this matter, affirming, That in a great Apostasie, such as was that of the Church of Rome, God may raise up some singularly by his Spirit, who from the Testimony of the Scriptures, perceiving the Errors into which such as bear the name of Christians are fallen, may instruct and teach them; and then be∣come Authorized by the People's joyning with, and ac∣cepting of their Ministry only. Most of them also will affirm, That the Spirit herein is subjective, and not objective.

[Object.] But they say, That where a Church is Reformed, (such as they pretend the Protestant-Churches are) there an ordinary, orderly Call is necessary; and that of the Spirit, as extraordinary, is not to be sought after: Alledging, That Res aliter se habet in Ecclesia Consti∣tuenda, quam in Ecclesia Constituta; that is, There is a difference in the Constituting of a Church, and after it is Constituted.

[Answ.] I answer; This Objection as to us saith nothing; seeing we accuse, and are ready from the Scriptures to prove the Protestants guilty of gross Errors,* 1.576 and needing Reformation, as well as they did, and do the Papists; and therefore we may justly lay claim, if we would, to the same Extraordinary Call, ha∣ving the same Reason for it, and as good evidence to prove ours, as they had for theirs. As for that Maxim, viz. That the Case is different in a constituting Church, and a Church constituted, I do not deny it; and therefore there may be a greater measure of Power required to the one, than to the other; and God in his Wisdom distributes the same as he sees meet. But that the same Immediate Assistance of the Spirit is not necessary for Ministers in a Gathered Church, as well as in Gathering One, I see no solid Reason alledged for it. For sure Christ's Promise was, To be with his Children to the end of the World; and they need him no less to pre∣serve and guide his Church and Children, than to gather and beget them. Nature taught the Gentiles this Maxim,

Non minor est Virtus, quam quaerere, parta, tueri.

Englished thus,

For to Defend what ye attain, Requires no less Strength than to gain.

For it is by this Inward and Immediate Operation of the Spirit (which Christ hath promised to lead his Children with into all Truth, and to teach them all things) that Christians are to be led in all steps (as well last as first) which relates to God's Glory

and their own Salvation; as we have heretofore sufficiently proved, and therefore need not now repeat it.* 1.577 And truly this Device of Satan, whereby he has got People to put the Immediate Guidings and Leadings of God's Spirit, as an extraordi∣nary thing, a far off, which their Fore-Fathers had, but which they now are neither to wait for, nor expect, is a great cause of the growing Apostasie upon the many gathered Churches; and is one great Reason why a dry, dead, barren, lifeless, spiritless Ministry, which leavens the People into the same Death, doth so much abound, and is so much overspreading even the Protestant Nations, that their Preachings and Worships, as well as whole Conversation, is not to be discerned from Papists, by any fresh living Zeal, or lively Power of the Spirit accompanying it; but meerly by the difference of some Notions and Opinions.

[Object.] §. XII. Some unwise and unwary Protestants do sometimes Object to us, That if we have such an Im∣mediate Call, as we lay claim to, we ought to confirm it by Miracles.

[Answ.] But this being an Objection once and again ob∣jected to the Primitive Protestants by the Papists, we need but in short return the Answer to it,* 1.578 that they did to the Papists; to wit, That we need not Miracles, because we preach no new Gospel, but that which is already confirmed by all the Miracles of Christ and his Apostles; and that we offer nothing, but that which we are ready and able to confirm by the Testimony of the Scriptures, which both already acknowledge to be true: And that John the Baptist, and divers of the Prophets did none, that we here of, and yet were both Immediately and Extraordinarily sent. This is the common Protestant Answer, therefore may suffice in this place; though, if need were, I could say more to this purpose, but that I study Bre∣vity.

§. XIII. There is also another sort of Protestants, to wit, the English Independents,* 1.579 who differing from the Calvinistical Pre••byterians, and denying the Ne∣cessity of this Succession, or the Authority of any National Church, take another way; affirming, That such as have the benefit of the Scriptures, any Company of People, agreeing in the Principles of Truth, as they find them there declared, may constitute among them∣selves a Church, without the Authority of any other; and may choose to themselves a Pastor who by the Church thus constitute and consenting, is Authorized; requiring only the Assistance and Concurrence of the Pastors of the Neighbouring Churches, (if any be) not so much as absolutely necessary to Autho∣rize, as decent for Orders sake. Also they go so far, as to affirm, That in a Church so constitute, any gifted Brother (as they call them) if he find him∣self qualified thereto, may instruct, exhort,* 1.580 and preach in the Church; tho' as not having the Pastoral Of∣fice, he cannot administer that they call their Scra∣ments.

To this I answer, That this was a good step out of the Babylonish Darkness, and no doubt did pro∣ceed from a real Discovery of the Truth, and from the sense of a great Abuse of the promiscuous Na∣tional Gatherings. Also this Preaching of the Gifted Bretheren (as they called them) did proceed at first from certain lively Touches and Movings of the Spirit of God upon many: But (alas!) because they went not forward, that is much decayed among them;* 1.581 and the Motions of God's Spirit begin to be denied and rejected among them now, as much as by others.

But as to their pretended Call from the Scripture,* 1.582 I answer: The Scripture gives a meer Declara∣tion of true things, but no Call to particular Per∣sons; so that tho' I believe the things there written to be true, and deny the Errors which I find there testified against; yet as to those things, which

may be my particular Duty, I am still to seek; and therefore I can never be resolved in the Scripture, whether I (such a one by name) ought to be a Mini∣ster? And for the resolving this Doubt, I must needs recur to the Inward and Immediate Testimony of the Spirit; as in the Proposition concerning the Scriptures more at large is shewn.

§. XIV. From all this then we do firmly con∣clude, that not only in a general Apostasie it is needful, Men be extraordinarily Called, and raised up by the Spirit of God; but that even when se∣veral Assemblies or Churches are gathered by the Power of God, (not only into the Belief of the Principles of Truth, so as to deny Errors and He∣resies, but also into the Life, Spirit and Power of Christianity, so as to be the Body and House of Christ indeed, and a fit Spouse for him) that he who gathers them, doth also, for the preserving them in a lively,* 1.583 fresh and powerful Condition, raise up, and move among them by the inward im∣mediate Operation of his own Spirit, Ministers and Teachers, to instruct, and teach, and watch over them: Who being thus called, are manifest in the Hearts of their Brethren, and their Call is thus ve∣rified in them; who, by the feeling of that Life and Power that passeth through them, being inwardly builded up by them daily in the most holy Faith, be∣come the Seals of their Apostleship. And this is an∣swerable to another Saying of the same Apostle P•• 2 Cor. 13.3. Since ye seek a proof of Christ's speaking in me,* 1.584 which to you wards is not weak, but is mighty in you. So this is that which gives a true substantiall Call and Title to a Minister, whereby he is a real Successor of the Vertue, Life and Power that was in the Apostles, and not of the ••are Name: And to such Ministers, we think the outward Ceremony of Ordination, or laying on of Hands, not necessary; neither can we see the use of it: Seeing our Adversaries, who use it, acknowledge, that the Vertue and Power of

communicating the Holy Ghost by it, is ceased among them. And is it nor then foolish and ridiculous for them, by an apish Imitation, to keep up the Shadow, when the Substance is wanting? And may not they, by the same Rule, where they see Blind and Lame Men, in imitation of Christ and his Apostles, bid them see and walk? Yea, is it not in them a mocking of God and Men, to put on their hands, and bid Men Receive the holy Ghost, while they believe the thing impossible, and confess that that Ceremony hath no real effect? Having thus far spoken of the Call, I shall proceed next to treat of the Qualifications and Work of a true Minister.* 1.585

§. XV. As I have placed the true Call of a Mini∣ster in the Motion of this Holy Spirit; so is the Power,* 1.586 Life and Vertue thereof, and the pure Grace of God that comes therefrom, the chief and most necessary Qualification; without which he can no ways per∣form his Duty, neither acceptably to God, nor beneficially to Men.* 1.587 Our Adversaries in this case affirm, that three things go to the making up of a Minister, viz. 1. Natural Parts, that he be not a fool. 2. Acquired Parts, that he be learned in the Lan∣guages, in Philosophy and School-Divinity. 3. The Grace of God.

The two first they reckon necessary to the being of a Minister, so as a Man cannot be one without them; the third they say goeth to the well-being of one, but not to the being; so that a Man may truly be a lawful Minister without it, and ought to be heared and received as such. But we (supposing a Natural Capacity, that one be not an Idiot) judge the Grace of God indispensibly necessary to the ve∣ry being of a Minister, as that without which any can neither be a true, nor lawful, nor good Minister. As for Letter Learning, we judge it not so much ne∣cessary to the well-being of one, tho' accidentally sometimes in certain respects it may concur, but more frequently it is hurtful than helpful; as appeared

in the Example of Taulerus, who being a Learned Man,* 1.588 and who could make an Eloquent Preaching, needed nevertheless to be instructed in the way of the Lord by a poor Laick. I shall first speak of the necessity of Grace, and then proceed to say some∣thing of that Literature which they judge so need∣ful.

[Proof I] First then, as we said in the Call, so may we much more here. If the Grace of God be a necessary Qua∣lification to make one a true Christian, it must be a Qualification much more necessary to constitute a true Minister of Christianity. That Grace is necessa∣ry to make up a true Christian, I think will not be questioned;* 1.589 since it is by Grace we are saved, Eph. 2.8. It is the Grace of God that teacheth us to deny Un∣godliness, and the Lusts of this World, and to live God∣lily and Righteously, Tit. 2.11. Yea, Christ saith ex∣presly, That without him we can do nothing, John 15.5. and the way whereby Christ helpeth, assisteth, and worketh with us, is by his Grace: Hence he saith to Paul, My Grace is sufficient for thee. A Christian without Grace, is indeed no Christian, but an Hy∣pocrite, and a false Pretender. Then I say, If Grace be necessary to a private Christian, far more to a Teacher among Christians, who must be as a Father and Instructor of others; seeing this Dignity is bestowed upon such as have attained a greater Measure than their Brethren. Even Nature it self may teach us, that there is more required in a Teacher, than in those that are Taught; and that the Master must be above and before the Scholar, in that Art or Science which he teach∣eth others. Since then Christianity cannot be truly enjoy∣ed, neither any Man denominated a Christian without the true Grace of God, therefore neither can any Man be a true and lawful Teacher of Christianity without it.

* 1.590Secondly; No Man can be a Minister of the Church of Christ, which is his Body, unless he be a Member of the Body, and receive of the Vertue and Life of the Head:

But he that hath not true Grace, can neither be a Member of the Body, neither receive of that Life and Nourishment which comes from the Head:

Therefore far less can he be a Minister to Edifie the Body.

That he cannot be a Minister, who is not a Mem∣ber, is evident; because who is not a Member, is shut out and cut off, and hath no place in the Body; whereas the Ministers are counted among the most eminent Members of the Body: But no Man can be a Member, unless he receive of the Virtue, Life and Nourishment of the Head: For the Members that receive not this Life and Nourishment, Decay and Wither, and then are cut off. And that every true Member doth thus receive Nourishment and Life from the Head, the Apostle expresly affirmeth, Eph. 4.16. From whom the whole Body being fitly joyned to∣gether, and compacted by that which every joynt suppli∣eth, according to the effectual working in the measure of every part, makes increase of the Body, unto the Edify∣ing of it self in Love. Now this that thus is com∣municated, and which thus uniteth the whole, is no other than the Grace of God; and therefore the Apo∣stle in the same Chapter, ver. 7. saith, But unto every one of us is given Grace according to the measure of the Gift of Christ; and vers. 11. he sheweth how that by this Grace and Gift, both Apostles, Prophets, Evan∣gelists, Pastors and Teachers, are given for the Work of the Ministry, and Edifying of the Body of Christ. And certainly then, no Man destitute of Grace, is fit for this Work, seeing that all that Christ gives, are so qualified; and these that are not so qualified, are not given, nor sent of Christ; are not to be heard nor received, nor acknowledged as Mini∣sters of the Gospel; because his Sheep neither ought,* 1.591 nor will hear the Voice of a Stranger. This is also, clear from 1 Cor. 12. throughout; for the Apo∣stle in that Chapter, treating of the diversity of Gifts, and Members of the Body, sheweth how by

the working of the same Spirit in different Manifestati∣ons or Measures, in the several Members of the Body, the whole Body is edifyed; saying, Verse 13. That we are all baptized by the One Spirit, into one Body; and then Verse 28. he numbers up the several Dispen∣sations thereof, which by God are set in the Church through the various working of his Spirit, for the Edification of the whole. Then, if there be no true Member of the Body, which is not thus bap∣tized by this Spirit, neither any thing that work∣eth to the edifying of it, but according to a Measure of Grace received from the Spirit; surely without Grace none ought to be admitted to work or la∣bour in the Body; because their Labour and Work without this Grace and Spirit, would be but in∣effectual.

§. XVI. Thirdly; That this Grace and Gift is a necessary Qualification to a Minister, is clear from that of the Apostle Peter, 1 Pet. 4.10, 11. As eve∣ry Man hath received the Gift, even so minister the same one to another, as good Stewards of the manifold Grace of God. If any Man speak, let him speak as the Oracles of God: If any Man minister, let him do it as of the Ability which God giveth: That God in all things may be glorified through Jesus Christ; to whom be Praise and Dominion for ever.* 1.592 Amen. From which it appears, That those that minister, must minister according to the Gift and Grace received; but they that have not such a Gift, cannot minister there∣unto. Secondly, As good Stewards of the manifold Grace of God:* 1.593 But how can a Man be a good Stew∣ard of that which he hath not? Can ungod∣ly Men, that are not gracious themselves, be good Stewards of the manifold Grace of God? And there∣fore in the following Verses he makes an exclusive limitation of such, that are not thus furnished; saying, I•• any man speak, let him speak as the Ora∣cles of G••d; and if any man minister, let him do it as of the Ability that God giveth: Which is as much

as if he had said, They that cannot thus speak, and thus minister, ought not to do it: For this [If] denotes a necessary Condition. Now what this Ability is, is manifest by the former Words, to wit, the Gift received, and the Grace whereof they are Stewards; as by the immediate Context and Depen∣dency of the Words doth appear: Neither can it be understood of a meer natural Ability; because Man in this Condition is said not to know the things of God, and so he cannot minister them to others. And the following words shew this also, in that he immediately subjoineth, That God in all things may be glorified: But surely God is not glorified, but greatly dishonoured, when natural Men, from their meer natural Ability, meddle in Spiritu∣al Things, which they neither know nor under∣stand.

[Proof IV] Fourthly; That Grace is a most necessary Qualifi∣cation for a Minister, appears by those Qualificati∣ons, which the Apostle expresly requires, 1 Tim. 3.2. Tit. 1. &c. where he saith, A Bishop must be Blameless, Vigilant, Sober, of good Behaviour, apt to Teach, Patient, a lover of good Men; Just, Holy, Temperate, as the Steward of God, holding fast the faithful Word, as he hath been Taught. Upon the other hand, He must neither be given to Wine, nor a Striker, nor Covetous, nor Proud, nor Self-willed,* 1.594 nor soon Angry, Now I ask, If it be not impos∣sible that a Man can have all these above-named Vertues, and be free of all these Evils, without the Grace of God? If then these Vertues (for the producing of which in a Man, Grace is ab∣solutely necessary) be necessary to make a true Minister of the Church of Christ, according to the Apostle's Judgment; surely Grace must be neces∣sary also.

Concerning this thing a learned Man, and well skilled in Antiquity, about the time of the Reforma∣tion, writeth thus; Whatsoever is done in the Church,

either for Ornament or Edification of Religion, whether in choosing Magistrates,* 1.595 or instituting Ministers of the Church, except it be done by the Ministry of God's Spi∣rit, which is as it were the Soul of the Church, it is vain and wicked. For whoever hath not been called by the Spirit of God, to the great Office of God, and Dignity of Apostleship, as Aaron was, and hath not entered in by the Do••r, which is Christ, but hath otherways risen in the Church by the Window, by the Favours of Men, &c. truly such a one is not the Vicar of Christ and his Apostles,* 1.596 but a Thief and Robber, and the Vicar of Ju∣das Iscariot, and Simon the Samaritan. Hence it was so strictly appointed, concerning the Election of Prelates (which holy Dionisius calls Sacrament of Nomination) that the Bishops and Apostles, who should oversee the Ser∣vice of the Church, should be men of most entire Man∣ners and Life, powerful in sound Doctrine, to give a Reason for all things. So also * 1.597 another, about the same time, writeth thus; Therefore it can never be, that by the Tongues, or Learning, any can give a sound Judgment concerning the Holy Scriptures and the Truth of God. Lastly (saith he) the Sheep of Christ seek no∣thing but the Voice of Christ, which he knoweth by the Holy Spirit, wherewith he is filled: He regards not Learning, Tongues, or any outward thing, so as there∣fore to believe this or that to be the Voice of Christ, his true Shepherd; he knoweth, that there is need of no other thing, but the Testimony of the Spirit of God.

[Obj. 1] §. XVII. Against this absolute Necessity of Grace, they object, That if all Ministers had the saving Grace of God, then all Ministers should be saved; see∣ing none can fall away from, or lose Saving Grace.

[Answ.] But this Objection is built upon a false Hypothesis, purely denied by us; and we have in the former Proposition, concerning Perseverance, already re∣futed it.

[Obj. 2] Secondly; It may be objected to us, That since we affirm that every Man hath a measure of true and

saving Grace, there needs no singular Qualification ei∣ther to a Christian, or Minister; for seeing every Man hath this Grace, then no Man needs forbear to be a Mi∣nister for want of Grace.

[Answ.] I answer; We have above shewn, that there is necessary, to the making a Minister, a special and par∣ticular Call from the Spirit of God; which is some∣thing besides the Universal Dispensation of Grace to All; according to that of the Apostle:* 1.598 No Man taketh this honour unto himself, but he that is called of God, as was Aaron. Moreover,* 1.599 we understand by Grace as a Qualification to a Minister, not the meer Measure of Light, as it is given to reprove, and call him to Righteousness; but we understand Grace, as it hath Converted the Soul, and Operateth Powerfully in it; as hereafter, concerning the Work of Ministers, will further appear. So we un∣derstand not Men simply, as having Grace in them, as a Seed, (which we indeed affirm All have in a measure) but we understand Men that are Graci∣ous, leavened by it into the Nature thereof; so as thereby to bring forth those good Fruits of a blamless Conversation, and of Justice, Holiness, Patience and Temperance, which the Apostle re∣quires as necessary in a true Christian Bishop and Minister.

[Obj. 3] Thirdly; They * 1.600 Object the Example of the false Prophets, of the Pharisees, and of Jud••s.

[Answ.] But first; As to the false Prophets, here can no∣thing be more foolish and ridiculous; as if because there were false Prophets, really false without the Grace of God, therefore Grace is not necessary to a true Christian Minister. Indeed if they had pro∣ved, that true Prophets wanted this Grace,* 1.601 they had said something: But what have false Prophets com∣mon with true Ministers but that they pretend falsly that, which they have not? And because false Prophets want true Grace, will it therefore follow, that true Prophets ought not to have it,

that they may be true, and not false? The Ex∣ample of the Pharisees and Priests under the Law, will not answer to the Gospel-Times;* 1.602 because God set apart a particular Tribe for that Service, and particular Families, to whom it belonged by a lineal Succession; and also their Service and Work was not purely Spiritual, but only the perfor∣mance of some outward and carnal Observations and Ceremonies, which were but a shadow of the Substance that was to come: And there∣fore their Work made not the Comers thereunto per∣fect, as appertaining to the Conscience; seeing they were appointed only according to the Law of a carnal Commandment, and not according to the Power of an endless Life. Notwithstanding, as in the Figure they behoved to be without Blemish, as to their out∣ward Man; and in the performance of their Work, they behoved to be washed and purified from their outward Pollutions; so now under the Gospel-times, the Ministers in the Antitype must be inwardly without Blemish in their Souls and Spirits; being as the Apostle requires, blamless, and in their Work and Service must be pure and undefiled from their in∣ward Pollutions, and so clean and holy, that they may offer up Spiritual Sacrifices, acceptable to God by Jesus Christ,* 1.603 1 Pet. 2.5. As to Judas, the Season of his Ministry was not wholly Evangelical, as being be∣fore the Work was finished, and while Christ him∣self and his Disciples were yet subject to the Jewish Observances & Constitutions; and therefore his Com∣mission, as well as that which the rest received with him at that time, was only to the House of Israel Mat. 10.5, 6. which made, that by vertue of that Commis∣sion the rest of the Apostles were not impowred to go forth and preach after the Resurrection, un∣til they had waited at Jerusalem for the pouring forth of the Spirit: So that it appears, Judas's Ministry was more Legal than Evangelical. Secondly: Judas's Case, as all will acknowledge, was singular

and extraordinary,* 1.604 he being immediately Called by Christ himself, and accordingly furnished and im∣powered by him to Preach, and do Miracles; which immediate Commission our Adversaries do not so much as pretend to, and so fall short of Judas, who trust∣ed in Christ's Words, and therefore went forth and preached, without Gold or Silver, or Scrip for his Journey giving freely, as he had freely received; which our Adversaries will not do, as hereafter shall be observed: Also that Judas at that time had not the least measure of God's Grace, I have not as yet heard proved. But is it not sad, that even Prote∣stants should lay aside the Eleven good and faithful Apostles, and all the rest of the holy Disciples and Ministers of Christ, and betake them to that one, of whom it was testified, that he was a Devil, for a Pattern and Example to their Ministry? Alas! It is to be Regretted, that too many of them resemble this Pattern over much.

[Object.] Another Objection is usually made against the Ne∣cessity of Grace, * 1.605 That in case it were necessary, then such as wanted it could not truly administer the Sacra∣ments; and consequently the People would be lest in doubts and infinite scruples, as not knowing certainly whether they had truly received them, because not know∣ing infallibly whether the Administrators were truly Gracious Men.

[Answ.] But this Objection hitteth not us at all, because the nature of that Spiritual and Christian Worship, which we according to the Truth plead for, is such as is not necessarily attended with these car∣nal and outward Institutions; from the administring of which the Objection ariseth, and so hath not any such Absurdity following upon it; as will after∣wards more clearly appear.

§. XVIII.* 1.606 Tho' then we make not Humane Learn∣ing necessary, yet we are far from excluding true Learning; to wit, that Learning which proceedeth from the Inward Teachings and Instructions of the

Spirit, whereby the Soul learneth the secret Ways of the Lord, becomes acquainted with many in∣ward Travels and Exercises of the Mind; and learn∣eth by a living Experience how to overcome Evil, and the Temptations of it, by following the Lord, and walking in his Light, and waiting daily for Wis∣dom and Knowledge immediately from the Revelation thereof; and so layeth up these Heavenly and Divine Lessons in the good Treasure of the Heart; as honest Mary did the Sayings which she heard, and Things which she observed: And also out of this Treasure of the Soul, as the good Scribe, brings forth things new and old; according as the same Spirit moves, and gives a true liberty, and as need is for the Lord's Glory, whose the Soul is, and for whom; and with an Eye to whose Glory, she, which is the Temple of God, learneth to do all things. This is that good Learning which we think necessary to a true Minister;* 1.607 by and through which Learning a Man can well instruct, teach, and admonish in due season; and testifie for God from a certain Experi∣ence; as did David, Solomon, and the holy Prophets of old, and the blessed Apostles of our Lord Jesus Christ, Who testified of what they had seen, heard, felt, and handled of the Word of Life, 1 John 1.1. Mini∣string the Gift according as they had received the same, as good Stewards of the manifold Grace of God; and preached not the uncertain Rumors of Men by hear∣say, which they had gathered meerly in the Com∣prehension, while they were strangers to the thing in their own Experience in themselves: As to teach People how to believe, while themselves were un∣believing; or how to overcome sin, while themselves are slaves to it, as all ungracious Men are; or to be∣lieve and hope for an Eternal Reward, which them∣selves have not as yet arrived at, &c.

* 1.608§. XIX. But let us examine this Literature, which they make so necessary to the Being of a Mini∣ster; as in the first place, the knowledge of the

Tongues, at least of the Latin Greek and Hebrew. The Reason for this is, That they may read the Scriptures, which is their only Rule, in the Origi∣nal Languges, and thereby be the more capable to Comment upon it, and Interpret it, &c. That al∣so, which made this knowledge be the more prized by the primitive Protestants was indeed that dark Barbarity that was over the World,* 1.609 in the Centu∣ries immediately preceding the Reformation; the knowledge of the Tongues being about that time, (until it was even then Restored by Erasmus and some others) almost lost and extinct. And this Barbarity was so much the more abominable, that the whole Worship and Prayers of the People was in the Latin Tongue; and among that vast number of Priests, Monks and Fryars, scarce one of a thou∣sand understood his Breviary, or that Mass that he daily read and repeated; the Scriptures being, not only to the People, but to the greater part of the Clergy, even as to the Literal Knowledge of it, as a sealed Book.* 1.610 I shall not at all discommend the Zeal, that the first Reformers had against this Babylo∣nish Darkness, nor their pious Endeavors to tran∣slate the Holy Scriptures; but I do truly believe, ac∣cording to their knowledge, that they did it can∣didly: And therefore to answer the just desires of those that desire to read them, and for other very good Reasons,* 1.611 as mantaining a Commerce and Un∣derstanding among divers Nations by these common Languages, and other of that kind; we judge it ne∣cessary & commendable, that there be publick Schools, for the teaching and instructing such Youth, as are inclinable thereunto in the Languages. And altho' the Papal Ignorance deserved justly to be abhorred and abominated; we see nevertheless,* 1.612 that the true Reformation consists not in that Knowledge: Because altho' since that time the Papists, stirred up through Emulation of the Protestants, have more applied themselves to Literature, and it now more flou∣risheth

in their Universities and Cloysters, than be∣fore, (especially in the Ignatian or Jesuitick Sect) they are as far now as ever from a true Reformation, and more obdured in their pernicious Doctrines. But all this will not make it a necessary Qualification to a Minister, far less a more necessary Qualification than the Grace of God, and his Spirit; because the Spirit and Grace of God can make up this want in the most Rustick and Ignorant;* 1.613 but this Knowledge can no ways make up this want of the Spirit in the most Learned and Eloquent. For all that which Man by his own Industry, Learning and Knowledge in the Languages, can interpret of the Scriptures, or find out, is nothing without the Spirit; he cannot be certain, but may still miss of the sense of it; whereas a poor Man that knoweth not a Letter, when he heareth the Scriptures read, by the same Spirit he can say, This is true; and by the same Spi∣rit he can understand, open and interpret it, if need be: Yea, he finding his condition to answer the Condition and Experience of the Saints of old, knoweth and possesseth the Truths there delivered, because they are sealed and witnessed in his own Heart by the same Spirit. And this we have plen∣tiful Experience of in many of those Illiterate Men, whom God hath raised up to he Ministers in his Church in this day; so that some such, by his Spi∣rit, have corrected some of the Errors of the Tran∣slators, as in the Third Proposition concerning the Scriptures,* 1.614 I before observed. Yea, I know my self a poor Shoe-maker, that cannot read a word, who being assaulted with a false Citation of Scripture, from a publick Professor of Divinity, before the Ma∣gistrate of a City, when he had been Preaching to some few that came to hear him; I say, I know such a one (and he yet liveth) who tho' the Pro∣fessor (who also is esteemed a Learned Man) con∣stantly asserted his saying to be a Scripture-Sen∣tence, yet affirmed, not through any certain Letter-Knowledge

he had of it, but from the most certain Evidence of the Spirit in himself, that the Professor lied; and that the Spirit of God, never said any such thing, as the other affirmed: And the bible being brought, it was found as the poor Shoe-maker had said.

§. XX. The second part of their Literature,* 1.615 is Logick and Philosophy, an Art so little needful to a true Minister, that if one, that comes to be a true Minister, hath had it, it is safest for him to forget and lose it; for it is the Root and Ground of all Contention and Debate, and the way to make a thing a great deal Darker, than Clearer. For under the pretence of Regulating Man's Reason, into a certain Order and Rules, that he may find out (as they pretend) the Truth, it leads into such a Labyrinth of Contention, as is far more fit to make a Sceptick, than a Christian, far less a Mi∣nister of Christ; yea, it often hinders Man from a clear understanding of things, that his own Reason would give him; and therefore, through its manifold Rules and divers Inventions, it often gives occasion for a Man that hath little Reason, Foolishly to speak much to no purpose, Seeing a Man that is not very Wise, may notwithstand∣ing be a perfect Logician; and then, if ye would make a Man a Fool to purpose, that is not very Wise, do but teach him Logick and Philosophy, and whereas before he might have been fit for some∣thing, he shall then be good for nothing, but to speak Non-sense; for these Notions will so swim in his Head, that they will make him extreamly Busie about nothing.* 1.616 The use that wise Men and solid make of it, is, to see the emptiness thereof; therefore saith one, It is an Art of Contention and Darkness, by which all other Sciences are rendred more obscure, and harder to be understood.

If it be urged, That thereby the Truth may be main∣tained and confirmed, and Hereticks confuted.

[Answ.] I answer, The Truth, in Men truly Rational, needeth not the help thereof; and such as are Obstinate, this will not Convince; for by this they may learn twenty Tricks and Distinctions, how to shut out the Truth: And the Truth, pro∣ceeding from an honest Heart and spoken forth from the Vertue and Spirit of God, will have more Influence, and take sooner, and more ef∣fectually, than by a Thousand Demonstrations of Logick, as that * 1.617 Heathen Philosopher acknowledged, who, Disputing with the Christian Bishops, in the Council of Nice,* 1.618 was so Subtile, that he could not be overcome by them; but yet by a few words spoken by a simple old Rustick, was presently con∣vinced by him, and converted to the Christian Faith; and being inquired how he came to yield to that ignorant old Man, and not to the Bishops; he said, That they contended with him in his own way, and he could still give Words for Words; but there came from the old Man that Vertue which he was not able to resist. This secret Vertue and Power ought to be the Logick and Philosophy wherewith a true Christian Minister ought to be furnished; and for which they need not be beholden to Aristotle.* 1.619 As to Natural Logick, by which Rational Men, without that Art and Rules, or Sophistical Learning, deduce a certain Conclusion out of true Propositions, which scarce any Man of Reason wants; we deny not the use of it, and I have sometimes used it in this Treatise which also may serve without that Dialectick Art. As for the o∣ther part of Philosophy,* 1.620 which is called Moral, or Ethicks, it is not so necessary to Christians, who have the Rules of the Holy Scriptures, and the Gift of the Holy Spirit, by which they can be much better Instructed.* 1.621 The Physical and Metaphysical part may be reduced to the Arts of Medicine and the Mathematicks, which have nothing to do with the Essence of a Christian Minister. And therefore

the Apostle Paul, who well understood what was good for Christian Ministers, and what hurtful, thus exhorted the Colossians, Col. 2.8. Beware lest any Man spoil you through Philosophy and vain De∣ceit. And to his Beloved Disciple Timothy, he writes also thus, 1 Tim. 6.20. O Timothy! keep that which is committed to thy Trust, avoiding pre∣fane and vain Bablings, and oppositions of Science, falsly so called.

§. XXI.* 1.622 The third and main part of their Li¦terature is School Divinity, a Monster made up of some Spiritual Notions of Truth, and the Hea∣thenish Terms and Maxims; being as it were, the Heathenish Philosopy Christianiz'd, or rather, the Li∣teral External Knowledge of Christ Heathenized. It is Man in his first, fallen, natural State, with his De¦vilish Wisdom, pleasing himself with some Notions of Truth, and adorning them with his own Ser∣pentine and Worldly Wisdom; because he thinks the Simplicity of the Truth too low and mean a thing for him: And so despiseth that Simplicity, wheresoever it is found, that he may set up and exalt himself, puffed up with this his monstrous Birth. It is the Devil darkening, obscuring, and vailing the Knowledge of God, with his sensual and carnal Wisdom; that so he may the more securely deceive the Hearts of the Simple, and make the Truth, as it is in it self, despicable and hard to be known and understood, by multiplying a Thousand hard and needless Quest ons, and end∣less Contentions and Debates. All which, whoso perfectly knoweth, he is not a whit less the Ser∣vant of Sin, than he was; but ten times more, in that he is exalted, and proud of Iniquity, and so much the further from receiving, understanding, or learning the Truth, as it is in its own naked Simplicity; because he is full, learned, rich, and wise in his own Conceit: And so those, that are most skilled in it, wear out their Day, and spend

their precious Time, about the infinite and innu∣merable Questions they have feigned and invented concerning it. A certain Learned Man called it, A two fold Discipline, as of the Race of the Centaurs, partly proceeding from Divine Sayings, partly from Phi∣losophical Reasons. A Thousand of their Questions they confess themselves to be no ways necessary to Salvation; and yet many more of them they could never agree upon, but are, and still will be, in endless Janglings about them.* 1.623 The Volumes that have been written about it, a Man in his whole age, tho' he lived very Old, could scarce read; and when he has read them all, he has but wrought himself a great deal more Vexation and Trouble of Spirit, than he had before. These certainly are the Words without Knowledge, by which Counsel hath been darkned, Job 38.2. They make the Scripture the Text of all this Mass; and it's concerning the Sense of it that their voluminous Debates arise. But a Man of a good upright Heart, may learn more in half an hour, and be more certain of it, by waiting upon God and his Spirit in the Heart, than by reading a Thousand of their Volumes, which by filling his Head with many needless Imaginations, may well stagger his Faith, but never confirm it: And indeed those that give themselves most to it, are most capable to fall into Error, as appeareth by the Example of Origen, who, by his Learning, was one of the first, that, falling into this way of Interpreting the Scriptures, wrote so many Volumes, and in them so many Errors, as very much troubled the Church.* 1.624 Also Arrius, led by this Curiosity and Humane Serutiny, despising the Simplicity of the Gospel, fell into this Error, which was the cause of that horrible Heresie, which so much trou∣bled the Church: Methinks the Simplicity, Plain∣ness, and Brevity of the Scriptures themselves, should be a sufficient Reproof for such a Science,

and the Apostles being Honest, Plain, Illiterate Men, may be better understood by such kind of Men now, than with all that Mass of Scholastick Stuff, which neither Peter, nor Paul, nor John, ever thought of.

§. XXII. But this Invention of Satan,* 1.625 where∣with he began the Apostasie, hath been of dan∣gerous Consequence; for thereby he at first spoiled the Simplicity of Truth, by keeping up the Hea∣thenish Learning, which occasioned such uncertain∣ty, even among those called Fathers,* 1.626 and such De∣bate, that there are few of them to be found, who by reason of this mixture, do not only fre∣quently Contradict one another, but themselves also. And therefore, when the Apostasie grew greater, he, as it were, buried the Truth with this vail of Darkness, wholly shutting out People from true Knowledge, and making the Learned (so accounted) busie themselves with idle and need∣less Questions; while the weighty Truths of God were neglected, and, as it were, went into Desue∣tude. Now, tho' the grossest of these Abuses be swept away by Protestants; yet the Evil Root still remains, and is nourished and upheld, and upon the growing hand, that this Science is kept up, and deemed necessary for a Minister: For, while the pure Learning of the Spirit of Truth is despised, and neglected, and made ineffectual, Man's fallen earthly Wisdom is upheld; and so in that he la∣bours and works with the Scriptures, being out of the Life and Spirit those that wrote them were in, by which they are rightly understood, and made use of. And so he that is to be a Minister,* 1.627 must learn this Art or Trade of Merchandizing with the Scriptures, and be that, which the Apostle would not be, to wit, a Trader with them, 2 Cor. 2.17. That he may acquire a Trick from a Verse of Scripture, by adding his own barren Notions and Conceptions to it, and his uncertain Conjectures,

and what he hath stollen out of Books, (for which end he must have of necessity a good many by him) and may each Sabbath-day (as they call it or oftner, make a Discourse for an Hour long; and this is called the Preaching of the Word:* 1.628 Whereas the Gift, Grace, and Spirit of God, to teach, open and in∣struct, and to preach a word in season, is neglected; and so Man's Arts and Parts, and Knowledge and Wisdom, which is from below, set up and established in the Temple of God, yea, and above the little Seed;* 1.629 which in effect is Antichrist, working in the Mystery. And so the Devil may be as good and able a Minister, as the best of them; for he has bet∣ter skill in Languages, and more Logick, Philosophy, and School-Divinity,* 1.630 than any of them; and knows the Truth in the Notion, better than they all, and talks more Eloquently than all these Preachers. But what availeth all this? Is it not all but as Death, as a painted Sepulchre, and dead Carcase, without the Power, Life and Spirit of Christianity, which is the Marrow and Substance of a Christian Ministry? And he that hath this, and can speak from it, tho' he be a poor Shepherd, or a Fisher∣man, and ignorant of all that Learning, and of all those Questions and Notions; yet speaking from the Spirit, his Ministry will have more Influence towards the Converting of a Sinner unto God, than all of them who are learned after the Flesh; as in that Example of the old Man, at the Council of Nice, did appear.

* 1.631§. XXIII. And if in any Age, since the Apostles days, God hath purposed to shew his Power by weak Instruments, for the battering down of that Carnal and Heathenish Wisdom, and restoring again the ancient Simplicity of Truth, this is it. For in our Day, God hath raised up Witnesses for him∣self, as he d••d Fisher-men of old; many, yea, most of whom, are Labouring and Mechanick Men; who, altogether without that Learning, have, by the

Power and Spirit of God, struck at the very Root and Ground of Babylon; and in the Strength and Might of this Power, have gathered Thousands (by reaching their Consciences) into the same Power and Life, who, as to the outward part, have been far more knowing than they, yet not able to resist the Virtue that proceeded from them. Of which I my self am a true Witness; and can de∣clare from a certain Experience, because my Heart hath been often greatly broken and tender'd by that Virtuous Life,* 1.632 that proceeded from the Power∣ful Ministry of those Illiterate Men: So that by their very Countenance, as well as Words, I have felt the Evil in me often chained down; and the Good reached to and raised. What shall I then say to you, who are Lovers of Learning, and Admirers of Knowledge? Was not I also a Lover and Admirer of it, who also sought after it, according to my Age and Capacity? But it pleased God,* 1.633 in his unuttterable Love, early to withstand my vain En∣deavours, while I was yet but Eighteen Years of Age; and made me seriously to consider (which I wish also may befal others) That without Holi∣ness and Regeneration, no Man can see God; and that the Fear of the Lord is the beginning of Wisdom,* 1.634 and to depart from Iniquity, a good Understanding; and how much Knowledge puffeth up, and leadeth away from that inward Quietness, Stilness, and Hu∣mility of Mind, where the Lord appears, and his Heavenly Wisdom is revealed. If ye consider these things, then will ye say with me, that all this Learning, Wisdom and Knowledge, gathered in this fallen Nature, is but as Dross and Dung, in comparison of the Cross of Christ; especially being destitute of that Power, Life and Vertue, which I perceived these Excellent (tho' Despised, because Illiterate) Witnesses of God to be filled with: And therefore seeing, that in and among them, I, with many others, have found the Heavenly Food,

that gives Contentment, let my Soul seek after this Learning, and wait for it for ever.

* 1.635§. XXIV. Having thus spoken of the Call and Qualifications of a Gospel Minister; that which comes next to be considered,* 1.636 is, What his proper Work is, how, and by what Rule he is to be ordered? Our Ad∣versaries do all along go upon Outwards, and there∣fore have certain prescribed Rules and Methods, contrived according to their Humane and Earthly Wisdom: We, on the contrary, walk still upon the same Foundation, and lean always upon the im∣mediate Assistance and Influence of that Holy Spirit, which God hath given his Children, to teach them all things, and lead them in all things: Which Spirit,* 1.637 being the Spirit of Order, and not of Con∣fusion, leads us, and as many as follow it, into such a comely and decent Order, as becometh the Church of God. But our Adversaries, having shut them∣selves out from this immediate Counsel and influ∣ence of the Spirit, have run themselves into many Confusions and Disorders, seeking to establish an Order in this matter. For some will have first a Chief Bishop, or Pope, to Rule and be Prince over all;* 1.638 and under him by degrees, Cardinals, Patriarchs, Arch-Bishops, Priests, Deacons, Sub-Deacons; and be∣sides these, Acoluthi, Tonsorati, Ostiarii, &c. And in their Theology (as they call it) Professors, Batchelors, Doctors, &c. And others are to have every Nation Independent of another, having its own Metropolitan or Patriarch; and the rest in order subject to him, as before. Others again are against all Precedency among Pastors, and Constitute their Subordination not of Person, but of Power: As first the Consisto∣ry, or Session; then the Class, or Presbytery; then the Provincial; and then the National Synod or Assembly. Thus they Tear one another, and contend among themselves, concerning the Ordering, Distinguish∣ing, and making their several Orders and Offices; concerning which there hath been no less Contest,

not only by way of Verbal Dispute; but even by Fighting, Tumults, Wars, Devastations and Blood∣shed, than about the Conquering,* 1.639 Overturning and Establishing of Kingdoms. And the Histories of late times are as full of the various Tragedies, acted upon the account of this Spiritual and Ecclesiastical Monarchy and Common-wealth, as the Histories of old times, that gave account of the Wars and Contests, that fell out both in the Assyrian, Persian, Greek and Roman Empires: These last, upon this account, tho' among those that are called Christians, have been no less Bloody and Monstrous, than the former among Heathens, concerning their outward Empires and Governments. Now all this, both among Pa∣pists and Protestants,* 1.640 proceedeth in that they seek in Imitation to uphold a Form and Shadow of things, tho' they want the Power, Vertue and Sub∣stance; tho' for many of their Orders and Forms, they have not so much as the Name in the Scrip∣ture. But in opposition to all this Mass of For∣mality, and heap of Orders, Rules and Govern∣ments, we say, the Substance is chiefly to be sought after, and the Power, Vertue and Spirit, is to be known and waited for, which is One in all the different Names and Offices the Scripture makes use of; as appears by 1 Cor. 12.4. (often before-mentioned) There are diversities of Gifts, but the same Spirit. And after the Apostle, throughout the whole Chapter, hath shewn how one and the self-same Spirit worketh in, and quickneth each Member; then in verse 28. he sheweth, how thereby God hath set in the Church, first Apostles, secondly Prophets, Teachers, &c. And likewise to the same purpose, Eph. 4.11. he shew∣eth, how by these Gifts he hath given some Apostles, some Prophets, some Evangelists, some Pastors, some Teachers, &c. Now it was never Christ's purpose, nor the Apostles, that Christians should, without this Spirit and Heavenly Gift, set up a Shadow and Form of these Orders, and so make several Ranks

and Degrees, to establish a Carnal Ministry of Men's making, without the Life, Power and Spirit of Christ:* 1.641 This is that Work of Antichrist, & Mystery of Iniquity, that hath got up in the dark Night of Apostasie. But in a true Church of Christ, ga∣thered together by God, not only into the Belief of the Principles of Truth, but also into the Power, Life and Spirit of Christ, the Spirit of God is the Orderer, Ruler and Governour; as in each parti∣cular, so in the general. And when they Assemble together, to Wait upon God, and to Worship and Adore him;* 1.642 then such as the Spirit sets apart for the Ministry, by its Divine Power and Influence, opening their Mouths, and giving them to Exhort, Reprove and Instruct with Vertue and Power; these are thus of God ordained and admitted into the Ministry, and their Brethren cannot but hear them, receive them, and also honour them, for their Works sake. And so this is not Monopolized to a certain kind of Men, as the Clergy (who are to that pur∣pose Educated and brought up,* 1.643 as other carnal Ar∣tists) and the rest to be despised as Laicks; but it is left to the free Gift of God, to choose any, whom he seeth meet thereunto, whether Rich or Poor, Servant or Master,* 1.644 Young or Old, yea, Male or Female. And such as have this Call, verifie the Gospel, by preaching not in Speech only, but also in Power, and in the Holy Ghost, and in much Fulness, 1 Thess. 1.5. and cannot but be received and heard by the Sheep of Christ

[Object.] §. XXV. But if it be objected here, That I seem hereby to make no distinction at all betwixt Ministers and others; which is contrary to the Apostle, saying 1 Cor. 12.29. Are all Apostles? Are all Prophets? Are all Teachers? &c. From thence they insinuate; That I also contradict his comparison in that Chapter, of the Church of Christ with a Humane Body; as where he saith, verse 27. If the whole Body were an Eye, where were the Hearing? If the whole were Hearing, where

were the Smelling? &c. Also the Apostle not only thus distinguisheth the Ministers of the Church in general from the rest of the Members, but also from themselves; as naming them distinctly and separately, Apostles, Prophets, Evangelists, Pastors and Teachers, &c.

[Answ. 1] As to the last part of this Objection, to which I shall first answer; it is apparent, that this d••ver∣sity of Names,* 1.645 is not for to distinguish separate Offices, but to denote the different and various Operations of the Spirit; a manner of Speech fre∣quent with the Apostle Paul, wherein he sometimes expatiates to the illustrating of the Glory and Praise of God's Grace: As in particular, Rom. 12.6. Having then Gifts differing according to the Grace that is given us, whether Prophecy, let us prophesie according to the proportion of Faith; or Ministry, let us wait on our Ministring; or he that Tracheth, on Teaching; or be that Exhorteth, on Exhortation. Now none will say from all this, that these are distinct Offices, or do not or may not co-incide in one Person as may all those other things, mentioned by him in the subsequent Verses, viz. Of Loving, being kindly Af∣fectioned, Fervency of Spirit, Hospitality, Diligence, bles∣sing, Rejoycing, &c. which yet he numbers forth as different Gifts of the Spirit, and according to this Objection, might be placed as distinct and separate Offices, which were most absurd.

* 1.646 Secondly; In these very places mentioned, it is clear, that it is no real Distinction of separate Offices; because all acknowledge, that Pastors and Teachers (which the Apostle there no less separateth and distinguisheth, than Pastors and Prophets, or Apostles) are one and the same, and co-incide in the same Office and Person; and therefore may be said so of the rest. For [Prophecy] as it signifies the foretelling of things to come, is indeed a distinct Gift, but no distinct Office; and therefore our Adversaries do not place it among their several Orders: Neither will they deny, but that both may be and have

been given of God to some that not only have been Pastors and Teachers, and that there it hath co∣incided in one Person with these other Offices; but also to some of the Laicks: And so it hath been found,* 1.647 according to their own Confession, without the Limits of their Clergy. Prophecy in the other sense, to wit, as it signifies a Speaking from the Spirit of Truth, is not only peculiar to Pastors and Teachers, who ought so to Prophesie; but even a common Pri∣v••ledge to the Saints. For tho' to Instruct, Teach and Exhort, be proper to such as are more par∣ticularly called to the Work of the Ministry; yet it is not so proper to them, as not to be (when the Saints are met together, as any of them are moved by the Spirit) common to others: For some Acts belong to all in such a Relation: But not only to those within that Relation; Competunt omni, sed n••n s••l••. Thus to see and bear, are proper Acts of a Man; seeing it may be properly predi∣cated of him, that he heareth and seeth: Yet are they common to other Creatures also. So to Pro∣phesie in this sense, is indeed proper to Ministers and Teachers; yet not so, but that it is common and lawful to other Saints, when moved thereunto, tho' it 〈◊〉〈◊〉 not proper to them by way of R••lation: Be∣cause, notwithstanding that Motion, they are not particularly called to the Work of the Ministry; as appears by 1 Cor. 14. where the Apostle at large declaring the Order and ordinary Method of the Church, saith; vers. 30, 31. But if any thing be re∣vealed to another, that sitteth by, let the first hold his peace; for ye may all prophesie ••ne by one, that all may learn, and all be comforted: Which sheweth, that none is here excluded. But yet that there is Subordina∣tion, according to the various measures of the Gift received, the next Verse sheweth; And the spirits of the Prophets are subject to the Prophets: For God is not the A••or of Confusion, but of Peace. Now that Prophesying, in this sense, may be common to all Saints,

appears by verse 39. of the same Chapter; where speaking to [A••l] in general, he saith; Wherefore, Brethren, cover to Prophesie: A••d verse 1. he exhorts them, saying; Desire Spiritual Gifts, but rather that ye may Prop••esie.

Secondly; As to Evangelists, the same may be said.* 1.648 For whoever preacheth the G••spel, is really an Evan∣gelist; and so consequently every true Minister of the Gospel is one: Else what proper Office can they as∣sign to it, unless they should be so foolish as to affirm, that none were Evangelists, but Matthew, Mark Luke and John, who wrote the Account of Christ's Life and Sufferings? And then it were neither a particu∣lar Office, seeing John and Matthew were Apostles, Mark and Luke Pastors and Teachers; so that there they co-incided in one. And indeed it is absurd to think, that upon that particular account the Apo∣stle used the word [Evangelist.] Calvin acknow∣ledgeth, That such as preach the Gospel in purity, after some time of Apostasie, may be truly called Evange∣lists; and therefore saith, That there were Apostles in his time; and hence the Protestants, at their first coming forth, termed themselves Evangelici, or Evangelicks.

Lastly; An Apostle,* 1.649 if we look to the Etymology of the word, signifies One that is sent; and in respect Every true Minister is sent of God, in so far he is an Apostle: Though the Twelve, because of their being specially sent of Christ, were therefore called Apostles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or per Eminentiam,* 1.650 i. e. by way of Excel∣lency. And yet that there was no Limitation to such a Number, as some foolishly imagine, it appears, because, after that Number was filled up, the Apo∣stle Paul was afterwards so called: Therefore we judge, that these are no distinct separa••e Offices, but only Names used upon occasion, to express the more Eminent Arising and shining forth of God's Grace. As if any Minister of Christ should ••ow Proselyte or turn a whole Nation to the Christian

Faith,* 1.651 tho' he had no distinct Office; yet I doubt not but both Papists and Protestants would judge it tolerable, to call such an one an Apostle, or an Evangelist. For some of the Jesuits call of their Sect, Apostles of India, and of Japan, upon this al∣ledged account: And Calvin testifies, that there were Apostles and Evangelists in his time, upon the account of the Reformation:* 1.652 Upon which account we have known John Knox often called the Apostle of Scotland. So that we conclude, that Ministers, Pastors or Teachers, do comprehend All; and that the Office is but One. And therefore in that re∣spect we judge, there ought to be no Precedency among them: To prove which, I shall not insist, seeing it is shown largely, and treated of by such as have denied the Diocesan Episcopacy, as they call it.

[Answ. 2] §. XXVI. As to the first part of the Objection, viz. That I seem to make no distinction betwixt the Minister and People;* 1.653 I Answer: If it be understood of a liberty to Speak or Prophesie by the Spirit, I say, all may do that, when moved thereunto, as above is shewn. But we do believe and affirm, that some are more particularly called to the Work of the Ministry; and therefore are fitted of the Lord for that purpose: Whose Work is more constantly and particularly to instruct, exhort, admonish, oversee, and watch over their Brethren; and that as there is something more incumbent upon them in that respect, than upon every Common Believer; so al∣so, as in that relation, there is due to them from the Flock such Obedience and subjection, as is mentioned in these Testimonies of the Scripture, Heb. 13.17. 1 Thess. 5.12, 13. 1 Tim. 5.17. 1 Pet. 5.5. Also besides these,* 1.654 who are thus particularly called to the Ministry and constant labour in the Word and Doctrine, there are also the Elders; who, tho' they be not moved to a frequent Testimony, by way of Declaration in Words; yet as such as are

grown up in the Experience of the blessed Work of Truth in their Hearts, watch over and privately admonish the Young, care for the Widows, the Poor and Fatherless; and care and look that no∣thing he wanting, but that Peace, Love, Unity, Concord and Soundness be preserved in the Church of Christ; and this answers to the Deacons men∣tioned Acts 6.

That which we oppose, is,* 1.655 the distinction of Laity and Clergy (which in the Scripture is not to be found) whereby none are admitted unto the Work of the Ministry, but such as are Educated at Schools on purpose, and instructed in Logick and Philosophy, &c. and so are at their Apprenticeship to learn the Art and Trade of Preaching, even as a Man learns any other Art; whereby all other ho∣nest Mechanick Men, who have not got this Hea∣thenish Art, are excluded from having this Priviledge. And so he that is a Scholar, thus bred up, must not have any honest Trade, whereby to get him a Livelihood, if he once intend for the Ministry; but he must see to get him a Place, and then he hath his set hire for a Livelihood to him. He must also be distinguished from the rest, by the Colour of his Clothes; for he must only wear Black,* 1.656 and must be a Master of Arts: But more of this here∣after.

§. XXVII. As this manner of separating Men for the Ministry is nothing like the Church in the Apo∣stles days, so great Evils have and do follow upon it. For first; Parents, seeing both the Honour and Profit that attends the Clergy, do allot their Chil∣dren sometimes from their Infancy to it; and so breed them up on purpose. And others come to Age, upon the same account, betake them to the same Trade; and having these Natural and Ac∣quired Parts, that are judged the necessary Quali∣fications of a Minister, are thereby admitted; and so are bred up in Idleness and pleasure, thinking

it a disgrace for them to work with their hands; only if they study a little out of their Books,* 1.657 to make a Discourse once or twice a Week, during the running of an H••ur-Glass: Whereas the Gift, Grace and Spirit of God ••o call, gift a••d qualifie for the Min••stry is neglected and overlooked. And many Covetous, Corrupt, Earthly, Carnal Men, having a meer shew and Form, but strangers to, and ut∣terly ignorant of the inward Work of Grace upon their hearts, are brought in and intrude them∣selves; and so through them D••ath, Barreness and Darkness, and by consequence Superstition, Error and Idolatry, have entered and leavened the Church. And they that will narrowly observe, may find, that it was thus the Apost••sie came to take place; of the Truth of which I could give many Examples, which for Brevity••s sake I omit. For so the Office, Reverence and Respect due to it, were annexed to the meer Name; so that when once a Man was ordained a Bishop or a Priest, he was heard and be∣liev••d though he had noth••ng of the Spirit, Power and Life that the true Apostles and Ministers were in; that in a short time the Succession came to be of the Name and Title, and the Office was there∣to annexed, and not 〈◊〉〈◊〉 the Nature, Vertue and Life. Which in effect made them to cease to be the Ministry and Ministers of Christ, but only a Sha∣dow and vain Image of it: Which also decaying, was in some Ages so metamorphosed, that not only the Substance was lost, but the very Form wholly vitiated, altered and marred; that it may be far better said of the pretended Christian Church, as was disputed of Theseus's Boat,* 1.658 (which by the piecing of many new pieces of Timber, was whol∣ly altered) whether indeed it were the same or ano∣ther? But in case that the first had been of Oak, and the last pieces put in but of rotten Fir, and that also the Form had been so far changed, as to be nothing like the first; I think it would have

suffered no dispute, but might have easily been con∣cluded to be quite another, retaining nothing but the Name, and that also unjustly. Secondly;* 1.659 From this distinction of Laity and Clergy this Abuse also follows, that good, honest, mechanick Men, and others who have not learned the Art and Trade of Preach∣ing, and so are not Licentiated according to these Rules they prescribe unto themselves; such, I say being possessed with a false Opinion, that it is not lawful for them to meddle with the Ministry, nor that they are any ways fit for it, because of the defect of that Literature; do thereby neglect the Gift in themselves, and quench many times the pure Breathings of the Spirit of God in their Hearts: Which, if given way to, might prove much more for the Edification of the Church, than many of the conned Sermons of the Learned. And so by this means, the Apostle's Command and Advice is slight∣ed, who exhorteth, 1 Thess. ••.19.20. Not to quench the Spirit, nor despise Prophesying. And all this is done by Men pretending to be Christians, who glory, that the first Preachers and Propagators of their Religion were such kind of plain mechanick Men,* 1.660 and il∣literate. And even Protestants do, no less than Pa∣pists, exclude such kind of Men from being Mini∣sters among them; and thus limit the Spirit and Gift of God, tho' their Fathers, in opposition to Papists, asserted the contrary; and also their own Histories declare, how that kind of Illiterate Men did without Learning, by the Spirit of God, greatly contribute in divers places to the Refor∣mation.

By this it may appear, that as in Calling and Qua∣lifying, so in Preaching and Praying, and the other particular steps of the Ministry; every true Minister is to know the Spirit of God, by its Vertue and Life, to accompany and assist him: But because this relates to Worship, I shall speak of it more largely in the next Proposition; which is concerning Worship.

The last thing to be considered, and inquired into, is, concerning the Maintenance of a Gospel-Minister: But Before I proceed, I judge it fit to speak some∣thing in short concerning the Preaching of Women; and to declare, what we hold in that matter.

* 1.661Seeing Male and Female are one in Christ Jesus, and that he hath given his Spirit no less to one, than to the other; when God moveth by his Spirit in a Woman, we Judge it no ways unlawful for her to Preach in the Assemblies of God's People. Neither think we that of Paul, 1 Cor. 14.34. to reprove the Inconsiderate and Talkative Women among the Corin∣thians, who troubled the Church of Christ with their unprofitable Questions: Or that 1 Tim. 2.11, 12. That Women ought to learn in silence, not usurping Authority over the Man, any ways Repugnant to this Doctrine; because it's clear, that Women have Pro∣phesied and preached in the Church, else had that Say∣ing of Joel been badly applied by Peter, Acts 2.17. And seeing Paul himself, in the same Epistle to the Corinthians, giveth Rules how Women should behave themselves in their publick Preaching and Praying, it would be a manifest Contradiction, if that place were otherwise taken in a larger sense: And the same Paul speaks of a Woman that laboured with him in the Work of the Gospel; and it is written, that Philip had Four Daughters that Prophesied.* 1.662 And lastly, It hath been observed, that God hath Effectually in this day Converted many Souls by the Ministry of Women;* 1.663 and by them also frequently Comforted the Souls of his Children: Which manifest Experience puts the thing beyond all Controversie.* 1.664 But now I shall procceed to speak of the Maintenance of Ministers.

* 1.665§. XXVIII. We freely acknowledge, as the Pro∣position holds forth, that there is an Obligation up∣on such, to whom God sends, or among whom he raiseth up a Minister, that (if need is) they mini∣ster to his necessities. Secondly; That it is lawful

for him to receive, what is necessary and convenient. To prove this, I need not insist, for our Adversaries will readily grant it to us; for the thing we affirm is, that this is all that these Scripture Testimon••es, relating to this thing, do grant; Gal. 6.6. 1 C••r. 9.11, 12, 13, 14. 1 Tim. 5.16. That which we then oppose in this matter, is; First, That it should be Constrained and Limited. Secondly, That it should be Superfluous, Chargeable and Sumptuous. And Thirdly, The manifest Abuse thereof; of which I shall also briefly treat.

As to the first, our Adversaries are forced to re∣cur [ I] to the Example of the Law; a Refuge they use in defending most of their Errors and Superstations,* 1.666 which are contrary to the Nature and Purity of the Gospel.

[Object.] They say, God appointed the Levites the Tithes; therefore they belong also to such, as Minister in Holy Things under the Gospel.

[Answ.] I answer; All that can be gathered from this is, that as the Priests had a Maintenance allowed them under the Law,* 1.667 so also the Ministers and Preachers under the Gospel; which is not denied: But the Comparison will not hold, that they should have the very same; since first, there is no express Gospel-Command for it, neither by Christ nor his Apostles. Secondly; The Parity doth no ways hold betwixt the Levites under the Law, and the Preachers under the Gospel; because the Levites were one of the Tribes of Israel, and so had a right to a part of the Inheritance of the Land, as well as the rest of their Brethren; and having none, had this allotted to them in lieu of it. Next, the Tenth of the Tithes was only allowed to the Priests that served at the Altar, the rest being for the Levites; and also to be put up in Store Houses, for entertaining of Widows and Strangers. But these Preachers, notwithstanding they inherit what they have by their Parents, as well as other Men, yet claim the

whole Tithes, allowing nothing either to Widow or Stranger. But as to the Tithes, I shall not insist; be∣cause divers have clearly and learnedly treated of it apart; and also divers Protestants do confess them not to be jure Divino: And the Parity, as to the quota, doth not hold; but only in general, as to the Obligation of a Maintenance. Which Mainte∣nance, tho' the Hearers be obliged to give, and fail of their Duty,* 1.668 if they do not; yet that it ought neither to be stinted, nor yet forced, I prove; because Christ, when he sent forth his Apostles, said; Freely ye have received, freely give, Mat. 10.8. and they had liberty to receive Meat and Drink, from such as offered them, to supply their need. Which shews, that they were not to seek or require any thing by force, or to stint, or make a bargain before hand; as the Preachers, as well among Papists as Protestants, do in these days; who will not Preach to any, until they be sure first of so much a Year: But on the contrary, these were to do their Duty, and freely to com∣municate (as the Lord should order them) what they had received, without seeking or expecting a Reward.

* 1.669The answer of this, given by Nicolaus Arnoldus, Exercit. Theolg. Sect. 42, 43. is not to be for∣gotten; but indeed to be kept upon Record for a Perpetual Remembrance of him and his Brethren; for he frankly answers after this manner; We have not freely received, and therefore are not bound to give it freely. The Answer, I confess, is ingenuous and good: For if those that receive freely, are to give freely; it would seem to follow, by the Rule of Contraries, that those who receive not freely, ought not to give freely; and I shall grant it. Only they must grant me, that they preach not by and accord∣ing to the Gift and Grace of God received; nor can they be good Stewards of the manifold Grace of God, as every true Minister ought to be: Or then they

have gotten this Gift or Grace by Money,* 1.670 as Simon Magus would have been compassing it, since they think themselves not bound to give it without Mo∣ney again. But to be plain, I believe be intended not, that it was from the Gift or Grace of God they were to preach; but from their acquired Arts and Studies, which hath cost them much Labour, and also some Money at the University. And therefore, as he that puts his Stock into the publick Bank, expects Interest again; so these Scholars, having spent some Money in Learning the Art of Preaching, think they may boldly say, they have it not freely; for it hath cost them both Money and Pains, and therefore they expect both Money and Ease again. And therefore as Arnoldus gets Money for Teaching his young Students the Art and Trade of Preaching; so he intends they should be payed, before they give it again to others. It was of old said,* 1.671 Omnia venalia Romae, i. e. All things are set to sale at Rome; but now the same Proverb may be applied to Fra∣nequer: And therefore Arnoldus's Students, when they go about to Preach, may safely seek and re∣quire hereby, telling their Hearers their Master's Maxim; Nos gratés non accepimus, ergo neque gratis dare tenemur. But then they may answer again, that they find them and their Master to be none of his Ministers; who, when he sent forth his Dis∣ciples, gave them this Command, Freely ye have re∣ceived, freely give; and therefore we will have none of your teaching, because we perceive you to be of the number of those,* 1.672 that look for their Gain from their Quarter.

§. XXIX. Secondly; The Scripture-Testimonies,* 1.673 that urge this, are in the same nature of those, that press Charity and Liberality towards the Poor, and command Hospitality, &c. But these are not,* 1.674 nor can be stinted to a certain quantity, because they are Deeds meerly Voluntary, where the Obe∣dience to the Command lieth in the good will of

the Giver, and not in the matter of the thing given; as Christ sheweth in the Example of the Widow's Mite. So that, tho' there be an Obligation upon Christians, to minister of outward things to their Ministers; yet there can be no definition of the quantity, but by the Giver's own consent; and a little from one may more truly fulfil the Obligation, than a great deal from another. And therefore as Acts of Charity and Hospitality can neither be limited nor forced; so neither can this.

[Object.] If it be Objected, That Ministers may and ought to exhort, perswade, yea, and earnestly press Christians (if they find them defective therein) to Acts of Charity and Hospitality, and so may they do also to the giving of Maintenance.

[Answ.] I answer; All this saith nothing for a stinted and forced Maintenance, for which there cannot so much as the shew of one solid Argument be brought from Scripture. I confess, Ministers may use Exhorta∣tion in this, as much as in any other case, even as the Apostle did to the Corinthians, shewing them their Duty:* 1.675 But it were fit for Ministers, that so do, that their Testimony might have the more weight, and be the freer of all suspition of Cove∣tousness and Self-interest, that they might be able to say truly, in the fight of God, that which the same Apostle subjoyns upon the same occasion; 1 Cor. 9.15, 16, 17, 18. But I have used none of these things. Neither have I written these things, that it should be so done unto me: For it were better for me to die, than that any man should make my glorying void. For though I preach the Gospel, I have nothing to glory of; for necessity is laid upon me, yea, Wo is unto me, if I preach not the Gospel. For if I do this thing willingly, I have a reward; but if against my will, a dispensation of the Gospel is committed unto me. What is my Reward then? Verily, that when I preach the Gospel, I may make the Gospel of Christ without Charge, that I abuse not my power in the Gospel.

Thirdly;* 1.676 As there is neither Precept nor Exam∣ple for this forced and stinted Maintenance in the Scripture; so the Apostle in his solemn farewel to the Pastors and Elders of the Church of Ephesus,* 1.677 guards them against it, Acts 20.33, 34, 35. But if the thing had been either lawful or practised, he would rather have exhorted them to be content with their stinted Hire, and not to covet more; whereas he sheweth them, First, by his own Ex∣ample, that they were not to covet or expect any Man's Silver or Gold. Secondly, that they ought to work with their Hands for an honest Livelihood, as he had done. And Lastly, he exhorts them so to do from the words of Christ, Because it is a more blessed thing to give, than to receive; shewing that it is so far from a thing that a true Minister ought to aim at, or expect, that it is rather a burthen to a true Minister, and cross to him, to be brought upon necessity so to lack.

§. XXX. Fourthly,* 1.678 If a forced and stinted Main∣tenance were to be supposed, it would make the Ministers of Christ just one with those Hirelings,* 1.679 whom the Prophet cryed out against. For cer∣tainly, if a Man make a Bargain to Preach to Peo∣ple for so much a Year, so as to refuse to Preach, unless he have it; and seek to force the People to give it by Violence; it cannot be denied, that such a one preached for Hire,* 1.680 and so looks for his Gain from his Quarter; yea, and prepares War against such as put not into his mouth: But this is the particular special Mark of a false Prophet, and an Hireling, and therefore can no ways belong to a true Mini∣ster of Christ.

Next, that a Superfluous Maintenance, that is,* 1.681 more than in reason is needful, ought not to be received by Christian Ministers, will not need much Proof. seeing the more Moderate and Sober both among Papists and Protestants, readily confess it, who with one Voice exclaim against the ex∣cessive

Revenues of the Clergy: And that it may not want a Proof from Scripture, what can be more plain, than that of the Apostle to Timo∣thy? 1 Tim. 6.7, 8, 9, 10. where he both shews wherewith we ought to be Content, and also the hazzard of such as look after more; and indeed, since that very Obligation of giving Maintenance to a Minister, is founded upon their Need, and such as have opportunity to Work, are commended ra∣ther in not Receiving, than in Receiving; it can no ways be supposed lawful for them to receive more than is sufficient. And indeed, were they truly Pious and Right, tho' Necessitous, they would rather incline to take too little, than be gaping after too much.

[ II] §. XXXI. Now, that there is great excess and abuse hereof among Christians,* 1.682 the vast Revenues which the Bishops and Priests have, both Papist and Protestant, do declare; since I Judge it may be said without any Hyperbole, that some particular Persons have more paid them Yearly, than Christ and his Apostles made use of in their whole Life-time; who yet wanted not what was needful as to the outward Man, and no doubt deserved it far better, than those that enjoy that fulness. But it is manifest, these Bishops and Priests love their far Benefices, and the Pleasure and Honour that at∣tends them, so well, that they purpose neither to follow Christ, nor his Apostles Example or Advice in this matter.

[Object.] But it's usually objected, That Christians are be∣come so hard hearted, and generally so little heed spi∣ritual Things, that if Ministers had not a settled and stinted Maintenance, secured them by Law, they and their Families might Starve for want of Bread.

[Answ.] I answer; This Objection might have some weight, as to a carnal Ministry, made up of natu∣ral Men, who have no Life, Power, nor Vertue with them; and so may insinuate some need of such a Main∣tenance

for such a Ministry: But it saith nothing as to such as are called and sent of God,* 1.683 who sends no Man a way faring upon his own charges; and so go forth in the Authority and Power of God, to turn Peo∣ple from Darkness to Light, for such can trust to him that sendeth them, knowing that he requireth nothing of any, but what he giveth Power to perform; and so when they return, if he inquire, can say, they wanted nothing. And such also when they stay in a place (being immediately furnished by God, and not needing to Borrow and Steal what they Preach from Books, and take up their time that way) fall a working at their lawful Imployments, and labour with their Hands, as Paul did, when he gathered the Church at Corinth. And indeed, if this Objection had any weight, the Apostles and primitive Pastors should never have gone forth to Convert the Nations, for fear of Want. Doth not the Doctrine of Christ teach us to Venture all, and Part with all, to serve God? Can they then be accounted Ministers of Christ, who are afraid to preach him, lest they get not Money for it; or will not do it, until they be sure of their Payment? What serves the Ministry for, but to Perfect the Saints, and so to Convert them from that hard-heartedness?

[Object.] But thou wilt say, I have laboured and preached to them, and they are hard-hearted still, and will not give me any thing.

[Answ.] Then surely thou hast either not been sent to them of God, and so thy Ministry and Preaching hath not been among them in the Power, Virtue, and Life of Christ, and so thou deservest nothing; or else they have rejected thy Testimony, and so are not worthy; and from such thou oughtest not to expect, yea, nor yet receive any thing,* 1.684 if they would give thee; but thou oughtest to shake 〈◊〉〈◊〉 the Dust from thy Feet, and leave them. And how frivolous this Objection is, appears, in that in the

darkest and most superstitious Times, the Priests Revenues increased most, and they were most rich∣ly rewarded, though they deserved least. So that he that is truly sent of God, as he needs not, so neither will he be afraid of Want, so long as he serves so good a Master; neither will he ever for∣bear to do his Work for that Cause. And in∣deed such as make this Objection, shew truly that they serve not the Lord Christ, but their own Belly, and that makes them so anxious for want of Fo••d to it.

[ III] §. XXXII. But Lastly, as to the Abuses of this kind of Maintenance; indeed he, that would go through them all,* 1.685 tho' he did it passingly, might make of it alone an huge Volume, they are so great and numerous. For this Abuse, as others, crept in with the Apostasie; there being nothing of this in the primitive Time: Then the Ministers claimed no Tithes, neither sought they a stinted or forced Maintenance; but such as wanted, had their Necessity supplied by the Church; and others wrought with their Hands. But the Persecutions being over, and the Emperors and Princes coming under the Name of Christians, the Zeal of those great Men was quickly abused by the Coveteousness of the Clergy, who soon learned to change their Cottages with the Palaces of Princes; and rested not, until by degrees some of them came to be Princes themselves, nothing Inferiour to them in Splendor, Luxury and Magnificence; a method of living, that honest Peter and John, the Fisher men, and Paul the Tent-maker, never coveted; and per∣haps as little imagined, that Men pretending to be their Successors, should have arrived to these things. And so soon as the Bishops were thus sea••d and constitute forgetting the Life and Work of a Christian, they went usually by the Ears together, about the Precedency and Revenues, each covering the Chiefest and Fattest Benefice.

It is also to be regretted to think, how soon this Mischief crept in among Protestants;* 1.686 who had scar•• well appeared, when the Clergy among them began to speak at the old rate, and shew, that tho' they had forsaken the Bishop of Rome, they were not resolved to part with their old Benefices: And therefore so soon as any Princes or States shook off the Pope's Authority, and so demolished the Abbies, Nunneries, and other Monuments of Super∣stition, the reformed Clergy began presently to cry out to the Magistrates, to beware of medling with the Churches Patrimony; several exclaim∣ing against making a lawful Use of those vast Revenues that had been superstitiously bestow∣ed upon the Church (so called) to the Good and Benefit of the Common-wealth, as no less than Sacriledge.

But by keeping up of this kind of Maintenance for the Ministry, and Clergy-men, so called,* 1.687 their is first a Bait laid for Covetousness, which is Idola∣try, and of all things most Hurtful; so that for Covetousness sake, many being led by the desire of filthy Lucre, do apply themselves to be Ministers, that they may get a Livelyhood by it. If a Man have several Children, he will allot one of them to be a Minister, which if he can get it to be, he reckons it as Good as a Patrimony; so that a set Benefice hath always a good many Expectants, and then what Bribing, what Courting, what In∣dustry, and shameful Actions, are used to acquire these things, is too openly known, and needs not to be proved.

The Scandal that here-through is raised among Christians, is so manifest,* 1.688 that it is become a Pro∣verb, That the Kirk is always greedy. Whereby the Gift and Grace of God being neglected, they have for the most part no other Motive or Rule, in applying themselves to one Church more than another, but the greater Benefice. For tho' they

hypocritically pretend, at their accepting of, and entring into their Church, that they have nothing before them, but the Glory of God, and the Salva∣tion of Souls; yet if a richer Benefice offer it self, they presently find it more for God's Glory, to remove from the first, and go thither. And thus they make no difficulty often to change, while notwithstanding they accuse us, that we allow Ministers to go from Place to Place, and not to be tied to one Place; but we allow this, not for the gaining of Money, but as moved of God. For if a Minister be called to minister in a particular Place, he ought not to leave it, except God call him from it, and then he ought to obey: For we make the Will of God inwardly revealed, and not the Love of Money, and more Gain, the Ground of removing.

* 1.689Secondly; From this Abuse, hath proceeded that Luxury and Idleness, that most of the Clergy live in, even among Protestants, as well as Papists, to the great Scandal of Christianity. For not ha∣ving lawful Trades to work with their Hands, and being so superfluously and sumptuously pro∣vided for, they live in Idleness and Luxury: And there doth more Pride, Vanity, and Worldly Glory appear in their Wives and Children, than in most others; which is open and evident to all.

* 1.690Thirdly; They become hereby so glued to the Love of Money, that there is none like them in Malice, Rage and Cruelty: If they be denied their Hire, they rage like drunken Men, fret, fume, and as it were, go mad. A Man may sooner satis∣fy the severest Creditor, than them; the general Voice of the Poor doth confirm this. For in∣deed they are far more exact in taking up the Tithes of Sheep Geese, Swine and Eggs, &c. and look more narrowly to it, than to the Members of their Flock: They will not miss the least Mite;

and the poorest Widow cannot escape their ava∣ritious Hands.* 1.691 Twenty Lyes they will hear un∣reproved; and as many Oaths a Man may swear in their hearing without offending them; and greater Evils than all this, they can overlook. But if thou owest them ought, and refusest to pay it, then nothing but War will they thunder against thee, and they will stigmatize thee with the hor∣rible Title of Sacriledge, and send thee to Hell without Mercy; as if thou hadst committed the Sin against the Holy Ghost. Of all People, we can best bear witness to this; for God having shewn us this corrupt and Antichristian Ministry,* 1.692 and called us out from it, and gathered us unto his own Power and Life, to be a separate People, so that we dare not join with, nor hear these Antichristian Hirelings, neither yet put into their Mouths, or feed them: O! What Malice, Envy, and Fury hath this raised in their Hearts against us? That tho' we get none of their Wares, nei∣ther will buy them, as knowing them to be naught, yet will they force us to give them Money: And because we cannot for Conscience sake do it, our Sufferings have upon that Account been unutterable. Yea, to give Account of their Cruelty, and several Sorts of Inhumanity used a∣gainst us, would make no small History. These avaritious Hirelings have come to that Degree of Malice and Rage, that several poor labouring Men have been carried Hundreds of Miles from their own Dwellings, and shut up in Prison, some Two, some Three, yea, some seven Years toge∣ther, for the Value of One Pound Sterling, and less. I know my self a poor Widow,* 1.693 that for the Tithes of her Geese, which amounted not to Five Shillings, was about Four Years kept in Pri∣son, Thirty Miles from her House. Yea, they by Violence, for this Cause, have plundered of Mens Goods the Hundred fold, and prejudiced much

more:* 1.694 Yea, Hundreds have hereby spilt their In∣nocent Blood, by dying in the filthy noisom Holes and Prisons. And some of the Priests have been so in∣raged, that Goods thus ravished could not satisfy them; but they must also satisfy their Fury, by beating, knocking, and wounding with their Hands innocent Men and Women, for refusing (for Con∣science sake) to put into their Mouths.

The only way then soundly to Reform and Remove all these Abuses, and take away the Ground and Occasion of them, is, to take away all stinted and forced Maintenance and Stipend: And seeing those things were anciently given by the People, that they return again into the publick Treasure; and thereby the People may be great∣ly benefitted by them, for that they may supply for those publick Taxations and Impositions, that are put upon them, and may ease themselves of them.* 1.695 And whoever call or appoint Teachers to themselves, let them accordingly entertain them: And for such as are called and moved to the Mi∣nistry by the Spirit of God, those that receive them, and taste of the good of their Ministry, will no doubt provide things needful for them, and there will be no need of a Law to force a Hire for them: For he that sends them, will take care for them; and they also, having Food and Raiment, will there∣with be content.

* 1.696§. XXXIII. The Sum then of what is said, is, That the Ministry that we have pleaded for, and which also the Lord hath raised up among us, is, in all its Parts, like the true Ministry of the Apostles and Primitive Church. Whereas the Ministry our Adver∣saries seek to uphold and plead for, as it doth in all its Parts differ from them; so, on the other hand, it is very like the false Prophets and Teachers, testified against and condemned in the Scripture: As may be thus briefly illustrated.

1. The Ministry and Ministers we plead for,* 1.697 are such as are immediately called and sent forth by Christ and his Spirit unto the Work of the Ministry: So were the holy Apostles and Prophets, as appears by these Places, Mat. 10.1, 5. Eph. 4.11. Heb. 5.4.

1. But the Ministry and Ministers our Opposers plead for, are such as have no immediate Call from Christ, to whom the Leading and Motion of the Spirit is not reckoned necessary; but who are called, sent forth, and ordained by wicked and ungodly Men: Such were of old the false Prophets and Teachers, as appears by these Places, Jer. 14.14, 15. item, chap. 23.21. and 27.15.

2. The Ministers we plead for,* 1.698 are such as are acted and led by God's Spirit, and by the Power & Operation of his Grace in their Hearts, are in some measure converted and regenerate, and so are good, holy, and gracious Men: Such were the holy Prophets and Apostles, as ap∣pears from 1 Tim. 3.2, 3, 4, 5, 6. Tit. 1.7, 8, 9.

2. But the Ministers our Adversaries plead for, are such to whom the Grace of God is no needful Qualifica∣tion; and so may be true Ministers, according to them, tho' they be ungodly, unholy, and profligate Men: Such were the false Prophets and Apostles, as appears from Mic. 3.5, 11. 1 Tim. 6.5, 6, 7, 8, &c. 2 Tim. 3.2. 2 Per. 2.••, 2, 3.

3. The Ministers we plead for are such as act, move,* 1.699 and labour in the Work of the Ministry; not from their own meer natural Strength and Ability, but as they are acted, moved, supported, assisted and influenced by the Spi∣rit of God, and minister according to the Gift received, as good Stewards of the manifold Grace of God: Such were the holy Prophets and Apostles, 1 Pet. 4.10, 11. 1 Cor. 1.17. 1 Cor. 2.3, 4, 5, 13. Acts 2.4. Mat. 10.20. Mark 13.11. Luke 12.12. 1 Cor. 13.2.

3. But the Ministers our Adversaries plead for, are such as wait not for, nor expect, nor need the Spirit of God, to act and move them in the Work of the Ministry; but what they do, they do from their own meer natural

Strength and Ability, and what they have gathered and stollen from the Letter of the Scripture, and other Books, and so speak it forth in the strength of their own Wisdom and Eloquence, and not in the Evidence and Demonstra∣tion of the Spirit and Power: Such were the false Pro∣phets and Apostles, as appears, Jer. 23.30, 31, 32, 34, &c. 1 Cor. 4.18. Jude 16.

* 1.7004. The Ministers we plead for, are such as being holy and humble, contend not for Precedency and Priority; but rather strive to prefer one another, and serve one another in love; neither desire to be distinguish'd from the rest by their Garments and large Phylacteries, nor seek the Greetings in the Market-place nor uppermost Rooms at Feasts, nor the chief Seats in the Synagogues; nor yet to be called of Men Master, &c. Such were the holy Prophets and Apostles, as appears from Mat. 23.8, 9, 10. and 20.25, 26, 27.

4. But the Ministers our adversaries plead for are such as strive and contend for Superiority, and claim Precedency over one another; affecting and ambitiously seeking after the forementioned things; Such were the false Prophets and apostles in time past, Mat. 23.5, 6, 7.

* 1.7015. The Ministers we plead for, are such as having freely received, freely give; who covet no Man's Silver, Gold or Garments; who seek no Man's Goods, but seek them, and the Salvation of their Souls: Whose Hands supply their own Necessities, working honestly for Bread to themselves and their Families. And if at any time they be called of God so as the Work of the Lord hinder them from the use of their Trades, take what is freely given them, by such to whom they have communicated Spiri∣tuals; and having Food and Raiment, are therewith con∣tent: Such were the holy Prophets and Apostles, as appears from Mat. 10.8. Acts. 20.33, 34, 35. 1 Tim. 6.8.

5. But the Ministers our Adversaries plead for, are such as not having freely received, will not freely give; but are covetous, doing that which they ought not, for

filthy Lucre's sake; as to preach for Hire, and Divine for Money, and look for their Gain from their Quar∣ter, and prepare War against such as put not into their Mouths, &c. Greedy Dogs, which can never have enough. Shepherds, who feed themselves, and not the Flock; eating the Fat, and clothing themselves with the Wooll; making Merchandise of Souls; and following the way of Balaam, that loved the Wages of Unrighteousness. Such were the false Prophets and Apostles, Isai. 56.11. Ezek. 34.2, 3, 8. Mic. 3.5, 11. Tit. 1.10, 11. 2 Pet. 2.1.2, 3.14, 15.

And in a word, We are for a Holy, Spiritual,* 1.702 Pure and Living Ministry, where the Ministers are both Called, Qualified and Ordered, Acted and In∣fluenced in all the steps of their Ministry by the Spirit of God; which being wanting, we judge they cease to be the Ministers of Christ.

But they judging this Life, Grace and Spirit, no Essential Part of their Ministry, are therefore for the upholding of an Humane, Carnal, Dry, Barren, Fruitless, and Dead Ministry; of which (alas) we have seen the Fruits in the most part of their Churches: Of whom that Saying of the Lord is certainly verified, Jer. 23.32.— I sent them not, nor commanded them, therefore they shall not profit this People at all, saith the LORD.

PROPOSITION XI. Concerning Worship.

All true and acceptable Worship to God is offered in the Inward and Immediate moving and drawing of his own Spirit, which is neither limited to Places,* 1.703 Times, nor Persons. For though we are to Worship him always, and continually to Fear before him; yet as to the outward signification thereof in Pray∣ers, Praises or Preachings,* 1.704 we ought not to do

it in our own Will, where and when we will; but where and when we are moved thereunto by the stirring and secret Inspiration of the Spirit of God in our Hearts; which God heareth and accepteth of, and is never wanting to move us thereunto, when need is; of which he himself is the alone proper Judge. All other Worship then, both Praises, Prayers or Preach∣ings, which Man sets about in his own will, and at his own appointment, which he can both begin and end at his pleasure, do, or leave undone, as himself seeth meet, whether they be a prescribed Form, as a Li∣turgy, &c. or Prayers conceived extempore by the natural strength and faculty of the Mind, they are all but Superstition,* 1.705 Will-Worship, and abominable Idolatry in the sight of God, which are now to be de∣nied and rejected,* 1.706 and separated from, in this day of his Spiritual Arising. However, it might have pleased him (who winked at the Times of Ignorance, with a respect to the Simplicity and Integrity of some, and of his own innocent Seed, which lay as it were buried in the Hearts of Men under that Mass of Super∣stition) to blow upon the dead and dry Bones, and to raise some Breathings of his own, and answer them; and that until the Day should more clearly dawn and break forth.

§. I. THe Duty of Man towards God lieth chiefly in these Two Generals, 1. In an holy Con∣formity to the pure Law and Light of God, so as both to forsake the Evil, and be found in the practice of those perpetual and moral Precepts of Righteousness and Equity. And 2. In rendering that Reverence, Honour and Ado∣ration to God, that he requires and demands of us; which is comprehended under Worship. Of the former we have already spoken, as also of the different Rela∣tions of Christians, as they are distinguished by the several Measures of Grace received, and given to every one; and in that respect have their several Offices in the Body of Christ, which is the Church.

Now I come to speak of Worship, or of those Acts, whether private or publick, general or particular, whereby Man renders to God that part of his Duty, which relates immediately to him: And as Obedience is better than Sacrifice, so neither is any Sacrifice acceptable, but that which is done accord∣ing to the Will of him, to whom it is offered. But Men, finding it easier to sacrifice in their own Wills, than obey God's Will, have heaped up Sacrifices without Obedience; and thinking to deceive God, as they do one another, give him a shew of Reverence, Honour and Worship, while they are both inwardly estranged and alienated from his Holy and Righte∣ous Life, and wholly strangers to the pure Breathings of his Spirit, in which the acceptable Sacrifice and Worship is only offered up.* 1.707 Hence it is that there is not any thing relating to Man's Duty towards God, which among all sorts of People hath been more vitiated, and in which the Devil hath more prevailed, than in abusing Man's Mind concerning this thing: And as among many other, so among those called Christians, nothing hath been more out of order, and more corrupted, as some Papists, and all Protestants, do acknowledge. As I freely ap∣prove whatsoever the Protestants have Reformed from Papists in this respect; so I meddle not at this time with their Controvesies about it: Only it suffices me, with them, to deny, as no part of the true Worship of God, that abominable Superstition and Idolatry, the Popish Mass,* 1.708 the Adoration of Saints and Angels, the Veneration of Relicks, the Visitation of Sepulchres, and all those other Superstitious Ce∣remonies, Confraternities, and endless Pilgrimages of the Romish Synagogue. Which all may suffice to evince to Protestants, that Antichrist hath wrought more in this,* 1.709 than in any other part of the Christian Religion; and so it concerns them narrowly to con∣sider, whether herein they have made a clear and perfect Reformation; as to which stands the Con∣trovesie

betwixt them and us. For we find many of the Branches lopp'd off by them, but the Root yet remaining; to wit, a Worship acted in and from Man's Will and Spirit, and not by and from the Spirit of God: For the true Christian and Spiritual Worship of God hath been so early lost, and Man's Wisdom and Will hath so quickly and throughly mixed it self herein; that both the Apostasie in this respect hath been greatest, and the Reformation here-from, as to the Evil Root, most difficult. Therefore let not the Reader suddenly stumble at the account of our Proposition in this matter; but hear us patiently in this respect Explain our selves, and I hope (by the assistance of God) to make it appear, that tho' our manner of Speaking and Doctrine seem most singu∣lar and different from all other sorts of Christians; yet it is most according to the purest Christian Reli∣gion, and indeed most needful to be observed and followed. And that there be no ground of mistake (for that I was necessitated to speak in few words, and therefore more obscurely and dubiously, in the Proposition it self) it is fit in the first place to ex∣plain and hold forth our Sense, and clear the State of the Controversie.

* 1.710§. II. And first, let it be considered, That what is here affirmed, is spoken of the Worship of God in Gospel-Times, and not of the Worship that was un∣der or before the Law: For the particular Com∣mands of God to Men then, are not sufficient to Authorize us now, to do the same things; else we might be supposed at present acceptably to offer Sacrifice, as they did, which all acknowledge to be ceased. So that what might have been both Commendable and Acceptable under the Law, may justly now be charged with Superstition, yea, and Idolatry. So that impertinently, in this respect, doth Arnoldus rage against this Proposition, [Exercit. Theolog. sect. 44.] saying; That I deny all publick Wor∣ship, and that, according to me, such as in Enoch's time

publickly began to call upon the Name of the Lord; and such as at the Command of God went twice up to Jeru∣salem to worship; and that Anna, Simeon, Mary, &c. were Idolaters, because they used the publick Worship of these times: Such a Consequence is most imperti∣nent, and no less foolish and absurd, than if I should infer from Paul's Expostulating with the Galatians, for their returning to the Jewish Ceremonies; that he therefore condemned Moses and all the Prophets, as foolish and ignorant, because they used those things: The forward Man, not heeding the dif∣ferent Dispensation of times, ran into this imper∣tinency. Tho' a Spiritual Worship might have been, and no doubt was practised by many under the Law, in great Simplicity; yet will it not follow,* 1.711 that it were no Superstition to use all those Ceremonies that they used, which were by God dispensed to the Jews, not as being Essential to true Worship, or necessary as of themselves for transmitting and entertaining an holy Fellowship betwixt him and his People; but in Condesension to them, who were inclinable to Idolatry. Albeit then in this, as in most other things, the Substance was enjoyed under the Law, by such as were Spiritual indeed; yet was it vailed and surrounded with many Rites and Cere∣monies, which is no ways lawful for us to use now, under the Gospel.

§. III. Secondly; Albeit I say,* 1.712 that this Worship is neither limited to Times, places nor Persons; yet I would not be understood, as if I intended the putting away of all set Times and Places to Wor∣ship: God forbid I should think of such an Opinion. Nay, we are none of those that forsake the Assem∣bling of our selves together; but have even certain Times and Places, in which we carefully meet to∣gether (nor can we be driven therefrom by the Threats and Persecutions of Men) to wait upon God, and worship Him. To meet together we think neces∣sary for the People of God, because,* 1.713 so long as we

are clothed with this outward Tabernacle, there is a necessity to the entertaining of a Joynt and Vi∣sible Fellowship, and bearing of an outward Testi∣mony for God, and seeing of the Faces of one another, that we concur with our Persons, as well as Spirits: To be accompanied with that inward Love and Unity of Spirit, doth greatly tend to encourage and refresh the Saints.

* 1.714But the Limitation we condemn is, that whereas the Spirit of God should be the immediate Actor, Mover, Perswader and Influencer of Man in the particular Acts of Worship, when the Saints are met together, this Spirit is limited in its Operations, by setting up a particular Man or Men to preach and pray in Man's Will; and all the rest are excluded from so much as believing that they are to wait for God's Spirit to move them in such things: And so they neglecting that, which should quicken them in themselves, and not waiting to feel the pure Breathings of God's Spirit, so as to obey them, are led meerly to depend upon the Preacher, and hear what he will say.

* 1.715Secondly; In that these peculiar Men come not thither to meet with the Lord, and to wait for the inward Motions and Operations of his Spirit; and so to pray as they feel the Spirit to breathe through them, and in them; and to preach, as they find themselves acted and moved by God's Spirit, and as he gives utterance; so as to speak a word in season to refresh weary Souls, and as the present Condition and State of the Peoples Hearts require; suffering God by his Spirit both to pre∣pare Peoples Hearts, and also give the Preacher to speak what may be fit and seasonable for them: But he hath hammered together in his Closet, ac∣cording to his own Will, by his Humane Wisdom and Literature, and by stealing the words of Truth from the Letter of the Scriptures, and patching together other Men's Writings and Observations,

so much as will hold him speaking an hour, while the Glass runs; and without waiting or feeling the inward Influence of the Spirit of God,* 1.716 he de∣claims that by hap-hazard, whether it be fit or seasonable for the People's Condition, or no; and when he has ended his Sermon, he saith his Prayer also in his own will; and so there is an end of the business. Which Customary Worship, as it is no ways acceptable to God; so how unfruitful it is, and unprofitable to those that are found in it, the present Condition of the Nations doth sufficiently declare. It appears then, that we are not against set Times for Worship, as Arnoldus against this Pro∣position, Sect. 45. no less impertinently alledgeth; offering needlesly to prove that which is not denied: Only these Times being appointed for outward Conveniency, we may not therefore think, with the Papists, that these days are holy, and lead People into a Superstitious Observation of them;* 1.717 being perswaded, that all Days are alike holy in the sight of God. And albeit it be not my present purpose to make a long Digression concerning the Debates among Protestants, about the First Day of the Week, commonly called the Lord's Day; yet for as much as it comes fitly in here, I shall briefly signifie our sense thereof.

§. IV. We,* 1.718 not seeing any ground in Scripture for it, cannot be so Superstitious, as to believe, that either the Jewish Sabbath now continues, or that the First Day of the Week is the Anti type there∣of, or the true Christian Sabbath; which, with Cal∣vin, we believe to have a more Spiritual Sense: And therefore we know no Moral Obligation by the Fourth Command, or elsewhere, to keep the First Day of the Week more than any other, or any Holi∣ness inherent in it. But first, for as much as it is necessary, that there be some time set apart for the Saints to meet together to wait upon God: And that secondly, it is fit at some times they be freed

from their other outward Affairs: And that thirdly, Reason and Equity doth allow, that Servants and Beasts have some Time allowed them, to be eased from their continual Labour: And that fourthly, it appears, that the Apostles and Primitive Chri∣stians did use the First Day of the Week for these Purposes; We find our selves sufficiently moved for these Causes to do so also, without superstitiously straining the Scriptures for another Reason: Which, that it is not to be there found, many Protestants, yea, Calvin himself, upon the Fourth Command, hath abundantly evinced. And tho' we therefore meet, and abstain from working upon this Day, yet doth not that hinder us from having Meetings also for Worship at other times.

§. V. Thirdly; Tho' according to the Knowledge of God, revealed unto us by the Spirit, through that more fu'l Dispensation of Light, which we be∣lieve the Lord hath brought about in this Day, we judge it our Duty to hold forth that Pure and Spiritual Worship, which is acceptable to God, and answerable to the Testimony of Christ and his Apostles; and likewise to testify against, and deny not only manifest Superstition and Idolatry, but also all formal Will Worship, which stands not in the Power of God:* 1.719 Yet, I say, we do not deny the whole Worship of all those, that have born the Name of Christians, even in the Apostasie, as if God had never heard their Prayers, nor accepted any of them: God forbid we should be so void of Cha∣rity! The latter Part of the Proposition sheweth the contrary. And as we would not be so absurd on the one hand to conclude, because of the Errors and Darkness that many were covered and sur∣rounded with in Babylon, that none of their Prayers were heard or accepted of God; so will we not be so unwary on the other as to conclude, that be∣cause God heard and pitied them, so we ought to continue in these Errors and Darkness, and not

come out of Babylon, when it is by God discovered unto us.* 1.720 The Popish Mass and Vespers I do believe to be, as to the matter of them, abominable Idolatry and Superstition, and so also believe the Protestants; yet will neither I or they affirm, that in the Darkness of Popery no upright-hearted Men, tho' zealous in these Abominations, have been heard of God, or accept∣ed of him: Who can deny,* 1.721 but that both Bernard and Bonaventure, Taulerus, Thomas a Kempis, and divers others have both known and tasted of the Love of God, and felt the Power and Vertue of God's Spirit working with them for their Salvation? And yet ought we not to forsake and deny those Superstitions, which they were found in? The Cal∣vinistical Presbyterians do much upbraid (and I say not without Reason) the Formality and Deadness of the Episcopalian and Lutheran Liturgies; and yet,* 1.722 as they will not deny, but there have been some good Men among them; so neither dare they re∣fuse, but that when that good step was brought in by them, of turning the publick Prayers into the vulgar Tongues, tho' continued in a Liturgy, it was acceptable to God, and sometimes accompa∣nied with his Power and Presence; Yet will not the Presbyterians have it from thence concluded, that the Common Prayers should still continue; so likewise, tho' we should confess, that, through the Mercy and wonderful Condescention of God, there have been upright in Heart, both among Papists and Protestants; yet can we not therefore approve of their Way in the General, or not go on to the upholding of that Spiritual Wor∣ship, which the Lord is calling all to; and so to the testifying against whatsoever stands in the way of it.

§. VI. Fourthly;* 1.723 To come then to the State of the Controversie, as to the publick Worship, we judge it the Duty of all, to be diligent in the Assem∣bling of themselves together (and what we have

been, and are, in this matter, our Enemies in Great Britain, who have used all means to hinder our Assembling together to Worship God, may bear witness) and when Assembled, the great Work of one and all ought to be to wait upon God; and returning out of their own Thoughts and Imagi∣nations, to feel the Lord's Presence, and know a gathering into his Name indeed, where he is in the midst, according to his promise. And as every one is thus gathered, and so met together inwardly in their Spirits, as well as outwardly in their Persons; there the secret Power and Vertue of Life is known to re∣fresh the Soul, and the pure Motions and Breathings of God's Spirit are felt to arise; from which, as Words of Declaration, Prayers or Praises arise, the acceptable Worship is known, which Edifies the Church, and is well pleasing to God. And no Man here limits the the Spirit of God, nor bringeth forth his own conned and gathered Stuff; but every one puts that forth, which the Lord puts into their Hearts: And it's uttered forth not in Man's Will and Wisdom, but in the Evidence and Demonstration of the Spirit,* 1.724 and of Power. Yea, tho' there be not a word spoken, yet is the true Spi∣ritual Worship performed, and the Body of Christ edified; yea, it may, and hath often fallen out among us, that divers Meetings have past without one word; and yet our Souls have been greatly edified and refreshed, and our Hearts wonderfully overcome with the secret Sense of God's Power and Spirit, which without words hath been mi∣nistred from one Vessel to another. This is in∣deed strange and incredible, to the meer natural and carnally-minded Man, who will be apt to judge all time lost, where there is not something spoken, that's obvious to the outward Senses; and therefore I shall insist a little upon this Subject, as one that can speak from a certain Experience, and not by meet Hearsay, of this wonderful and

glorious Dispensation; which hath so much the more of the Wisdom and Glory of God in it, as it's contrary to the Nature of Man's Spirit, Will and Wisdom.

§. VII. As there can be nothing more opposite to the natural Will and Wisdom of Man,* 1.725 than this silent waiting upon God; so neither can it be obtain∣ed, nor rightly comprehended by Man, but as he layeth down his own Wisdom and Will, so as to be content to be throughly subject to God. And therefore it was not preached, nor can be so pra∣ctised, but by such as find no outward Ceremony, no Observations, no Words; yea, not the best and purest Words, even the words of Scripture, able to satisfie their weary and afflicted Souls: Be∣cause where all these may be, the Life, Power, and Virtue, which make such things effectual, may be wanting. Such, I say, were necessitated to cease from all outwards, and to be silent before the Lord; and being directed to that inward Princi∣ple of Life and Light in themselves, as the most excellent Teacher,* 1.726 which can never be removed into a Corner, came thereby to be learned to wait upon God in the measure of Life and Grace received from him, and to cease from their own forward Words and Actings, in the natural Willing and Comprehension, and feel after this inward Seed of Life; that, as it moveth, they may move with it, and be acted by its Power, and influenced, whether to Pray, Preach or Sing. And so from this Principle of Man's being Silent, and not act∣ing in the things of God, of himself, until thus acted by God's Light and Grace in the Heart, did naturally spring that manner of sitting Silent to∣gether, and waiting together upon the Lord. For, many thus principled, meeting together in the pure Fear of the Lord, did not apply them∣selves presently to Speak, Pray or Sing. &c. be∣ing afraid to be found acting forwardly in their

own Wills, but each made it their work to retire inwardly to the Measure of Grace in themselves, not being only Silent as to Words, but even ab∣staining from all their own Thoughts, Imagina∣tions and Desires; so watching in a holy Depen∣dance upon the Lord, and meeting together not only outwardly in one place, but thus inwardly in One Spirit and in One Name of Jesus,* 1.727 which is his Power and Vertue; they come thereby to en∣joy and feel the arisings of this Life; which as it prevails in each particular, becomes as a Flood of Refreshment, and overspreads the whole Meet∣ing: For Man, and Man's Part and Wisdom, being denied and chained down in every Individual, and God exalted, and his Grace in Dominion in the Heart; thus his Name comes to be One in all, and his Glory breaks forth, and covers all; and there is such a holy Awe and Reverence upon every Soul, that if the natural part should arise in any, or the wise part, or what is not one with the Life, it would presently be chained down, and judged out. And when any are through the breaking forth of this Power, constrained to utter a Sentence of Exhortation or Praise or to Breathe to the Lord in Prayer, then all are sensible of it,* 1.728 for the same Life in them answers to it, as in Water, Face answereth to Face. This is that divine and spiritual Worship, which the World neither knoweth nor understandeth, which the Vulture's Eye seeth not into.* 1.729 Yet many and great are the Advantages which my Soul, with many others, hath tasted of hereby, and which would be found of all such as would seriously apply themselves hereun∣to: For when People are gathered thus together, not meerly to hear Men, nor depend upon them; but all are inwardly taught to stay their Minds upon the Lord,* 1.730 and wait for his Appearance in their Hearts; thereby the forward working of the Spirit of Man is stayed and hindred from mixing it self

with the Worship of God; and the Form of this Worship is so naked and void of all outward and worldly Splendor, that all occasion for Man's Wisdom to be excercised in that Superstition and Idolatry, hath no lodging here; and so there be∣ing also an inward quietness and retiredness of Mind, the Witness of God ariseth in the Heart, and the Light of Christ shineth, whereby the Soul com∣eth to see its own Condition. And there being many joyned together in the same work, there is an Inward Travel and Wrestling; and also, as the Measure of Grace is abode in, an overcoming of the Power and Spirit of Darkness; and thus we are often greatly strengthened and renewed in the Spirits of our Minds, without a word; and we enjoy and possess the Holy Fellowship and Com∣munion of the Body and Blood of Christ,* 1.731 by which our inward Man is nourished and fed: Which makes us not to dote upon outward Water and Bread and Wine, in our spiritual Things. Now as many thus gathered together, grow up in the Strength, Power and Vertue of Truth; and as Truth comes thus to have Victory and Dominion in their Souls,* 1.732 then they receive an Utterence, and speak steadily to the Edification of their Brethren, and the pure Life hath a free passage through them; and what is thus spoken, edifieth the Body indeed. Such is the evident cer∣tanity of that divine Strength, that is communicat∣cated by thus meeting together and waiting in Silence upon God, that sometimes when one hath come in, that hath been unwatchful, and wan∣dring in his Mind, or suddenly out of the hurry of outward business, and so not inwardly gathered with the rest; so soon as he retires himself inward∣ly, this Power being in a good measure raised in the whole Meeting, will suddenly lay hold upon his Spirit, and wonderfully help to raise up the Good in him, and beget him into the sense of the

same Power, to the melting and warming of his Heart: Even as the warmth would take hold upon a Man, that is cold, coming into a Stove; or as a Flame will lay hold upon some little combustible matter being near unto it. Yea, if it fall out, that several met together be straying in their Minds, tho' outwardly silent, and so wandering from the measure of Grace in themselves (which, through the working of the Enemy, and negligence of some, may fall out) if either one come in, or may be in, who is watchful, and in whom the Life is raised in a great measure; as that one keeps his place, he will feel a secret Travel for the rest, in a Sympa∣thy with the Seed, which is oppressed in the other, and keep from arising by their Thoughts and Wan∣drings.* 1.733 And as such a faithful one waits in the Light and keeps in this Divine Work, God often∣times answers the secret Travel and Breathings of his own Seed, through such a one; so that the rest will find themselves secretly smitten, without words: and that one will be as a Midwife, through the se∣cret travel of his Soul, to bring forth the Life in them; just as a little Water thrown into a Pump, brings up the rest; whereby Life will come to be raised in all, and the vain Imaginations brought down: And such a one is felt by the rest, to mini∣ster Life unto them without words. Yea some∣times, when there is not a word in the Meeting, but all are silently waiting; if one come in, that is rude and wicked, and in whom the Power of Dark∣ness prevaileth much, perhaps with an intention to mock,* 1.734 or do mischief; if the whole Meeting be gathered into the Life, and it be raised in a good measure, it will strike Terror into such an one, and he will feel himself unable to resist; but by the secret strength and vertue thereof, the power of Darkness in him will be chained down: And if the Day of his Visitation be not expired, it will reach to the measure of Grace in him, and raise it

up to the Redeeming of his Soul. And this we often bear witness of; so as we had hereby fre∣quent occasion, in this respect since God hath ga∣thered us to be a People, to renew this old saying of many, Is Saul also among the Prophets?* 1.735 For not a few have come to be Convinced of the Truth after this manner: Of which I my self, in a part, am a true Witness; who not by strength of Argu∣ments, or by a particular Disquisition of each Do∣ctrine, and Convincement of my Understanding thereby, came to receive and bear witness of the Truth; but by being secretly Reached by this Life. For when I came into the silent Assemblies of God's People, I felt a secret Power among them, which touched my Heart; and as I gave way unto it, I found the Evil weakning in me,* 1.736 and the Good raised up; and so I became thus knit and united un∣to them, hungring more and more after the In∣crease of this Power and Life, whereby I might feel my self perfectly Redeemed. And indeed, this is the surest way to become a Christian; to whom afterwards the Knowledge and Understand∣ing of Principles will not be wanting; but will grow up so much as is needful, as the natural Fruit of this good Root: And such a Knowledge will not be barren nor unfruitful. After this manner, we desire therefore all that come among us to be pro∣selyted; knowing that tho' Thousands should be Convinced in their Understandings of all the Truths we maintain; yet if they were not sensible of this inward Life, and their Souls not changed from Un∣righteousness to Righteousness, they could add nothing to us. For this is that Cement,* 1.737 where∣by we are joyned as to the Lord, so to one ano∣ther; and without this none can Worship with us.* 1.738 Yea, if such should come among us, and from that Understanding and Convincement they have of the Truth, speak ever so true things, and utter them forth with ever so much Excellency of Speech, if

this Life were wanting, it would not edifie us at all; but be as sounding Brass, or a tinkling Cymbal, 1 Cor. 13.1.

* 1.739§. VIII. Our Work then and Worship is, when we meet together, for every one to watch and wait upon God in themselves, and to be gathered from all Visi∣bles thereinto. And as every one is thus stated, they come to find the Good arise over the Evil, and the Pure over the Impure, in which God reveals him∣self, and draweth near to every Individual; and so he in the midst in the General. Whereby each not only partakes of the particular Refreshment and Strength which comes from the Good in himself, but is a sharer of the whole Body, as being a li∣ving Member of the Body, having a Joint Fellow∣ship and Communion with all. And as this Wor∣ship is stedfastly preached, and kept to, it becomes easie; tho' it be very hard at first to the Natural Man, whose roving Imaginations, and running Worldly Desires are not so easily brought to silence. And therefore the Lord often-times, when any turn towards him, and have true desires thus to wait upon him, and find great difficulty through the unstayedness of their Minds, doth in condescen∣tion and compassion cause his Power to break forth in a more strong and powerful manner. And when the Mind sinks down, and waits for the Appearance of Life, and that the Power of Darkness in the Soul wrestles and works against it, then the good Seed, as it ariseth, will be found to work as Phy∣sick in the Soul; especially if such a weak one be in the Assembly of divers others, in whom the Life is arisen in greater dominion: And through the contrary workings of the Power of Darkness, there will be found an inward striving in the Soul,* 1.740 as really in the Mystery, as ever Esau and Jacob strove in Rebe••kah's Womb. And from this Inward Tra∣vel, while the Darkness seeks to obscure the Light, and the Light breaks through the Darkness, (which

always it will do, if the Soul give not its strength to the Darkness) there will be such a painful Travel found in the Soul, that will even work upon the out∣ward Man; so that oftentimes, through the working thereof, the Body will be greatly shaken; and many Groans, and Sighs, and Tears, even as the pangs of a Woman in Travel, will lay hold upon it; yea, and this not only as to one, but when the Enemy (who, when the Children of God assemble together, is not wanting to be present, to see if he can lett their Comfort) hath prevailed in any measure in a whole Meeting, and strongly worketh against it, by spreading and propagating his dark Power, and by drawing out the Minds of such as are met, from the Life in them; as they come to be sensible of this Power of his, that Works against them, and to wrestle with it by the Armour of Light, sometimes the Power of God will break forth into a whole Meeting; and there will be such an inward Travel,* 1.741 while each is seeking to overcome the Evil in them∣selves, that by the strong contrary workings of these opposite Powers (like the going of two contrary Tides) every Individual will be strongly exercised, as in a Day of Battle; and thereby Trembling and a Motion of Body will be upon most, if not upon all: Which, as the Power of Truth prevails, will from Pangs and Groans, end with a sweet sound of Thanks∣giving and Praise. And from this,* 1.742 the Name of Quakers, i. e. Tremblers, was first Reproachfully cast upon us; which, tho' it be none of our choosing, yet in this respect we are not ashamed of it; but have rather reason to rejoyce therefore, even that we are sensible of this Power, that hath oftentimes laid hold upon our Adversaries, and made them yield unto us, and joyn with us, and confess to the Truth, be∣fore they had any distinct or discursive Knowledge of our Doctrine; so that sometimes many at one Meeting have been thus Convinced: And this Power would sometimes also reach to, and wonderfully

work even in little Children, to the Admiration and Astonishment of many.

* 1.743§. IX. Many are the Blessed Experiences, which I could relate of this Silence, and manner of Worship; yet do I not so much commend and speak of Silence, as if we had a Law in it to shut out Praying or Preach∣ing, or tied our selves thereunto; not at all: For as our Worship consisteth not in the Words, so neither in Silence, as Silence; but in an holy dependence of the Mind upon God: From which Dependence, Silence necessa∣rily follows in the first place, until Words can be brought forth, which are from God's Spirit. And God is not wanting to move in his Children, to bring forth Words of Exhortation or Prayer, when it is needful; so that of the many Gatherings and Meet∣ings of such as are convinced of the Truth, there is scarce any, in whom God raiseth not up some or other to minister to his Brethren; that there are few Mettings that are altogether silent. For when many are met together in this one Life and Name, it doth most naturally and frequently excite them to pray to, and praise God, and stir up one another by Mutual Exhortation and instructions; yet we judge it needful, there be in the first place some time of Silence; during which, every one may be gathered inward to the Word and Gift of Grace, from which he that ministreth, may receive strength to bring forth what be ministreth; and that they that hear may have a sense to discern betwixt the precious and the vile, and not to hurry into the Exercise of these things, so soon as the Bell rings, as other Christians do. Yea, and we doubt not, but assuredly know, that the Meeting may be good and refreshful, tho' from the sitting down, to the rising up thereof, there hath not been a word as outwardly spoken;* 1.744 and yet Life may have been known to abound in each particular, and an inward growing up therein and thereby; yea, so as words might have been spoken acceptably, and from the Life: Yet there being no absolute necessity

laid upon any so to do, all might have chosen rather quietly and silently to possess and enjoy the Lord in themselves. Which is very sweet and comfortable to the Soul, that hath thus learned to be gathered out of all its own Thoughts and Workings, to feel the Lord to bring forth both the Will and the Deed; which many can declare by a blessed Experience. Tho' indeed it cannot but be hard for the natural Man to receive or believe this Doctrine: And there∣fore it must be rather by a sensible Experience, and by coming to make Proof of it, than by Arguments, that such can be convinced of this thing; seeing it is not enough to believe it, if they come not also to enjoy and possess it. Yet in Condesension to, and for the sake of such as may be the more willing to apply themselves to the Practise and Experience hereof, that they found their Understandings con∣vinced of it, and that it is founded upon the Scripture and Reason; I find a freedom of Mind to add some few Considerationss of this kind, for the Confirma∣tion hereof, besides what it is before mentioned of our Experience.

§. X.* 1.745 That to wait upon God and to watch before him, is a Duty incumbent upon all, I suppose none will deny; and that this also is a part of Worship, will not be called in question: Since there is scarce any other so frequently commanded i•• the Holy Scriptures, as may appear from Psalm 27.14. & 37.7.34. Prov. 20.22. Isai. 30.18. Hosea 12.6. Zach. 3.8. Mat. 24.42. & 25.13. & 26.41. Mark 13.33. & 35.37. Luke 21.36. Acts 1.4. & 20.31. 1 Cor. 16.13. Col. 4.2. 1 Thess. 5.6. 2 Tim. 4.5. 1 Pet. 4.7. Also this Duty is often recommended with very great and precious Promises, as Psalm 25.3. & 37.9. & 69.6. Isai. 42.23. Lam. 3.25, 26. They that wait upon the Lord, shall renew their strength, &c. Isai. 40.31. Now, how is this waiting upon God, or watching before him, but by this Silence, of which we have spoken? Which, as it is in it self a great and

principal Duty, so it necessarily in order both of Na∣ture and Time precedeth all other. But that it may be the better and more perfectly understood, as it is not only an outward Silence of the Body, but an inward Silence of the Mind, from all its own Imaginations and self-cogitations; let it be considered, according to Truth, and to the Principles & Doctrines heretofore affirmed and proved, that Man is to be considered in a twofold respect, to wit, in his natural, unregenerate and fallen State; and in his spiritual & renewed Con∣dition; from whence ariseth that distinction of the Natural and Spiritual Man, so much used by the Apo∣stle, and heretofore spoken of. Also these two Births of the Mind, proceed from the two Seeds in Man re∣spectively; to wit, the good Seed and the evil: And from the evil Seed doth not only proceed all manner of gross and abominable Wickedness and profanity,* 1.746 but also Hypocrisie, and those Wickednesses, which the Scripture calls spiritual; because it is the Serpent working in and by the Natural Man in things that are spiritual; which having a shew and appearance of Good, are so much the more hurtful and danger∣ous, as it is Satan transformed and transforming himself into an Angel of Light: And therefore doth the Scrip∣ture so pressingly and frequently (as we have here∣tofore had occasion to observe) shut out and exclude the Natural Man from medling with the things of God, denying his endeavours therein, tho' acted and performed by the most eminent of his Parts, as of Wisdom and Utterance.

Also this spiritual Wickedness is of two sorts, tho' both one in kind, as proceeding from one Root, yet differing in their Degrees, and in the Subjects also sometimes. The one is, when as the Natural Man, medling with, and working in the things of Religion, doth,* 1.747 from his own Conceptions and Divinations, affirm or purpose wrong and erroneous Notions and Opinions of God, and things Spiritual, and invent Superstitions, Ceremonies, Observations and Rites

in Worship; from whence have sprung all the He∣resies and Superstitions that are among Christians. The other is, when as the Natural Man, from a meer Conviction of his Understanding, doth in the forwardness of his own will, and by his own natu∣ral strength, without the influence and leading of God's Spirit, go about either in his Understanding to imagine, conceive, or think of the things of God, or actually to perform them by Preaching or Praying. The first is a missing both in Matter and Form; the second is a retaining of the Form, without the Life and Substance of Christianity;* 1.748 because Christian Re∣ligion consisteth not in a meer Belief of true Doct∣rines, or a meer Performance of Acts good in themselves; or else the bare Letter of the Scrip∣ture, tho' spoken by a Drunkard, or a Devil, might be said to be Spirit and Life, which I judge none will be so absurd as to affirm: And also it would follow, that where the Form of Godliness is, there the Power is also; which is contrary to the express words of the Apostle. For the Form of Godliness cannot be said to be, where either the Notions and Opinions believed are erroneous and ungodly, or the Acts performed evil and wicked; for then it would be the Form of Ungodliness, and not of Godliness: But of this further hereafter, when we shall speak particularly of Preaching and Praying. Now, tho' this last be not so bad as he former, yet it hath made way for it: For Men having first de∣parted from the Life and Substance of true Religion and Worship to wit, from the inward Power and Vertue of the Spirit, so as therein to Act, and thereby to have all their Actions enlivened, have only retain'd the Form and Shew, to wit, the true Words and Ap∣pearance: And so acting in their own natural and unrenewed Wills in this Form, the Form could not but quickly decay, and be vitiated. For the work∣ing and active spirit of Man could not contain it self within the Simplicity and plainess of Truth; but

giving way to his own numerous Inventions and Imaginations, began to vary in the Form, and adapt to it his own Inventions; until, by degrees, the Form of Godliness, for the most part, came to be lost, as well as the Power. For this kind of Ido∣latry,* 1.749 whereby Man loveth, idolizeth, and huggeth his own Conceptions, Inventions, and Product of his own Brain, is so incident unto him, and seated in his fallen Nature; that so long as his natural spirit is the first Author and Actor of him, and is that, by which he only is guided and moved in his Worship towards God, so as not first to wait for another Guide to direct him; he can never perform the pure Spiritual Worship, nor bring forth any thing, but the fruit of the first, fallen, natural and corrupt Root. Wherefore the time appointed of God being come, wherein by Jesus Christ he hath been pleased to Restore the true Spiritual Worship; and the outward Form of Wor∣ship,* 1.750 which was appointed by God to the Jews, and whereof the manner and time of its perfor∣mance was particularly determined by God him∣self, being come to an end, we find that Jesus Christ, the Author of the Christian Religion, pre∣scribes no set Form of Worship to his Children, un∣der the more pure Administration of the New Covenant; * 1.751 save that he only tells them, That the Worship now to be performed is Spiritual, and in the Spirit.

And it's especially to be observed, that in the whole New Testament there is no order nor Com∣mand given in this thing, but to follow the Reve∣lation of the Spirit, save only that general, of Meeting together; a thing dearly owned, and dili∣gently practised by us, as shall hereafter more ap∣pear. True it is, mention is made of the Duties of Praying, Preaching and Singing;* 1.752 but what Order or Method should be kept in so doing, or that pre∣sently they should be set about so soon as the Saints are gathered, there is not one word to be found: Yea, these Duties (as shall afterwards be made ap∣pear) are always annexed to the Assistance, Lead∣ings and Motions of God's Spirit. Since then Man in his Natural State, is thus excluded from acting or moving in things Spiritual, how or what way shall he exercise this first and previous Duty of Waiting upon God, but by silence,* 1.753 and by bringing that Natural part to silence? Which is no other ways, but by abstaining from his own Thoughts and Imaginations, and from all the Self-workings and Motions of his own Mind, as well in things materially good, as evil; that he being silent, God may speak in him and the good Seed may arise. This, tho' hard to the Natural Man, is so answerable to Reason, and even Natural Experience in other things, that it cannot be denied. He that com∣eth to learn of a Master, if he expect to hear his Master, and be instructed by him,* 1.754 must not conti∣nually be speaking of the matter to be taught, and never be quiet; otherwise how shall his Ma∣ster have time to instruct him? Yea, tho' the Scholar were never so earnest to learn the Science; yet would the Master have reason to reprove him as untoward and indocile; if he would always be medling of himself, and still speaking, and not wait in silence patiently to hear his Master in∣structing and teaching him; who ought not to open his Mouth, until by his Master he were com∣manded

and allowed so to do. So also, if one were about to attend a great Prince,* 1.755 he would be thought an impertinent and imprudent Ser∣vant, who, while he ought patiently and readily to wait, that he might answer the King when he speaks, and have his Eye upon him, to observe the least Motions and Inclinations of his Will, and to do accordingly, would be still deafening him with Discourse, tho' it were in Praises of him; and run∣ning to and fro, without any particular and imme∣diate Order to do things, that perhaps might be good in themselves, or might have been com∣manded at other times to others: Would the Kings of the Earth accept of such Servants or Service?* 1.756 Since then we are commanded to Wait upon God diligently; and in so doing it is promised, that our Strength shall be renewed; this Waiting can∣not be performed but by a silence, or cessation of the Natural part on our side: Since God manifests himself not to the outward Man, or Senses, so much as to the inward, to wit, to the Soul and Spirit.* 1.757 If the Soul be still thinking and working in her own Will, and busily exercised in her own Imaginations, tho' the matters, as in themselves, may be good concerning God; yet thereby she in∣capacitates her self from discerning the still, small Voice of the Spirit, and so hurts her self greatly, in that she neglects her chief Business of Waiting upon the Lord: Nothing less, than if I should busie my self, crying out and speaking of a Business, while in the mean time I neglect to hear One who is quietly whispering into my Ear, and in∣forming me in those things, which are most need∣ful for me to hear and know concerning that Bu∣siness. And since it is the chief Work of a Christi∣an to know the natural Will in its own proper Motions crucified, that God may both move in the Act and in the Will; the Lord chiefly regards this profound Subjection and Self-denial. For some Men

please themselves as much,* 1.758 and gratifie their own sensual Wills and Humors in high and curious Spe∣culations of Religion, affecting a Name and Reputa∣tion that way; or because those things by Custom, or other ways, are become pleasant and habitual to them, tho' not a whit more Regenerated,* 1.759 or inwardly Sanctified in their Spirits; as others gra∣tifie their Lust in Actions of Sensuality: And there∣fore both are alike hurtful to Men, and sinful in the sight of God; it being nothing but the meer fruit and effect of Man's natural and unrenewed will and spirit. Yea, should one (as many no doubt do) from a sense of Sin, and fear of Punish∣ment, seek to terrifie themselves from Sin,* 1.760 by multiplying thoughts of Death, Hell and Judgment, and by presenting to their Imaginations the Hap∣piness and Joys of Heaven, and also by multiplying Prayers and other Religious Performances; as these things could never deliver him from one Iniqui∣ty, without the secret and inward Power of God's Spirit and Grace, so would they signifie no more, than the Fig-leaves, wherewith Adam thought to cover his Nakedness. And seeing, it is only the Product of Man's own natural Will, proceeding from a Self-love, and seeking to save himself, and not arising purely from that Divine Seed of Righte∣ousness, which is given of God to all, for Grace and Salvation, it is rejected of God, and no ways acceptable unto him; since the Natural Man, as Natural, while he stands in that State, is with all his Arts, Parts and Actings, reprobated by him. This great duty then of waiting upon God,* 1.761 must needs be exercised in Man's denying Self, both inwardly and outwardly, in a still and meer de∣pendance upon God, in abstracting from all the Workings, Imaginations and Speculations of his own Mind; that being emptied, as it were, of him∣self, and so throughly crucified to the natural Pro∣ducts thereof, he may be fit to receive the Lord,

who will have no Co-partner nor Co-rival of his Glory and Power. And Man being thus stated, the little Seed of Righteousness, which God hath planted in his Soul, and Christ hath purchased for him, even the measure of Grace and Life (which is burthened and crucified by Man's natural Thoughts and Imaginations) receives a place to arise, and becometh a holy Birth,* 1.762 and Geniture in Man; and is that Divine Air, in and by which Man's Soul and Spirit comes to be leavened: And by wait∣ing therein, he comes to be accepted in the sight of God, to stand in his Presence, hear his Voice, and observe the Motions of his holy Spirit. And so Man's place is to wait in this; and as hereby there are any objects presented to his Mind con∣cerning God, or things relating to Religion, his Soul may be exercised in them without hurt, and to the great profi•• both of himself and others; because those things have their rise not from his own Will, but from God's Spirit. And therefore, as in the arisings and movings of this, his Mind is still to be exercised in Thinking and Meditating; so also in the more obvious acts of Preaching and Praying:* 1.763 And so it may hence appear, we are not against Meditation, as some have sought falsly to infer from our Doctrine; but we are against the Thoughts and Imaginations of the natural Man, in his own Will,* 1.764 from which all Errors and He∣resies concerning the Christian Religion, in the whole World, have proceeded. But if it please God at any time, when one or more are waiting upon him, not to present such objects, as give them occasion to exercise their Minds in Thoughts and Imaginations, but purely to keep them in this holy Dependence; and as they persist therein, to cause this secret Refreshment, and the pure In∣comes of his holy Life, to flow in upon them; then they have good reason to be content, because by this (as we know by good and blessed Expe∣rience)

the Soul is more strengthened, renewed, and confirmed in the Love of God, and armed against the Power of Sin, than any way else:* 1.765 This being a fore-taste of that real and sensible Enjoyment of God, which the Saints in Heaven daily possess; which God frequently affords to his Children here, for their Comfort and Encourage∣ment, especially when they are assembled together to wait upon him.

§. XI. For there are two contrary Powers, or Spirits;* 1.766 to wit, the Power and Spirit of this World, in which the Prince of Darkness bears rule, and over as many as are acted by it and work from it; and the Power or Spirit of God in which God worketh, and bear∣eth rule, and over as many as act in and from it. So whatever be the things that a Man thinketh of, or acteth in, however Spiritual or Religious, as to the Notion or Form of them, so long as he acteth and moveth in the natural and corrupt Spirit and Will; and not from, in and by the Power of God, he sinneth in all, and is not accepted of God.* 1.767 For hence both the plowing and praying of the Wicked is sin: As also whatever a Man acts in and from the Spirit and Power of God, having his Understand∣ing and Will influenced and moved by it, whether it be Actions Religious, Civil, or even Natural, he is accepted in so doing in the sight of God, and is blessed in them. From what is said,* 1.768 it doth ap∣pear, how frivolous and Impertinent their Objection is, that say, they wait upon God in Praying and Preach∣ing; since Waiting doth of it self imply a passive Dependence, rather than an Acting. And since it is,* 1.769 and shall yet be more shewn, that Preaching and Praying without the Spirit, is an offending of God, not a waiting upon him; and that Praying and Preaching by the Spirit, pre-supposes necessarily a silent waiting, for to feel the motions and influence of the Spirit to lead thereunto; and lastly, that in several of these places, where Praying is command∣ed,

as Mat. 26.41. Mark. 13.33. Luke. 21.36. 1 Pet. 4.7. Watching is specially prefixed, as a previous Preparation thereunto; so that we do well and certainly conclude, that since Waiting and Watching are so particularly commanded and recommend∣ed, and cannot be truly performed, but in this in∣ward Silence of the Mind from Men's own Thoughts and Imaginations; this Silence is and must necessa∣rily be a special and principal part of God's Wor∣ship.

* 1.770§. XII. But Secondly; The Excellency of this silent waiting upon God doth appear, in that it is impossi∣ble for the Enemy, viz. the Devil, to counterfeit it, so as for any Soul to be deceived or deluded by him in the Exercise thereof. Now in all other matters, he may mix himself in with the natural Mind of Man, and so, by transforming himself, he may de∣ceive the Soul, by busying it about things perhaps innocent in themselves, while yet he keeps them from beholding the pure Light of Christ, and so from knowing distinctly his Duty, and doing of it. For that Envious Spirit of Man's Eternal Happiness knoweth well how to accommodate himself, and fit his Snares, for all the several Dispositions and Inclinations of Men: If he find one not fit to be engaged with gross Sins, or Worldly Lust, but ra∣ther averse from them, and Religiously inclined, he can fit himself to beguile such an one, by suf∣fering his Thoughts and Imaginations to run upon Spiritual matters, and so hurry him to work, act, and meditate in his own Will. For he well knoweth, that so long as Self bears rule, and the Spi∣rit of God is not the principal and chief Actor, Man is not put out of his reach:* 1.771 So therefore he can ac∣company the Priest to the Altar, the Preacher to the Pulpit, the Zealot to his Prayers; yea, the Doctor and Professor of Divinity to his Study; and there he can chearfully suffer him to labour and work among his Books, yea, and help him to find out and invent sub∣tile

Distinctions and Quiddities, by which both his Mind, and others through him, may be kept from heeding God's Light in the Conscience, and waiting upon him. There is not any Exercise whatsoever, wherein he cannot enter, and have a chief place, so as the Soul many times cannot discern it, ex∣cept in this alone: For he can only work in and by the Natural Man, and his Faculties, by secretly acting upon his Imagnations and Desires, &c. and therefore, when he (to wit, the Natural Man) is silent, there he must also stand. And therefore when the Soul comes to this Silence, and as it were is brought to nothingness as to her own work∣ings, then the Devil is shut out; for the pure Pre∣sence of God, and shining of his Light he cannot abide, because so long as a Man is thinking and meditating as of himself, he cannot be sure, but the Devil is influencing him therein; but when he comes wholly to be silent, as the pure Light of God shines in upon him, then he is sure that the Devil is shut out; for beyond the Imaginations he can∣not go, which we often find by sensible Experi∣ence. For he that of Old is said to have come to the gathering together of the Children of God, is not wanting to come to our Assemblies. And indeed he can well enter and work in a Meeting, that's silent only as to words, either by keeping the Minds in various Thoughts and Imaginations, or by stupifying them, so as to overwhelm them with a spirit of heaviness and slothfulness: But when we retire out of all, and are turned in, both by be∣ing diligent and watchful upon the one hand, and also silent and retired out of all our Thoughts upon the other; as we abide in this sure place, we feel our selves out of his reach. Yea, oftentimes the Power and Glory of God will break forth and appear, just as the bright Sun through many Clouds and Mists, to the dispelling of that Power of Darkness; which will also be sensibly felt, seeking to cloud and

darken the Mind, and wholly to keep it from purely waiting upon God.

* 1.772§. XIII. Thirdly; The Excellency of this Worship doth appear, in that it can neither be stopped, nor interrupted by the Malice of Men or Devils, as all others can. Now Interruptions and Stop∣pings of Worship, may be understood in a two-fold respect, either as we are hindred from Meet∣ing, as being outwardly by Violence separated one from another; or when permitted to Meet together, as we are interrupted by the Tumult, Noise and Confusion, which such as are Malicious may use to molest or distract us. Now in both these re∣spects, this Worship doth greatly over-pass all others; For how far so ever People be separate or hin∣dered from coming together, yet as every one is inwardly gathered to the measure of Life in him∣self, there is a secret Unity and Fellowship enjoyed, which the Devil and all his Instruments can never break or hinder. But secondly; It doth as well ap∣pear as to those Molestations which occur, when we are met together, what advantage this True and spiritual Worship gives us, beyond all others; seeing in despight of a thousand Interruptions and Abuses, one of which were sufficient to have stop∣ped all other sorts of Christians, we have been able, through the Nature of this Worship, to keep it uninterrupted as to God; and also, at the same time, to shew forth an Example of our Christian Patience towards all, even oftentimes to the reach∣ing and convincing of our Opposers. For there is no sort of Worship used by others, which can subsist (tho' they be permitted to meet) unless they be either Authorized and Protected by the Magistrate, or defend themselves with the Arm of Flesh: But we at the same time exercise Wor∣ship towards God, and also patiently bear the Reproaches and Ignominies, which Christ prophesied should be so incident and frequent to Christians.

For now can the Papists say their Mass, if there be any there to disturb and interrupt them? Do but take away the Mass Book the Cha••ice,* 1.773 the Host, or the Priest's Garments; yea, do but spill the Water, or the Wine, or blow out the Candles (a thing quickly done) and the whole business is marred, and no Sacrifice can be offered.* 1.774 Take from the Lutherans, or Episcopa••ians, their Liturgy or Common Prayer-Book, and no Service can be said. Remove from the Calvinists, Arminians, Socinians, Independents, or Anabaptists, the Pulpit, the Bible, and the Hour Glass; or make but such a Noise, as the Voice of the Preacher cannot be heard; or disturb him but so, before he come; or strip him of his Bible or his Books, and he must be dumb: For they all think it an Heresie, to wait to speak as the Spirit of God giveth utterance; and thus easily their whole Worship may be marred. But when People meet together, and their Worship consist∣eth not in such outward Acts, and they depend not upon any ones speaking; but meerly sit down to wait upon God, and to be gathered out of all Visibles, and to feel the Lord in Spirit; none of these things can hinder them, of which we may say of a truth, We are sensible Witnesses. For when the Magistrates, stirred up by the Malice and Envy of our Opposers, have used all means possible (and yet in vain) to deter us from meeting together, and that openly and publickly in our own hired Houses, for that purpose; both Death, Banish∣ments, Imprisonments, Finings, Beatings,* 1.775 Whip¦pings, and other such Devilish Inventions, have proved ineffectual to terrifie us from our holy As∣semblies. And we having, I say, thus oftentimes purchased our Liberty to meet, by deep Sufferings; our Opposers have then taken another way, by turning in upon us the worst and wickedest People, yea, the very Off-scourings of Men, who by all man∣ner of inhumane, beastly and bruitish Behaviour, have

sought to provoke us, weary us, and molest us; but in vain. It would be almost incredible to de∣clare, and indeed a shame, that among Men pre∣tending to be Christians, it should be mentioned, what things of this kind Men's Eyes have seen, and I my self, with others, have shared of, in Suf∣fering! There they have often beaten us, and cast water and dirt upon us; there they have danced, leaped, sung, and spoken all manner of profane and ungodly words; offered Violence, and shameful Be∣haviour, to grave Women and Virgins; jeered, mocked and scoffed, asking us, If the Spirit was not yet come? And much more, which were tedious here to relate: And all this while we have been seriously and silently sitting together, and waiting upon the Lord. So that by these things our inward and spiritual Fellowship with God, and one with another, in the pure Life of Righteousness, hath not been hindered. But on the contrary, the Lord know∣ing our Sufferings and Reproaches for his Testi∣mony's sake, hath caused his Power and Glory more to abound among us, and hath mightily re∣freshed us by the sense of his Love, which hath filled our Souls; and so much the rather, as we found our selves, gathered into the Name of the Lord,* 1.776 which is the strong Tower of the Righteous; whereby we felt our selves sheltered from re∣ceiving any inward hurt through their Malice: And also that he had delivered us from that vain Name and Profession of Christianity, under which our Opposers were not ashamed to bring forth those bitter cursed Fruits. Yea, sometimes in the midst of this Tumult and Opposition, God would Powerfully move some or other of us by his Spirit, both to testifie of that Joy, which not∣withstanding their Malice we enjoyed, and power∣fully to declare, in the Evidence and Demonstra∣tion of the Spirit, against their Folly and Wicked∣ness; so as the Power of Truth hath brought them

to some measure of Quietness and Stilness, and stop'd the impetuous Streams of their Fury and Madness:* 1.777 That as even of old Moses by his Rod divided the Waves of the Red Sea, that the Israelites might pass; so God hath thus by his Spirit made a way for us in the midst of this Raging Wickedness, peaceably to en∣joy and possess him, and accomplish our Worship to him: So that sometimes upon such Occasions several of our Opposers and Interrupters have hereby been con∣vinced of the Truth, and gathered from being Perse∣cutors, to be Sufferers with us. And let it not be for∣gotten, but let it be inscribed,* 1.778 and abide for a constant Remembrance of the thing, that in these Beastly and Bruitish Pranks, used to molest us in our Spiritual Meet∣ings, none have been more busie, than the Young Stu∣dents of the Universities, who were learning Philosophy and Divinity (so call'd) and many of them preparing themselves for the Ministry. Should we commit to Writing all the Abominations committed in this re∣spect by the young Fry of the Clergy, it would make no small Volume; as the Churches of Christ, gathered into his Pure Worship in Oxford and Cambridge in England, and Edenburgh and Aberdeen in Scotland, where the Universities are, can well bear witness.

§. XIV. Moreover, in this we know,* 1.779 that we are partakers of the New Covenant's Dispensation, and Disciples of Christ indeed, sharing with him in that Spiritual Worship, which is performed in the Spirit and in Truth; because as he was, so are we in this World. For the Old Covenant Worship had an out∣ward Glory, Temple, and Ceremonies, and was full of outward Splendor and Majesty, having an out∣ward Tabernacle and Altar, beautified with Gold, Silver, and Precious Stone; and their Sacrifices were tied to an outward, particular Place, even the out∣ward Mount Sion; and those that prayed, behoved to pray with their Faces towards that outward Tem∣ple: And therefore all this behoved to be protected by an outward Arm. Nor could the Jews peace∣ably

have enjoyed it, but when they were secured from the Violence of their outward Enemies: And therefore when at any time their Enemies prevailed over them, their Glory was darkned, and their Sacrifices stopped; and the Face of their Worship marred: Hence they Complain, Lament and Bewail the destroying of the Temple as a Loss irreparable. But Jesus Christ,* 1.780 the Author and Instructor of the New Covenant-Worship, testifies, that God is neither to be Worshipped in this, nor that place; but in the Spirit and in Truth: And forasmuch as his Kingdom is not of this World, neither doth his Worship consist in it, or need either the Wisdom, Glory, Riches, or Splendor of this World, to Beautifie or Adorn it; nor yet the outward Power or Arm of Flesh to main∣tain, uphold, or protect it; but it is and may be performed by those that are Spiritually minded, not withstanding all Opposition, Violence, and Malice of Men; because it being purely Spiritual, it is out of the reach of Natural Men to interrupt or molest it. Even as Jesus Christ, the Author thereof, did enjoy and possess his Spiritual Kingdom, while Oppressed, Persecuted, and P••ejected of Men, and as in despite of the Malice and Rage of the Devil, he spoiled Prin∣cipalities and Powers, triumphing over them, and through Death destroyed him, that had the Power of Death, that is,* 1.781 the Devil; so also all his Followers both can and do Worship him, not only without the Arm of Flesh to protect them, but even when Oppressed. For their Worship being Spiritual, is by the Power of the Spirit defended and maintained:* 1.782 but such Worships as are Carnal, and consist in Carnal and Outward Cere∣monies and Observations, need a Carnal and Outward Arm to protect and defend them, else they cannot stand and subsist. And therefore it appears, that the several Worships of our Opposers, both Papists and Protestants, are of this kind, and not the true Spiritual and New Covenant-Worship of Christ; because, as hath been observed, they cannot stand without the Pro∣tection

or Countenance of the outward Magistrate, neither can be performed, if there be the least Op∣position: For they are not in the Patience of Jesus, to serve & worship him with Sufferings, Ignominies, Calumnies and Reproaches. And from hence have sprung all those Wars, Fightings, & Bloodshed among Christians, while each by the Arm of Flesh endea∣vour'd to defend and protect their own Way and Worship: And from this also spr••ng up that Mon∣strous Opinion of Persecution; of which we shall speak more at length hereafter.

§. XV. But Fourthly; The Nature of this Worship,* 1.783 which is performed by the Operation of the Spirit, the Natural Man being silent, doth appear from these words of Christ, John 4.23, 24. But the hour cometh, & now is, when the true Worshippers shall Worship the Fa¦ther in Spirit & in Truth: For the Father seeketh such to worship him. God is a Spirit, and they that worship him, must worship him in Spirit & in Truth. This Testimony is the more especially to be observed, for that it is both the first, chiefest, and most ample Testimony, which Christ gives us of his Christian Worship, as different and contra distinguished from that under the Law. For First, he sheweth, that the Season is now come, wherein the Worship must be in Spirit & in Truth; for the Father seeketh such to worship him: So then it is no more a Worship consisting in outward Observations, to be performed by Man at set Times or Opportunities, which he can do in his own Will, and by his own Natural Strength; for else it would not differ in Matter, but only in some Circumstances, from that under the Law. Next,* 1.784 as for a Reason of this Wor∣ship, we need not to give any other, and indeed none can give a better, than that which Christ giveth, which I think should be sufficient to satisfie every Christian, to wit, GOD is a SPIRIT, and they that worship him, must worship him in Spirit & in Truth. As this ought to be received, because it is the words of Christ, so also it is founded upon so clear a De∣monstration

of Reason, as sufficiently evidenceth its Verity. For Christ excellently argues from the Analogy that ought to be betwixt the Object, and the Worship directed thereunto:

Arg.

• God is a Spirit;
• Therefore he must be worshiped in Spirit.

This is so certain, that it can suffer no Contra∣diction; yea, and this Analogy is so necessary to be minded, that under the Law, when God insti∣tuted and appointed that Ceremonial Worship to the Jews, because that Worship was Outward, that there might be an Analogy; he saw it necessary to Condescend to them as in a special manner, to dwell betwixt the Cherubims within the Tabernacle, and afterwards to make the Temple of Jerusalem in a sort his habitation,* 1.785 and cause something of an out∣ward Glory and Majesty to appear, by causing Fire from Heaven to consume the Sacrifices, and filling the Temple with a cloud: Through and by which Mediums, Visible to the outward Eye, he mani∣fested himself proportionably to that Outward Worship, which he had Commanded them to per∣form. So now under the New Covenant, he seeing meet in his Heavenly Wisdom to lead his Children in a path more Heavenly and Spiritual, and in a Way both more easie and familiar; and also purposing to disappoint Carnal & Outward Observations, that his may have an Eye more to an inward Glory and King∣dom, than to an outward, he hath given us for an Example hereof, the Appearance of his Beloved Son,* 1.786 the Lord Jesus Christ, who (instead that Moses delivered the Israelites out of their outward bondage, and by outwardly destroying their Enemies) hath delivered and doth deliver us by Suffering, and Dying by the Hands of his Enemies; thereby Tri∣umphing over the Devil, and his, and our inward Enemies, and delivering us there-from. He hath also instituted an Inward and Spiritual Worship: So that God now tieth not his People to the Temple of

Jerusalem, nor yet unto outward Ceremonies and Observations; but taketh the Heart of every Christian for a Temple to dwell in; and there im∣mediately appeareth, and giveth him direction how to serve him in any outward acts. Since, as Christ argueth, God is a Spirit, he will now be worshiped in the Spirit, where he reveals him∣self, and dwelleth with the contrite in heart. Now, since it is the Heart of Man that now is become the Temple of God, in which he will be worship∣ped, and no more in particular outward Temples, (since as blessed Stephen said, out of the Prophet, to the Professing Jews of Old, The Most High dwel∣leth not in Temples made with hands) as before the Glory of the Lord descended to fill the outward Temple, it behoved to be purified and cleansed and all polluted stuff removed out of it; yea, and the place for the Tabernacle was overlaid with Gold, the most precious, clean, and clearest of Metals: So also before God be worshipped in the inward Temple of the Heart, it must also be purified of its own Filth, and all its own Thoughts and Imaginations, that so it may be fit to receive the Spirit of God, and to be acted by it. And doth not this directly lead us to that inward Si∣lence, of which we have spoken, and exactly point∣ed out? And further, This Worship must be in Truth; intimating, that this Spiritual Worship, thus acted, is only and properly a true Worship; as being that which, for the Reasons above ob∣served, cannot be counterfeited by the Enemy, nor yet performed by the Hypocrite.

§. XVI. And tho' this Worship be indeed very different from the divers established invented Wor∣ships among Christians, and therefore may seem strange to many; yet hath it been testified of, commended and practised, by the most Pious of all sorts, in all Ages, as by many evident Testimonies might be proved. So that from the professing

and practising thereof, the Name of Mysticks hath arisen, as of a certain Sect, generally commended by all;* 1.787 whose Writings are full both of the Expla∣nation and of the Commendation of this sort of Worship; where they plentifully assert this inward Introversion and Abstraction of the Mind, as they call it, from all Images and Thoughts, and the Prayer of the Will: Yea, they look upon this, as the heighth of Christian Perfection; so that some of them, tho' professed Papists, do not doubt to affirm, That such as have attained this method of Worship, or are aim∣ing at it,* 1.788 (as in a Book called Sancta Sophia, put out by the English Benedictines, Printed at Doway Anno. 1657. Tract. 1. Sect. 2. cap. 5.) need not, nor ought to trouble or busie themselves with frequent & un∣necessary Confessions, with exercising Corporal Labours and Austerities, the using of V••cal Voluntary Prayers, the hearing of a number of Masses, or set Devotions, or Exercises to Saints, or Prayers for the Dead, or ha∣ving solicitous and distracting Cares to gain Indulgences, by going to such and such Churches, or adjoining ones self to Confraternities, or intangling ones self with Vows and Promises; because such kind of things hinder the S••ul from observing the Operations of the Divine Spirit in it, and from having liberty to follow the Spirit, whi∣ther it would draw her. And yet who knows not, but that in such kind of Observations the very Sub∣stance of the Popish Religion consisteth? Yet never∣theless, it appears by this, and many other pas∣sages, which out of their Mystick Writers might be mentioned, how they look upon this Worship, as excelling all other; and that such as arrived here∣unto, had no absolute need of the others: Yea, (see the Life of Balthazer Alvares, in the same Sancta Sophia, Tract. 3. Sect. 1. cap. 7.) such as tasted of this, quickly confessed, that the other Forms and Ceremonies of Worship were useless as to them; neither did they perform them, as things necessary, but meerly for Order or Example sake.

And therefore, tho' some of them were so over∣clouded with the common Darkness of their Pro∣fession, yet could they affirm, that this Spiritual Worship was still to be retained and sought for, tho' there be a necessity of omitting their out∣ward Ceremonies. Hence Bernard,* 1.789 as in many other places, so in his Epistle to one William, Abbot of the same Order, saith, Take heed to the Rule of God; the Kingdom of God is within you: And after∣wards, saying, That their outward Orders and Rules should be observed, he adds; But otherwise when it shall happen, that one of these two must be omitted, in such a case, these are much rather to be omitted, than those former: For by how much the Spirit is more excellent and noble than the Body, by so much are Spiritual Exercises more profitable than Corporal. Is not that then the best of Worships, which the best of Men in all Ages, and of all Sects, have com∣mended, and which is most suitable to the Doctrine of Christ? I say, Is not that Worship to be fol∣lowed and performed? And so much the rather, as God hath raised a People to testifie for it, and preach it, to their great Refreshment and Strengthening, in the very face of the World,* 1.790 and notwithstanding much opposition; who do not, as these Mysticks, make of it a Mystery only to be attained by a few Men or Women in a Cloyster; or, as their mistake was, after wearying themselves with many outward Ceremonies and Observations, as if it were the consequence of such a labour: But who in the free Love of God (who respects not Persons, and was near to hear and reveal himself, as well to Cornelius, a Centurion and a Roman, as to Simeon and Anna; and who discovered his Glo∣ry to Mary, a poor Handmaid, and to the poor Shepherds, rather than to the High Priests and de∣vout Proselytes among the Jews) in and according to his free Love, finding that God is revealing and establishing this Worship, and making many poor

Tradesmen, yea, young Boys and Girls, Witnesses of it, do intreat and beseech all, to lay aside their own Will-worships and voluntary acts, performed in their own Wills, and by their own meer Natural Strength and Power, without retiring out of their vain Imaginations and Thoughts, or feeling the pure Spirit of God to move and stir in them; that they may come to practise this acceptable Worship, which is in Spirit and in Truth. But against this Worship they Object.

[Obj. 1] §. XVII. First, It seems to be an unprofitable Exer∣cise, for a Man to be doing or thinking nothing; and that one might be much better imployed, either in medi∣tating upon some good Subject, or otherwise praying to, or praising God.

[Answ.] I answer; That is not unprofitable, which is of absolute necessity, before any other Duty can be acceptably performed, as we have shewn this Wait∣ing to be. Moreover, those have but a carnal and gross Apprehension of God, and of the things of his Kingdom, that imagine, that Men please him by their own Workings and Actings: Whereas, as hath been shewn, the first step for a Man to fear God, is to cease from his own Thoughts and Ima∣ginations,* 1.791 and suffer God's Spirit to work in him: For we must cease to do evil, ere we learn to do well; and this medling in things spiritual, by Man's own natural Understanding,* 1.792 is one of the greatest and most dangerous Evils that Man is incident to; be∣ing that which occasioned our first Parents fall, to wit, a forwardness to desire to know things, and a medling with them, both without and contrary to the Lord's Command.

[Obj. 2] Secondly; Some object, If your Worship meerly con∣sist in inwardly retiring to the Lord, and feeling of his Spirit arise in you, and then to do outward Acts as ye are led by it;* 1.793 what need ye have publick Meetings at set times and places, since every one may enjoy this at home? Or should not every one stay at home, until they

be particularly moved to go to such a Place at such a Time; since to meet at set Times and Places, seems to be an outward Observation and Ceremony, contrary to what you at other times assert?

[Answ.] I answer first: To meet at set Times and Places, is not any Religious Act, or part of Worship in it self;* 1.794 but only an outward Conveniency, necessary for our seeing one another, so long as we are cloathed with this outward Tabernacle: And therefore out Meeting at set Times and Places is not a part of our Worship, but a preparatory Accommodation of out outward Man, in order to a publick visible Worship, since we set not about the visible Acts of Worship when we Meet together, until we be led thereunto by the Spirit of God. Secondly; God hath seen meet, so long as his Children are in this World, to make use of the outward Senses, not only as a means to convey Spiri∣tual Life, as by speaking, praying, praising, &c. which cannot be done to mutual Edification, but when we hear and see one another; but also for to entertain an outward visible Testimony for his Name in the World: He causeth the inward Life (which is also many times not conveyed by the outward Senses) the more to abound, when his Children assemble them∣selves diligently together to wait upon him; that as Iron sharpeneth Iron,* 1.795 so the seeing of the Face one of another, when both are inwardly gathered unto the Life, giveth occasion for the Life secretly to rise, and pass from Vessel to Vessel. And as many Candles lighted, and put in one place, do greatly augment the Light, and make it more to shine forth; so when many are gathered together into the same Life, there is more of the Glory of God, and his Power appears, to the Refreshment of each Individal; for that he partakes not only of the Light and Life raised in himself, but in all the rest▪ and therefore Christ hath particularly promised a Blessing to such, as Assemble together in his Name, seeing he will be in the midst of them, Mat. 18.20.

And the Author to the Hebrews doth precisely prohibit the neglect of this Duty, as being of very dangerous and dreadful Consequence, in these words; Heb. 10.24. And let us consider one another, to provoke unto love, and to good works; not forsaking the assembling of our selves together,* 1.796 as the manner of some is;—For if we sin wilfully, after that we have received the knowledge of the Truth, there remaineth no more Sacrifice for sins. And therefore the Lord hath shewn, that he hath a particular respect to such, as thus Assemble themselves together, because that thereby a publick Testimony for him is up∣held in the Earth, and his Name is thereby Glo∣rified; and therefore such as are right in their Spi∣rits, are naturally drawn to keep the Meetings of God's People, and never want a Spiritual influence to lead them thereunto: And if any do it in a meer customary way, they will no doubt suffer Condem∣nation for it. Yet cannot the appointing of places and Times be accounted a Ceremony and Observation, done in Man's Will, in the Worship of God, seeing none can say that it is an Act of Worship, but only a meer presenting of our Persons in order to it, as is above-said. Which that it was practised by the Primitive Church and Saints, all our Adversaries do acknowledge.

[Obj. 3] Lastly, some object, That this manner of Worship in Silence, is not to be found in all the Srcipture.

[Answ.] I Answer; We make not Silence to be the sole matter of our Worship;* 1.797 since, as I have above said, there are many Meetings, which are seldom (if ever) altogether silent; some or other are still moved either to Preach, Pray, or Praise: And so in this, our Meetings cannot be but like 〈◊〉〈◊〉 Meetings of the Primitive Churches recorded in Scripture, since our Adversaries confess, that they did Preach and Pray by the Spirit. And then what Absurdity is it to suppose, that at some times the Spirit did not move them to these outward Acts, and that then they

were silent? Since we may well conclude, they did not speak, until they were moved; and so no doubt had sometimes Silence, Acts 2.1. before the Spirit came upon them, it is said,—They were all with one accord in one place: And then it is said, The Spirit suddenly came upon them; but no mention is made of any one speaking at that time; and I would willingly know, what Absurdity our Adver∣saries can infer, should we conclude, they were a while silent?

But if it be urged,* 1.798 That a whole Silent Meeting cannot be found in Scripture.

[Answ.] I answer; Supposing such a thing were not Re∣corded, it will not therefore follow,* 1.799 that it is not Lawful; seeing it naturally followeth from other Scripture Precepts, as we have proved this doth. For seeing the Scriputre commands to meet toge∣ther, and when met, the Scripture prohibits Prayers or Preachings, but as the Spirit moveth thereunto: If People meet together, and the Spirit move not to such Acts, it will necessarily follow, that they must be silent. But further, there might have been ma∣ny such things among the Saints of Old, tho' not recorded in Scripture; and yet we have enough in Scripture, signifying, that such things were. For Job sat silent seven Days together with his Friends; Here was a long Silent Meeting. See also Ezra 9.4. and Ezekel 14.1. and 20.1. Thus having shewn the Excellency of this Worship, proving it from Scripture and Reason, and answered the Objections, which are commonly made against it; which, tho' it may suf∣fice to the Explanation and Proof of our Proposition; yet I shall add something more par••iclarly of Preaching, Praying, and Singing, and so proceed to the following Proposition.

§. XVIII. Preaching,* 1.800 as it's used both among Papists and Protestants, is for one Man to take some Place or Verse of Scripture, and thereon speak for an Hour or Two, what he hath Studied and Pre∣meditated

in his Closet,* 1.801 and gathered together from his own Inventions, or from the Writings and Observations of others; and then having got it by Heart, (as a School boy doth his Lesson) he brings it forth, and repeats it before the People. And how much the fertiler and stronger a Man's Invention is, and the more Industrious and Laborious he is in Collecting such Observations, and can utter them with the Excellency of Speech and Humane Elo∣quence, so much the more is he accounted an Able and Excellent Preacher.

* 1.802To this we Oppose, that when the Saints are met together, and every one gathered to the Gift and Grace of God in themselves, he that Ministreth, being acted thereunto by the arising of the Grace in himself, ought to speak forth what the Spirit of God furnisheth him with; not minding the Eloquence and Wisdom of Words, but the Demonstration of the Spirit and of Power: And that either in the Inter∣preting some part of Scripture, in case the Spirit, which is the good Remembrancer, lead him so to do; or otherwise Words of Exhortation, Advice, Reproof, and Instruction, or the sense of some Spiritual Experiences: All which will still be agreeable to the Scripture, tho' perhaps not relative to, nor foun∣ed upon any particular Chapter or Verse, as a Text. Now let us Examine and Consider, which of these two sorts of Preaching is most agreeable to the Precepts and Practice of Christ and his Apostles, and the Primitive Church, recorded in Scripture? For First, as to their Preaching upon a Text, if it were not meerly Customary or Premeditated, but done by the immediate motion of the Spirit, we should not blame it; but to do it as they do, there is neither Precept nor Practice, that ever I could observe in the New Te∣stament, as a part of the Instituted Worship thereof.

[Object.] But they Alledge, That Christ took the Book of Isaiah, and read out of it, and spake therefrom; and that Peter Preached from a sentence of the Prophet Joel.

[Answ.] I answer, that Christ and Peter did it not but as immediately acted and moved thereunto by the Spirit of God, and that without Premeditation;* 1.803 which I suppose our adversaries will not deny: In which case we willingly approve of it. But what is this to their customary conned way, without either waiting for, or expecting the Movings or Leadings of the Spirit? Moreover, that neither Christ nor Peter did it as a settled custom or Form, to be constantly practised by all the Ministers of the Church, appears, in that most of all the Ser∣mons recorded of Christ and his Apostles in Scrip∣ture, were without this; as appears, from Christ's Sermon upon the mount, Mat. 5.1, &c. Mark 4.1, &c. and Paul's Preaching to the Athenians, and to the Jews, &c. As then it appears, that this method of preaching is not grounded upon any Scripture-Precept; so the nature of it is contrary to the Preaching of Christ under the New Covenant, as exprest and recommended in Scripture. For Christ in sending forth his Disciples, expresly mentioneth, that they are not to speak of or from themselves, or to fore-cast before hand; but that which the Spirit in the same hour shall teach them; as is particularly mentioned in the Three Evan∣gelists, Mat. 10.20. Mark 13.11. Luke 12.12. Now if Christ gave this Order to his Disciples, be∣fore he departed from them, as that which they were to practise, during his abode outwardly with them; much more were they to do it after his de∣parture, since then they were more especially to receive the Spirit, to lead them in all things, and to bring all things to their remembrance, John 14.26. And if they were to do so, when they appeared before the Magistrates and Princes of the Earth, much more in the Worship of God, when they stand specially before him; seeing, as is above shewn, his Worship is to be performed in Spirit: And therefore, after their receiving of the Holy

Ghost, it is said, Acts 2.4. They spake as the Spirit gave them utterance; not what they had studied, and gathered from Books in their Closets in a pre∣meditated way.

* 1.804Franciscus Lambertus before cited, speaketh well, and sheweth their Hypocrisie; Tract. 5. of Prophecy; Chap. 3. saying; Where are they now, that Glory in their Inventions, who say, a brave Invention, a brave Invention! This they call Invention, which themselves have made up; but what have the Faithful to do with such kind of Inventions? It is not Figments, nor yet In∣ventions, that we will have; but things that are solid, invincible, eternal and heavenly; not which Men have invented, but which God hath revealed: For if we be∣lieve the Scripture, our Invention profiteth nothing, but to provoke God to our ruine. And afterwards, Beware (saith he) that thou determine not precisely to speak what before thou hast meditated, whatsoever it be; for tho' it be lawful to determine the Text, which thou art to expound, yet not at all the Interpretation; lest, if thou so dost, thou take from the Holy Spirit that which is his; to wit, to direct thy Speech, that thou may'st prophesie in the Name of the Lord, void of Learn∣ing, Meditation and Experience, and as if thou hadst studied nothing at all; committing thy Heart, thy Tongue, and thy self wholly unto his Spirit, and trusting nothing to the former Studying or Meditation; but saying with thy self, in great confidence of the Divine Promise, The Lord will give a word, with much Power unto those that preach the Gospel. But above all things, be careful thou follow not the manner of Hypocrites, who have written almost word by word, what they are to say, as if they were to repeat some Verses upon a Theatre, having learned all their Preaching, as they do that act Tragedies. And afterwards, when they are in the place of Prophesying, pray the Lord to direct their Tongue; but in the mean time shutting up the way of the Holy Spirit, they determine to say nothing, but what they have written. O unhappy kind of Prophets, yea,

and truly Cursed, which depend not upon God's Spirit, but upon their own Writings or Meditation! Why pray∣est thou to the Lord, thou false Prophet, to give thee his Holy Spirit, by which thou may'st speak things pro∣fitable, and yet thou repellest the Spirit? Why preferrest thou thy Meditation or Study to the Spirit of God? Otherwise, why committest thou not thy self to the Spi∣rit?

§. XIX. Secondly; This manner of Preaching, as used by them, (considering that they also affirm,* 1.805 That it may be, and often is, performed by Men, who are wicked, or void of true Grace) cannot only not edifie the Church, beget or nourish true Faith, but is destructive to it; being directly contrary to the Nature of the Christian and Apostolick Ministry men∣tioned in the Scriptures: For the Apostle preached the Gospel not in the wisdom of words, lest the Cross of Christ should be of none Effect, 1 Cor. 1.17. But this Preaching, not being done by the Actings and Movings of God's Spirit, but by Man's Invention and Eloquence, in his own Will, and through his natural and acquired Parts and Learning, is in the Wisdom of Words; and therefore the Cross of Christ is thereby made of none Effect. The Apo∣stle's Speech & Preaching was not with enticing Words of Man's Wisdom, but in Demonstration of the Spirit and of Power; That the Faith of their Hearers should not stand in the Wisdom of Men, but in the Power of God, 1 Cor. 2.3, 4, 5. But this Preaching having nothing of the Spirit and Power in it, both the Preachers and Hearers confessing they wait for no such thing, nor yet are often-times sensible of it, must needs stand in the enticing words of Man's Wisdom; since it is by the meer Wisdom of Man it is sought after, and the meer Strength of Man's Eloquence and enticing Words, it is uttered; and therefore no wonder, if the Faith of such as hear and depend upon such Preachers and Preach∣ings, stand in the Wisdom of Men, and not in the

Power of God. The Apostles declared, That they spake not in the words which Man's Wisdom teacheth, but which the Holy Ghost teacheth, 1 Cor. 2.13. But these Preachers confess, that they are strangers to the Holy Ghost, his Motions and Operations, neither do they wait to feel them; and therefore they speak in the words, which their own natural Wisdom and Learning teach them, mixing them in, and ad∣ding them to such words, as they steal out of the Scripture, and other Books; and therefore speak not what the Holy Ghost teacheth.

Thirdly, This is contrary to the Method and Order of the Primitive Church,* 1.806 mentioned by the Apostle, 1 Cor. 14.30, &c. where in Preaching eve∣ry one is to wait for his Revelation, and to give place one unto another, according as things are revealed. But here there is no waiting for a Re∣velation, but the Preacher must speak, and not that which is revealed unto him, but what he hath pre∣pared and premeditated before-hand.

Lastly; By this kind of Preaching, the Spirit of God,* 1.807 which should be the chief Instructor and Teacher of God's People, and whose Influence is that only which makes all Preaching effectual and beneficial for the edifying of Souls, is shut out; and Man's natural Wisdom, Learning and Parts, set up and exalted: Which (no doubt) is a great and chief Reason, why the Preaching among the gene∣rality of Christians is so unfruitful and unsuccessful. Yea, according to this Doctrine, the Devil may preach, and ought to be heard also; seeing he both knoweth the Truth, and hath as much Eloquence as any. But what avails Excellency of Speech, if the Demonstration and Power of the Spirit be wanting, which toucheth the Conscience? We see, that when the Devil confessed to the Truth, yet Christ would have none of his Testimony. And as these pregnant Testimonies of the Scripture, do prove this part of Preaching to be contrary

to the Doctrine of Christ; so do they also prove that of ours, before affirmed, to be Conform there∣unto.

[Object.] §. XX. But if any object after this manner, Have not many been Benefitted, and both Converted and Edified, by the Ministry of such as have Premeditated their preachings; yea, and hath not the Spirit often con∣curred, by its Divine Influence, with Preachings thus pre∣meditated, so as they have been powerfully born in upon the Souls of the Hearers, to their advantage?

[Answ.] I Answer, Tho' that be granted, which I shall not deny, it will not infer,* 1.808 that the thing was good in it self; more than, because Paul was met with by Christ, to the converting of his Soul, riding to Damascus to persecute the Saints, that he did well in so doing. Neither particular Actions, nor yet whole Congregations (as we above observed) are to be measured by the Acts of God's Conde∣sension in times of Ignorance. But besides, it hath often-times fallen out, that God, having a regard to the Simplicity and Integrity either of the Preacher or Hearers, hath fallen in upon the Heart of a Preacher by his Power and Holy In∣fluence, and thereby hath led him to speak things which were not in his Premeditated Discourse, and which perhaps he never thought of before: And those passing Ejaculations and Unpremedita∣ted, but Living Exhortations, have proved more Beneficial and Refreshful both to Preacher and Hearers, than all their premeditated Sermons. But all that will not allow them to continue in these things, which in themselves are not approved; but contrary to the Practice of the Apostles, when God is raising up a People to serve him, according to the Primitive Purity and Spirituality; yea, such Acts of God's Condesension, in times of Dark∣ness and Ignorance should engage all more and more to follow him, according as he reveals his most perfect and spiritual Way.

* 1.809§. XXI. Having hitherto spoken of Preaching; now it is fit to speak of Praying, concerning which the like Controversie ariseth. Our Adversaries, whose Religion is all for the most part outside, and such whose Acts are the meer product of Man's natural Will and Abilities; as they can Preach, so can they Pray when they please, and therefore have their set particular Prayers. I meddle not with the Controversies among themselves concerning this; some of them being for set Prayers, as a Liturgy; others for such as are conceived extempore: It suf∣fices me, that all of them agree in this, That the Motions and Influence of the Spirit of God, are not necessary to be previous thereunto;* 1.810 and therefore they have set times in their publick Worship, as be∣fore and after Preaching, and in their private De∣votion, as Morning and Evening, and before and af∣ter Meat, and other such occasions; at which they precisely set about the performing of their Pray∣ers, by speaking words to God, whether they feel any Motion or Influence of the Spirit, or not: So that some of the chiefest have confessed, that they have thus prayed, without the Motions and As∣sistance of the Spirit, acknowledging, that they sinned in so doing; yet they said, they look'd upon it as their Duty to do so, tho' to pray without the Spirit be sin. We freely confess, that Prayer is both very profitable, and a necessary Duty com∣manded, and fit to be practised frequently by all Christians: But as we can do nothing without Christ, so neither can we Pray, without the Con∣currence and Assistance of his Spirit. But, that the State of the Controversie may be the better understood, let it be considered, First, That Prayer is twofold,* 1.811 Inward and Outward. Inward Prayer is that secret turning of the Mind towards God, where∣by, being secretly touched and awakened by the Light of Christ in the Conscience, and so bowed down under the sense of its Iniquities, Unworthi∣ness

and Misery, it looks up to God; and joining issue with the secret shinings of the Seed of God, it breathes towards him, and is constantly breathing forth some secret Desires and Aspirations towards him. It is in this sense, that we are so frequent∣ly in Scripture commanded to Pray continually, Luke 18.1. 1 Thess. 5.17. Eph. 6.18. Luke 21.36. Which cannot be understood of outward Prayer; because it were impossible, that Men should be al∣ways upon their Knees, expressing words of Prayer; and this would hinder them from the Exercise of those Duties, no less positively commanded.* 1.812 Out∣ward Proyer is, when as the Spirit (being thus in the Exercise of Inward Retirement, and feeling the Breathing of the Spirit of God to arise power∣fully in the Soul) receives Strength and Liberty, by a superadded Motion and Influence of the Spirit, to bring forth either audible Sighs, Groans, or Words, and that either in publick Assemblies, or in private, or at Meat, &c.

As then Inward Prayer is necessary at all times, so,* 1.813 so long as the Day of every Man's Visitation lasteth, he never wants some Influence, less or more, for the Practise of it; because he no sooner retires his Mind, and considers himself in God's Presence, but he finds himself in the Practise of it.

The Outward Exercise of Prayer,* 1.814 as needing a greater and superadded Influence and Motion of the Spirit, as it cannot be continually practised, so neither can it be so readily, so as to be effectually performed, until his Mind be sometime acquainted with the Inward; therefore such as are diligent and watchful in their Minds, and much retired in the Exercise of this Inward Prayer, are more capable to be frequent in the use of the Outward, because that this holy Influence doth more constantly at∣tend them, and they being better acquainted with, and accustomed to the Motions of God's Spirit, can easily perceive and discern them. And indeed,

as such who are most diligent have a near access to God, and he taketh most delight to draw them by his Spirit, to approach and call upon him; so when many are gathered together in this watchful Mind, God doth frequently pour forth the Spirit of Pray∣er among them, and stir them thereunto, to the Edifying and Building up of one another in Love. But because this Outward Prayer depends upon the Inward, as that which must follow it, and cannot be acceptably performed, but as attended with a superadded Influence and Motion of the Spirit, therefore cannot we prefix set Times to Pray outwardly,* 1.815 so as to lay a necessity to speak words at such and such times, whether we feel this Hea∣venly Influence and Assistance, or no; for that we judge were a tempting of God, and a coming be∣fore him without due Preparation. We think it fit for us to present our selves before him by this Inward Retirement of the Mind, and so to proceed further, as his Spirit shall help us and draw us thereunto: And we find, that the Lord accepts of this, yea, and seeth meet sometimes to exercise us in this silent Place, for the trial of our Patience, without allowing us to speak further; that he may teach us nor to rely upon outward Performance, or satisfie our selves, as too many do, with the say∣ing of our Prayers; and that our dependence upon him may be the more firm and constant, to wait for the holding out of this Scepter, and for his al∣lowance to draw near unto him, and with great freedom and enlargement of Spirit upon our Hearts towards him. Yet nevertheless we do not deny, but sometimes God, upon particular Occasions very suddenly, yea, upon the the very first turning in of the Mind, may give Power and Liberty to bring forth Words or Acts of outward Prayer, so as the Soul can scarce discern any previous motion,* 1.816 but the influence and bringing forth thereof may be as it were, simul & semel; nevertheless that saying of

Bernard is true, that All Prayer is lake warm, which hath not an Inspiration prece••ing it. Tho' we affirm, that none ought to go about Prayer without this Motion: Yet we do not deny, but such Sin, as neg∣lect Prayer; but their Sin is, in that they come not to that place, where they may feel that, that would lead them thereunto. And therefore we question not, but many, through neglect of this Inward Watchfulness and Retiredness of Mind, miss many precious opportunities to Pray, and thereby are guilty in the sight of God; yet would they Sin, if they should set about the Act, until they first felt the Influence. For as he grosly offends his Master, that lieth in his Bed and sleeps,* 1.817 and neglects to do his Master's Business; yet if such an one should sud∣denly get up, without putting on his Cloaths, or taking along with him those necessary Tools and Instruments, without which he could not possibly Work, and should forwardly fall a doing to no pur∣pose, he would be so far thereby from repairing his former Fault, that he would justly incur a new Cen∣sure: And as one that is Careless, and other ways Busied, may miss to hear one speaking unto him, or even not hear the Bell of a Clock, tho' striking hard by him; so may many through Negligence, miss to hear God often times calling upon them, and giving them access to Pray unto him: Yet will not that allow them, without his liberty, in their own Wills to fall to Work.

And lastly: Tho' this be the only true and pro∣per Method of Prayer, as that which is alone ac∣ceptable to God; yet shall we not deny, but he often-times answered the Prayers, and concurred with the Desires of some,* 1.818 especially in Times of Darkness, who have greatly erred herein, so that some that have sat down in formal Prayer, tho' far wrong in the Matter as well as Manner, without the Assistance or Influence of God's Spirit; yet have found him to take occasion there-through to

break in upon their Souls, and wonderfully tender and refresh them: Yet, as in Preaching, and else∣where, hath afore been observed, that will not prove any such practices, or be a just Let to hinder any from coming to practise that pure, Spiritual and Acceptable Prayer, which God is again restoring, and leading his People into, out of all Superstitions & meer empty Formalities. The State of the Controversie, and our Sense thereof, being thus clearly stated, will both obviate many Objections,* 1.819 and make the Answer to others more brief and easie. I shall first prove this Spiritual Prayer, by some short Considerations from Scripture, and then Answer the Objections of our Opposers, which will also serve to refute their Method and Manner thereof.

* 1.820§. XXII. And First, That there is a necessity of this inward Retirement of the Mind, as previous to Prayer, that the Spirit may be felt to draw thereunto, appears, for that in most of those places, where Prayer is commanded, Watching is prefixed there∣unto, as necessary to go before; as Mat. 24.42. Mark 13.33. & 14 38. Luke 21.36. from which it is evident, that this Watching was to go before Prayer. Now to what end is this Watching, or what is it, but a waiting to feel God's Spirit to draw unto Prayer,* 1.821 that so it may be done acceptably? For since we are to Pray always in the Spirit, and cannot pray of our selves without it acceptably, this Watch∣ing must be for this end recommended to us, as preceding Prayer, that we may Watch and Wait for the seasonable time to Pray, which is when the Spirit moves thereunto.

* 1.822Secondly, This Necessity of the Spirit's moving and concurrence, appears abundantly from that of the Apostle Paul, Rom. 8.26, 27. Likewise the Spirit also helpeth our Infirmities: For we know not what we should pray for as we ought; but the Spirit it self maketh intercession for us, with Groanings which cannot be ut∣tered. And he that searcheth the hearts, knoweth what

is the mind of the Spirit, because he maketh intercession for the Saints, according to the Will of God. Which first holds forth the incapacity of Men, as of them∣selves, to pray or call upon God in their own Wills, even such as have received the Faith of Christ, and are in measure Sanctified by it; as was the Church of Rome, to whom the Apostle then wrote. Second∣ly; It holds forth that, which can only help and assist Men to Pray, to wit, the Spirit, as that with∣out which they cannot do it acceptably to God, nor beneficially to their own Souls. Thirdly; The manner and way of the Spirit's Intercession, with Groans which are unutterable. And Fourthly; That God receiveth graciously the Prayers of such, as are presented and offered unto himself by the Spirit, knowing it to be according to his Will. Now, it cannot be conceived, but this Order of Prayer, thus asserted by the Apostle, is most consistent with those other Testimonies of Scripture, commending and recommending to us the use of Prayer. From which I thus argue;

Arg.

• If any Man know not how to pray, neither can do it without the help of the Spirit, then it is to no purpose for him, but altogether unprofitable, to pray without it.
• But the first is true;
• Therefore also the last.

Thirdly;* 1.823 This necessity of the Spirit to true Prayer, appears from Ephesians 6.18. and Jude 20. where the Apostle commands to pray always in the Spirit, and watching thereunto; which is as much, as if he had said, that we were never to pray with∣out the Spirit, or watching thereunto. And Jude sheweth us, that such Prayers as are in the Holy Ghost, only tend to the building up of our selves in our most holy Faith.

Fourthly; The Apostle Paul saith expresly,* 1.824 1 Cor. 12.3. That no Man can say that Jesus is the Lord, but by the Holy Ghost: If then Jesus cannot be thus rightly named, but by the Holy Ghost; far less can he be acceptably called upon. Hence the same Apostle

declares, 1 Cor. 14.15. that he will pray with the Spi∣rit, &c. A clear evidence, that it was none of his method to pray without it.

* 1.825But Fifthly; All Prayer without the Spirit is Abo∣mination, such as are the Prayers of the Wicked, Prov. 28.9 And the Confidence that the Saints have, that God will hear them, is, if they ask any thing according to his Will, 1 John 5.14. So if the Prayer be not ac∣cording to his Will, there is no ground of Confi∣dence that he will hear. Now our Adversaries will acknowledge, that Prayers without the Spirit are not according to the Will of God; and therefore such as pray without it, have no ground to expect an answer: For indeed to bid a Man pray without the Spirit, is all one, as to bid one see without Eyes, work without Hands, or go without Feet. And to desire a Man to fall to Prayer, ere the Spirit, in some measure, less or more, move him thereunto, is to desire a Man to see, before he opens his Eyes; or to walk, before he rises up; or to work with his Hands, before he moves them.

* 1.826§. XXIII. But lastly. From this false Opinion of Praying without the Spirit, and not judging it ne∣cessary to be waited for, as that which may be felt to move us thereunto, hath proceeded all the Su∣perstition and Idolatry that is among those called Christians, and those many Abominations where∣with the Lord is provoked, and his Spirit grieved: So that many deceive themselves now, as the Jews did of old, thinking it sufficient, if they pay their daily Sacrifices, and offer their customary Oblati∣ons; from thence thinking all this well, and creating a false Peace to themselves, as the Whore in the Proverbs; because they have offered up their Sa∣crifices of Morning and Evening Prayers. And therefore it's manifest, that their constant use of things doth not a whit influence their Lives and Conversations; but they remain for the most part as bad as ever. Yea, it is frequent both among

Papists and Protestants, for them first to leap, as it were, out of their vain, light and profane Con∣versations, at their set hours and seasons, and fall to their customary Devotion; and then, when it is scarce finished, and the Words to God scarce out, the former profane Talk comes after it: So that the same wicked profane Spirit of this World acts them in both. If there be any such thing as vain Oblations, or Prayers that are Abomination, which God heareth not, (as is certain there are, and the Scripture testifies, Isai. 66.3. Jer. 14.12.) certainly such Prayers, as are acted in Man's Will, and by his own Strength, without God's Spirit, must be of that number.

§. XXIV. Let this suffice for Probation. Now I shall proceed to answer their Objections,* 1.827 when I have said something concerning Joining in Prayer with others. Those that Pray together with one accord, use not only to concur in their Spirits, but also in the Gesture of their Body; which we also will willingly approve of. It becometh those, who approach before God to pray, that they do it with bowed Knees, and with their Heads uncovered; which is our Practice.

[Obj. 1] But here ariseth a Controversie, Whether it be Lawful to join with others (by those external Signs of Reverence, albeit not in Heart) who pray formally, not waiting for the Motion of the Spirit, nor judging it necessary?

[Answ.] We answer; Not at all: And for our Testimo∣ny in this thing we have suffered not a little. For when it hath fallen out, that either accidentally,* 1.828 or to witness against their Worship, we have been present during the same, and have not found it lawful for us to bow with them thereunto, they have often persecuted us, not only with Re∣proaches, but also with Stroaks and cruel Beat∣ings. For this cause they use to accuse us of Pride, Profanity and Madness, as if we had no

Respect or Reverence to the Worship of God, and as if we judged none could pray, or were heard of God but our selves. Unto all which, and many more Reproaches of this kind, we answer briefly and modestly; That it sufficeth us that we are found so doing, neither through Pride, nor Madness, nor Profanity; but meerly lest we should hurt our Consciences: The reason of which, is plain and evident; for since our Principle and Doctrine oblige us to believe, that the Prayers of those, who themselves confess they are not acted by the Spi∣rit, are Abominations, how can we, with a safe Con∣science, joyn with them?

[Obj. 2] If they urge, That this is the height of Unchari∣tablenss and Arrogancy; as if we judged our selves al∣ways to pray by the Spirit's Motion, but they never; as if we were never deceived by Praying without the Motions of the Spirit, and that they were never acted by it: See∣ing a b••it they judged not the Motion of the Spirit always necessary, they Confess nevertheless that it is very profi∣table and comfortable, and they feel it often influen∣cing them; which that it sometimes falls out, we cannot deny.

[Answ.] To all which I answer distinctly: If it were their known and avowed Doctrine, not to pray without the motion of the Spirit, and that seriously hold∣ing thereunto, they did not bind themselves to Pray at certain prescribed Times precisely (at which times they determine to Pray, tho' without the Spirit) then indeed we might be accused of Un∣charitableness and Pride, if we never joined with them; and if they so taught and practised, I doubt not but it should be lawful for us so to do,* 1.829 un∣less there should appear some manifest and evi∣dent Hypocrisie and Delusion. But seeing they confess, that they pray without the Spirit, and seeing God hath perswaded us, that such Prayers are abo∣minable, how can we with a safe Conscience join with an Abomination? That God sometimes conde∣scends

to them, we do not deny (albeit now when the Spiritual Worship is openly proclaimed, and all are invited unto it, the case is otherwise, than in those old times of Apostasie and Darkness) and therefore, albeit any should begin to pray in our presence, not expecting the Motion of the Spirit; yet if it manifestly appear that God in condescen∣sion did concur with such a one, then according to God's Will, we should not refuse to join also; but this is rare, lest thence they should be con∣firmed in their false Principle. And albeit this seem hard in our Profession, neverthess it is so confirmed by the Authority both of Scripture and right Reason, that many convinced thereof have embraced this part before other Truths which were easier, and as they seemed to some, clearer. Among whom is memorable of late Years Alexander Skein a Magistrate of the City of Aberdeen, a Man very mo∣dest, and very averse from giving offence to others; who nevertheless being overcome by the Power of Truth in this matter, behoved for this cause to se∣parate himself from the publick Assemblies and Prayers, and join himself unto us. Who also gave the reason of his Change, and likewise succinctly, but yet substantially, comprehended this Contro∣versie, concerning Worship, in some short Questions, which he offer'd to the publick Preachers of the City, and I think meet to insert in this place.

1.* 1.830 Whether or not should any Act of God's Worship be gone about, without the Motions, Leadings and Act∣ings of the Holy Spirit?* 1.831

2. If the Motions of the Spirit be necessary to every particular Duty, whether should he be waited upon, that all our Acts and Words may be according as he gives utterance and assistance?

3. Whether every one that hears the Name of a Chri∣stian, or professes to be a Protestant, hath such an un∣interrupted measure thereof, that he may, without wait∣ing, go immediately about the Duty?

4. If there be an indisposition and unfitness at some times for such Exercises, at least as to the Spiritual and Lively Performances thereof, whether ought they to be performed in that Case, and at that Time?

5. If any Duty be gone about, under pretence that it is in obedience to the External Command, without the Spiritual Life and Motion necessary; whether such a Duty, thus performed, can in Faith be expected to be accepted of God, and not rather reckoned as a bringing of strange Fire before the Lord;* 1.832 seeing it is performed (at best) by the strength of natural and acquired Parts, and not by the strength and assistance of the Holy Ghost; which was typified by the Fire that came down from Hea∣ven, which alone behoved to consume the Sacrifice, and no other?

6. Whether Duties, gone about in the meer strength of natural and acquired Parts (whether in publick or private) be not as really, upon the matter, an Image of Man's Invention, as the Popish Worship, tho' not so gross in the outward appearance? And therefore whether it be not as real Superstition to countenance any Worship of that nature, as it is to countenance Popish Worship, tho' there be a difference in the degree?

7. Whether it be a ground of Offence, or just Scan∣dal, to countenance the Worship of those, whose professed Principle it is, neither to speak for Edification, nor to pray, but as the Holy Ghost shall be pleased to assist them, in some measure, less or more; without which they rather choose to be silent, than to speak without this In∣fluence?

Unto these they answered but very coldly and faintly; whose Answers likewise long ago he re∣futed.

Seeing then God hath called us to his Spiritual Worship, and to testifie against the Humane and Voluntary Worships of the Apostasy, if we did not this way stand Immoveable to the Truth re∣vealed,* 1.833 but should join with them, both our Te∣stimony for God would be weakned and lost, and

it would be impossible steadily to Propagate this Worship in the World, whose progress we dare neither retard nor hinder by any Act of ours; tho' therefore we shall lose not only Worldly Honour, but even our Lives. And truly many Protestants, through their unsteadness in this thing, for poli∣tick ends, complying with the Popish Abominations, have greatly scandalized their Profession, and hurt the Reformation: As appeared in the Example of the Elector of Saxony; who,* 1.834 in the Convention at Augsburg, in the Year 1530, being commanded by the Emperor Charles the Fifth, to be present at the Mass that he might carry the Sword before him, according to his place; which when he justly scrupled to perform, his Preachers taking more care for their Prince's Honour, than for his Con∣science, perswaded him that it was lawful to do it against his Conscience. Which was both a very bad Example, and great scandal to the Reforma∣tion, and displeased many;* 1.835 as the Author of the History of the Council of Trent, in his First Book, well observes. But now I hasten to the Objections of our Adversaries, against this Method of Pray∣ing.

[Obj. 1] §. XXV. First; They Object, That if such particu∣lar Influences were needful to outward Acts of Worship, then they should also be needful to inward Acts, to wit, desire and love to God:

But this is absurd; Therefore also that from whence it follows.

[Answ.] I answer; That which was said in the State of the Controversie, cleareth this; because as to those general Duties, there never wants an Influence, so long as the Day of a Man's Visitation la••eth; du∣ring which time, God is always near to him, and wrestling with him by his Spirit, to turn him to himself; so that, if he do but stand still, and cease from his evil thoughts, the Lord is near to help him, &c. But as to the outward Acts of Prayer,

they need a more speicial Motion and Influence, as hath been proved.

[Obj. 2] Secondly; They object, That it might be also alledg∣ed, that Men ought not to do moral Duties, as Children to honour their Parents, Men to do right to their Neighbours, except the Spirit move them to it.

[Answ.] I answer; There is a great difference betwixt these General Duties, betwixt Man and Man, and the particular express Acts of Worship towards God: The one is meerly Spiritual, and commanded by God to be performed by his Spirit; the other answer their End, as to them, whom they are im∣mediately directed to, and concern, tho' done from a meer natural Principle of Self love: Even as Beasts have natural Affections one to another, and there∣fore may be thus performed. Tho' I shall not deny, but that they are not Works accepted of God, or beneficial to the Soul, but as they are done in the Fear of God, and in his Blessing, in which his Chil∣dren do all things; and therefore are accepted and blessed in whatsoever they do.

[Obj. 3] Thirdly; They Object, That if a wicked Man ought not to pray without a Motion of the Spirit, because his Prayer would be sinful; neither ought he to plow by the same reason,* 1.836 because the plowing of the wicked, as well as his praying, is sin.

[Answ.] This Objection is of the same Nature with the former, and therefore may be answered the same way;* 1.837 seeing there is a great difference betwixt Na∣tural Acts, such as eating, drinking sleeping, and seeking Sustenance for the Body, (which things Man hath com∣mon with Beasts) and Spiritual Acts. And it doth not follow, because Man ought not to go about Spiritual Acts without the Spirit, that therefore he may not go about Natural Acts without it: The Analogy holds better thus, and that for the proof of our Affirmation, That as Man, for the going about Natural Acts, needs his Natural Spirit; so to perform Spiritual Acts, he needs the Spirit of

God. That the Natural Acts of the Wicked and Unregenerate are sinful, is not denied; tho' not as in themselves, but in so far as Man in that state is in all things reprobated in the sight of God.

[Obj. 4] Fourthly; They object, That wicked Men may, ac∣cording to this Doctrine, forbear to pray for Years to∣gether, alledging, they want a Motion to it.

[Answ.] I answer; The false pretences of wicked Men do nothing invalidate the Truth of this Doctrine; for at that rate there is no Doctrine of Christ, which Men might not turn by. That they ought not to pray without the Spirit, is granted; but then they ought to come to that place of watching,* 1.838 where they may be capable to feel the Spirit's Motion. They sin indeed in not Praying; but the cause of this Sin is their not Watching: So their neglect proceeds not from this Doctrine, but from there disobedience to it; seeing if they did pray without this, it would be a double Sin, and no ful∣filling of the Command to Pray: Nor yet would then Prayer, without this Spirit, be useful unto them. And this our Adversaries are forced to acknowlegde in another case. For they say, It is a Duty incumbent on Christians to frequent the Sacrament of the Lord's Supper (as they call it;) Yet they say, No Man ought to take it unworthily: Yet they plead, that such as find themselves unprepared, must ab∣stain; and therefore do usually Excommunicate them from the Table. Now, tho' according to them, it be necessary to partake of this Sacrament; yet it is also necessary, that those that do it, do first ex∣amine themselves, lest they eat and drink their own Condemnation: And tho' they reckon it sin∣ful for them to forbear, yet they account it more sinful for them to do it, without this Examina∣tion.

[Obj. 5] Fifthly; They object, Acts 8.22. where Peter com∣manded Simon Magus, that wicked Sorcerer, to pray;

from thence inferring, That wicked Men may and ought to Pray.

[Answ.] I answer; That in the citing of this place, as I have often observed,* 1.839 they omit the first and chief∣est part of the verse, which is thus, Acts 8. v. 22. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee: So here he bids him first Repent. Now the least measure of true Repentance cannot be with∣out somewhat of that inward Retirement of the Mind, which we speak of: And indeed, where true Repentance goeth first, we do not doubt but the Spirit of God will be near to concur with, and influence such, to pray to, and call upon God.

[Obj. 6] And Lastly; They Object, That many Prayers be∣gun without the Spirit, have proved Effectual; and that the Prayers of wicked Men have been heard, and found acceptable, as Ahab's.

[Answ.] This Objection was before solved. For the Acts of God's Compassion and Indulgence, at some times, and to some persons, upon singular extraordinary occasions, are not to be a Rule of our actions. For if we should make that the measure of our Obedience, great Inconveniences would follow; as is evident, and will be acknowledged by all. Next, We do not deny, but wicked Men are sensible of the Motions and Operations of God's Spirit often∣times, before their day be expired; from which they may at times pray acceptably; not as re∣maining altogether Wicked, but as entering into Piety, from whence they afterwards fall away.

* 1.840§. XXVI. As to the Singing of Psalms, there will not be need of ay long Discourse;* 1.841 for that the case is just the same as in the two former, of Preaching and Praying. We confess this to be a part of God's Worship, and very sweet and re∣freshful, when it proceeds from a true sense of God's Love in the Heart, and arises from the Di∣vine Influence of the Spirit, which leads Souls to

breathe forth either a sweet Harmony, or words suitable to the present Condition;* 1.842 whether they be words formerly used by the Saints, and record∣ed in Scripture, such as the Psalms of David, or other words; as were the Hymns and Songs of Zacharias, Simeon, and the blessed Virgin Mary.* 1.843 But as for the formal customary way of singing, it hath in Scripture no Foundation, nor any ground in true Christianity: yea, besides all the Abuses in∣cident to Prayer and Preaching, it hath this more peculiar, that often-times great and horrid Lyes are said in the sight of God:* 1.844 For all manner of wicked profane People take upon them to perso∣nate the Experiences and Conditions of blessed David; which are not only false, as to them, but also as to some of more Sobriety, who utter them forth. As where they will sing sometimes, Psalm 22.14—My Heart is like Wax, it is melted in the midst of my Bowels: And verse 15. My strength is dried up like a Potsheard, and my Tongue cleaveth to my Jaws; and thou hast brought me into the dust of Death: And Psalm 6.6. I am weary with my groaning, all the night make I my bed to swim: I water my couch with my tears: And many more, which those that speak, know to be false, as to them. And sometimes will confess just after in their Prayers, that they are guilty of the Vices opposite to those Vertues, which but just before they have asserted them∣selves endued with. Who can suppose that God accepts of such Juggling? And indeed such Singing doth more please the carnal Ears of Men, than the pure Ears of the Lord, who abhors all Lying and Hypocrisie.

That Singing then, that pleaseth him, must pro∣ceed from that which is PURE in the Heart (even from the Word of Life therein) in and by which, richly dwelling in us, Spiritual Songs and Hymns are returned to the Lord, according to that of the Ap∣stle, Col. 3.16.

But as to their Artificial Musick, either by Or∣gans,* 1.845 or other Instruments, or Voice, we have nei∣ther example nor Precept for it in the New Te∣stament.

§. XXVII. But lastly; The great Advantage of this true Worship of God, which we profess and pra∣ctise, is, that it consisteth not in Man's Wisdom, Arts or Industry;* 1.846 neither needeth the Glory, Pomp, Riches, nor Splendor of this World, to beautifie it, as being of a Spiritual and Heavenly Nature; and therefore too simple and contemptible to the Na∣tural Mind and Will of Man, that hath no delight to abide in it, because he finds no room there for his Imaginations and Inventions, and hath not the opportunity to gratifie his outward and carnal Senses: So that this Form being observed, is not like to be long kept pure, without the Power; for it is of it self so naked without it, that it hath nothing in it to invite and tempt Men to dote upon it, further than it is accompanied with the Power. Whereas the Worship of our Adver∣saries,* 1.847 being performed in their own wills, is self-pleasing, as in which they can largely exercise their Natural Parts and Invention: And so (as to most of them) having somewhat of an outward and worldly Splendor, delectable to the carnal and worldly Senses, they can pleasantly continue it, and satisfie themselves; tho' without the Spirit and Power, which they make no ways Essential to the performance of their Worship, and therefore nei∣ther wait for, nor expect it.

* 1.848§. XXVIII. So that to conclude, The Worship, Preaching, Praying and Singing, which we plead for, is such as proceedeth from the Spirit of God, and is always accompanied with its Influence, being begun by its Mo∣tion, and carried on by the Power and Strength thereof? and so is a Worship purely spiritual: Such as the Scripture holds forth, John 4.23, 24. 1 Cor. 14.15. Eph. 6.18, &c.

But the Worship, Preaching, Praying and Singing, which our Adversaries plead for, and which we oppose,* 1.849 is a Worship which is both begun, carried on, and con∣cluded in Man's own Natural Will and Strength, with∣out the Motion or Influence of God's Spirit; which they judge they need not wait for, and therefore may be truly acted, both as in the matter and manner, by the Wickedest of Men. Such was the Worship, and vain Oblations, which God always rejected, as ap∣pears from Isai. 66.3. Jer. 14.12. &c. Isai. 1.13. Prov. 15.29. Job 9.31.

PROPOSITION XII. Concerning Baptism.

As there is one Lord, and one Faith,* 1.850 so there is one Baptism; which is not the putting away the Filth of the Flesh, but the Answer of a good Conscience before God, by the Resurrection of Jesus Christ: And this Baptism is a pure and Spiritual Things, to wit, the Baptism of the Spirit and Fire, by which we are buried with him; that being washed and purged from our Sins, we may walk in the newness of Life: Of which the Baptism of John was a Figure, which was commanded for a time, and not to continue for ever. As to the Baptism of Infants, it is a meer Humane Tradition, for which neither Precept nor Practice is to be found in all the Scripture.

§. I. I Did sufficiently demonstrate, in the Expla∣nation and Proof of the former Propo∣sition, how greatly the Professors of Christianity, as well Protestants as Papists, were degenerated in the matter of Worship; and how much Strangers to, and averse from that true and acceptable Wor∣ship, that is performed in the Spirit of Truth, be∣cause

of Man's natural Propensity in his fallen State to exalt his own Inventions,* 1.851 and to intermix his own Work and Product in the Service of God: And from this Root sprung all the idle Worships, Idolatries, and numerous Superstitious Inventions among the Heathens. For when God in Condescension to his chosen People, the Jews, did prescribe to them by his Servant Moses, many Ceremonies and Observa∣tions, as Types and Shadows of the Substance, which in due time was to be revealed; which consisted for the most part in Washings, outward Purifications and Cleansings, which were to continue, until the time of Reformation, until the Spiritual Worship should be set up; and that God by the more powerful pouring forth of his Spirit and guiding of that Anointing, should lead his Children into all Truth, and teach them to Worship him in a way more Spiritual and acceptable to him, tho' less agreeable to the Car∣nal and Outward Senses. Yet notwitstanding God's Condescension to the Jews in such things, we see that that part in Man, which delights to fol∣low its own Inventions, could not be restrained, nor yet satisfied with all these Observations; but that often-times they would be either declining to the other Superstitions of the Gentiles, or adding some new Observations and Ceremonies of their own: To which they were so devoted, that they were still apt to prefer them before the Commands of God, and that under the Notion of Zeal and Piety.* 1.852 This we see abundantly in the Example of the Pharisees, the Chiefest Sect among the Jews, whom Christ so frequently reproves for making void the Commandments of God by their Traditions, Matth. 15.6, 9, &c. This Complaint may at this day be no less justly made, as to many, bearing the Name of Christians, who have introduced many things of this kind, partly borrowed from the Jews, which they more tenaciously stick to, and more earnestly contend for, than for the weightier Points

of Christianity; because that Self yet alive,* 1.853 and ru∣ling in them, loves their own Inventions better than God's Commands. But if they can by any means stretch any Scripture-Practice, or Conditional Precept or Permission, fitted to the Weakness or Capacity of some, or appropriate to some particular Dis∣pensation, to give some Colour for any of these their Inventions; they do then so tenaciously stick to them, and so obstinately and obstreperously plead for them, that they will not patiently hear the most solid Christian Reasons against them. Which Zeal, if they would but seriously Examine it, they would find to be but the prejudice of Educa∣tion, and the love of Self, more than that of God, or his Pure Worship.* 1.854 This is verified concerning those things, which are call'd Sacraments, about which they are very Ignorant in Religious Controver∣sies, who understand not how much Debate, Con∣tention, Jangling, and Quarrelling there has been among those call'd Christians: So that I may safely say, the Controversie about them, to wit, about their Number, Nature, Vertue, Efficacy, Administration, and other things, hath been more, than about any other Doctrine of Christ, whether as betwixt Papists and Protestants, or among Protestants betwixt them∣selves. And how great prejudice these Controver∣sies have brought to Christians, is very obvious; whereas the things contended for among them, are for the most part but empty Shadows, and meer Out-side things: As I hope hereafter to make ap∣pear to the patient and unprejudicate Reader.

§. II. That which comes first under Observation,* 1.855 is the Name [Sacrament,] which is strange, that Christians should stick to, and Contend so much for, since it is not to be found in all the Scripture; but was borrowed from the Military Oaths among the Heathens, from whom the Christians, when they be∣gan to Apostatize, did borrow many Superstitious Terms and Observations, that they might thereby

Ingratiate themselves, and the more easily gain the Heathens to their Religion; which practise, tho' perhaps intended by them for good, yet, as be∣ing the fruit of Humane Policy, and not accord∣ing to God's Wisdom, has had very pernicious Con∣sequences. I see not, how any, whether Papists or Protestants, especially the latter, can in reason quar∣rel with us for denying this Term, which it seems the Spirit of God saw not meet to inspire the Pen men of the Scriptures to leave unto us.

[Obj. 1] But if it be said, That it is not the Name, but the Thing they contend for:

[Answ.] I Answer: Let the Name then, as not being Scrip∣tural, be laid aside, and we shall see at first entrance, how much Benefit will redound by laying aside this Traditional Term, and betaking us to plain∣ness of Scripture Language. For presently the great Contest, about the number of them, will vanish; seeing there is no Term used in Scripture, that can be made use of, whether we call them Institu∣tions, Ordinances, Precepts, Commandments, Appoint∣ments, or Laws, &c. that would afford ground for such a Debate; since neither will Papist affirm, that there are only Seven, or Protestants only Two, of any of these afore-mentioned.

[Obj. 2] If it be said, That this Controversie arises from the Definition of the Thing, as well as from the Name.

[Answ.] It will be found otherwise: For what ever way we take their Definition of a Sacrament, whether as an outward visible Sign,* 1.856 whereby inward Grace is conferred, or only signified. This Definition will a∣gree to many things, which neither Papist nor Protestants will acknowledge to be Sacraments. If they be expressed under the Name of Sealing Or∣dinances, as some do, I could never see either by Reason or Scripture, how this Title could be ap∣propriate to them,* 1.857 more than to any other Chri∣stian Religious Performance: For that must needs properly be a Sealing Ordinance, which makes the

Persons receiving it infallibly certain of the Promise, and thing sealed to them.

[Obj. 3] If it be said, It is so to them that are faithful.

[Answ.] I answer: So is Praying and Preaching, and do∣ing of every good Work: Seeing the partaking or performing of the one, gives not to any a more certain Title to Heaven, yea (in some respect) not so much, there is no Reason to call them so, more than the other.

Besides, we find not any thing called the Seal and Pledge of our Inheritance, but the Spirit of God; it is by that we are said to be sealed, Eph. 1.14. & 4.30. which is also termed the Earnest of our In∣heritance, 2 Cor. 1.22. and not by outward Water, or Eating and Drinking; which, as the Wickedest of Men may partake of, so many that do,* 1.858 do notwith∣standing it, go to Perdition. For it is not outward Washing with Water, that maketh the Heart clean, by which Men are fitted for Heaven: And as that which goeth into the Mouth, doth not defile a Man, be∣cause it is put forth again, and so goeth to the Dung∣hill; neither doth any thing which Man eateth, purifie him, or fit him for Heaven. What is said here in general, may serve for an Introduction, not only to this Proposition, but also to the other concerning the Supper. Of these Sacraments (so called) Baptism is always first numbered, which is the Subject of the present Proposition; in whose Explanation I shall first demonstrate and prove our Judgment; and then Answer the Objections, and Refute the Sentiments of our Opposers. As to the first part, these things following, which are briefly comprehended in the Proposition,* 1.859 come to be proposed and proved.

§. III. First: That there is but one Baptism, [Prop. I] as well as but one Lord, one Faith, &c..

Secondly, That this one Baptism,* 1.860 which is the Baptism of Christ, is not a washing with, or dipping in Water, but a being Baptized by the Spirit.

* 1.861Thirdly, That the Baptism of John was but a Fi∣gure of this; and therefore, as the Figure, to give place to the Substance; which, tho' it be to continue, yet the other is ceased.

[Prop. I] As for the first, viz. That there is but one Baptism, there needs no other proof, than the words of the Text,* 1.862 Eph. 4.5. One Lord, one Faith, one Baptism: where the Apostle positively and plainly affirms, that as there is but one Body, one Spirit, one Faith, one God, &c. so there is but One Baptism.

[Obj. 1] As to what is commonly alledged, by way of Explanation upon the Text, That the Baptism of Water and of the Spirit make up this One Baptism, by vertue of the Sacramental Union.

[Answ.] I answer; This Exposition hath taken place, not because grounded upon the Testimony of the Scrip∣ture, but because it wrests the Scripture to make it suit to their Principle of Water Baptism; and so there needs no other reply, but to deny it, as being repugnant to the plain words of the Text; which saith not,* 1.863 that there are two Baptisms, to wit, one of Water, the other of the Spirit, which do make up One Baptism; but plainly, that there is one Baptism, as there is One Faith, and One God. Now there go∣eth not two Faiths, nor two Gods, nor two Spirits, nor two Bodies, whereof the one is Outward and Elementary, and the other Spiritual and Pure, to the making up of the one Faith, the one God, the one Body, and the one Spirit; so neither ought there to go Two Baptisms to make up the One Baptism.

[Obj. 2] But secondly, if it be said, The Baptism is but one, whereof Water is the one part, to wit, the sign; and the Spirit, the thing signified, the other.

[Answ.] I answer; This yet more confirmeth our Doct∣rine:* 1.864 For if Water be only the sign, it is not the matter of the one Baptism (as shall further hereafter by its Definition in Scripture appear) and we are to take the one Baptism for the matter of it, not for the sign, or figure and type, that went

before. Even as where Christ is called the One Of∣fering in Scripture, tho' he was typified by many Sacrifices and Offerings under the Law, we under∣stand only by the one Offering, his offering himself upon the Cross; whereof tho' those many Offerings were Signs and Types; yet we say not, that they go together with that Offering of Christ, to make up the one Offering: So neither, tho' Water-Baptism was a sign of Christ's Baptism, will it not follow, that it goeth now to make up the Baptism of Christ. If any should be so absurd, as to affirm, That this One Baptism here, was the Baptism of Water, and not of the Spirit: That were foolishly to contradict the posi∣tive Testimony of the Scripture, which saith the contrary; as by what followeth will more amply appear.

[Prop. II:] Secondly; That this One Baptism, which is the Baptism of Christ, is not a Washing with Water, appears, first, from the Testimony of John, [Proof I] the proper and peculiar Administrator of Water-Baptism, Mat. 3.11. I indeed baptize you with water unto Repentance;* 1.865 but he that cometh after me, is mightier than I, whose shoes I am not worthy to bear; he shall baptize you with the Holy Ghost, and with Fire. Here John mentions two manner of Baptisms, and two different Bap∣tisms; the one with Water, and the other with the Spirit; the one whereof, he was the Minister of; the other whereof, Christ was the Minister of: And such as were baptized with the first, were not therefore baptized with the second: I indeed bap∣tize you, but he shall baptize you. Tho' in the present time they were baptized with the Baptism of Wa∣ter; yet they were not as yet, but were to be, baptized with the Baptism of Christ. From all which, I thus ague:

Arg. 1.

• If those that were baptized with the Baptism of Water, were not therefore baptized with the Bap∣tism of Christ; then the Baptism of Water is not the Baptism of Christ:

• But the first is true;
• Therefore also the last.

And again,

Arg. 2.

• If he, that truly and really administred the Bap∣tism of Water, did notwithstanding declare; that he neither could, nor did baptize with the Baptism of Christ; then the Baptism of Water is not the Baptism of Christ:
• But the first is true;
• Therefore, &c.

And indeed to understand it otherwise, would make John's words void of good sense: For if their Baptisms had been all one, why should he have so precisely contra-distinguished them? Why should he have said, that those, whom he had already baptized, should yet be baptized by another Bap∣tism?

[Object.] If it be urged, That Baptism with Water was the one part, and that with the Spirit the other part or effect only of the former.

[Answ.] I answer; This Exposition contradicts the plain words of the Text. For he saith not, I baptize you with Water,* 1.866 and he that cometh after shall produce the effects of this my Baptism in you by the Spirit, &c. or he shall accomplish this Baptism in you; but, He shall baptize you. So then, if we understand the word truly and properly, when he saith, I baptize you; as consenting, that thereby is really signified, that he did baptize with the Baptism of Water; we must needs, unless we offer violence to the Text, understand the other part of the Sentence the same way; that where he adds presently, But he shall baptize you, &c. that he understood it of their be∣ing truly to be baptized with another Baptism, than what he did baptize with: Else it had been non sense for him thus to have contra distinguished them.

[Proof II] Secondly; This is further confirmed by the Say∣ing of Christ himself, Acts 1.4, 5. But wait for the

Promise of the Father, which, saith he, ye have heard of me: For John truly baptized with Water,* 1.867 but ye shall be baptised with the Holy Ghost not many days hence. There can scarce two places of Scripture run more parrallel, than this doth with the former, a little before mentioned; and therefore concludeth the same way, as did the other. For Christ here grants fully that John compleated his Baptism, as to the matter and substance of it: John (saith he) truly baptized with Water; which is as much as if he had said, John did truly and fully, administer the Baptism of Water, But ye shall be baptized with, &c. This sheweth that they were to be baptized with some other Baptism than the Baptism of Water; and that altho' they were formerly baptized with the Baptism of Water, yet not with that of Christ, which they were to be baptized with.

[Proof III] Thirdly; Peter observes the same distinction, Acts 11.16. Then remembred I the Word of the Lord, how that he said, John indeed baptized with Water;* 1.868 but ye shall be baptized with the Holy Ghost. The Apo∣stle makes this application upon the Holy Ghost's falling upon them; whence he infers, that they were then baptized with the Baptism of the Spirit. As to what is urged from his calling afterwards for Water, it shall be spoken to hereafter. From all which Three Sentences relative one to another, first of John, secondly of Christ and thirdly of Peter, it doth evidently follow, that such as were truly and really baptized with the Baptism of Water, were notwithstanding not baptized with the Baptism of the Spirit, which is that of Christ; and such as truly and really did, administer the Baptism of Wa∣ter, did, in so doing, not administer the Baptism of Christ. So that if there be now but One Bap∣tism, as we have already proved, we may safely conclude, that it is that of the Spirit, and not of Water; else it would follow, that the One Baptism, which now continues, were the Baptism of Water,

i. e. John's Baptism, and not the Baptism of the Spi∣rit, i. e. Christ's, which were most absurd.

[Object.] If it be said further, That tho' the Baptism of John, before Christ's was administred, was different from it, as being the Figure only; yet new, that both it, as the Figure, and that of the Spirit as the Substance, is ne∣cessary to make up the One Baptism.

[Answ.] I answer; This urgeth nothing, unless it be granted also, that both of them belong to the Es∣sence of Baptism; so that Baptism is not to be ac∣counted as truly administred, where both are not; which none of our Adversaries will acknowledge: But on the contrary,* 1.869 account not only all those truly baptized with the Baptism of Christ, who are baptized with Water, tho' they be uncertain, whe∣ther they be baptized with the Spirit or not; but they even account such truly baptized with the Baptism of Christ, because sprinkled, or baptized with Water, tho' it be manifest and most certain, that they are not baptized with the Spirit, as being Enemies thereunto in their Hearts by wicked Works. So here, by their own confession, Bap∣tism with Water is without the Spirit: Wherefore we may far safer conclude, that the Baptism of the Spirit, which is that of Christ, is and may be with∣out that of Water, as appears in that of Acts 11. where Peter testifies of these Men, that they were baptized with the Spirit; tho' not then baptized with Water. And indeed the Controversie in this, as in most other things, stands betwixt us and our Op∣posers, in that they not only often-times prefer the Form and Shadow, to the Power and Sub∣stance; by denominating Persons as Inheritors and Possessors of the thing, from their having the Form and Shadow, tho' really wanting the Power and Substance; and not admitting those to be so de∣nominated, who have the Power and Substance, if they want the Form and Shadow. This appears evidently, in that they account those truly baptized

with the One Baptism of Christ, who are not bap∣tized with the Spirit (which in Scripture is par∣ticularly called the Baptism of Christ) if they be only baptized with Water; which themselves yet confess to be but the Shadow or Figure.* 1.870 And moreover, in that they account not those who are surely baptized with the Baptism of the Spirit, bap∣tized; neither will they have them so denominated, unless they be also sprinkled with, or dipped in Wa∣ter. But we on the contrary, do always prefer the Power to the Form, the Substance to the Sha∣dow; and where the Substance and Power is, we doubt not to denominate the Person accordingly, tho' the Form be wanting. And therefore we al∣ways seek first, and plead for the Substance and Power, as knowing that to be indispensably ne∣cessary; tho' the Form sometimes may be dispensed with, and the Figure or Type may cease, when the Substance and Anti type come to be enjoyed; as it doth in this case, which shall hereafter be made appear.

[Proof IV] §. IV. Fourthly, That the One Baptism of Christ, is not a washing with Water, appears from,* 1.871 1 Pet. 3.21. The like Figure whereunto even Baptism doth also now save us (not the putting away of the filth of the Flesh, but the answer of a good Conscience towards God) by the Resurrection of Jesus Christ: So plain a Defi∣nition of Baptism is not in all the Bible; and there∣fore, seeing it is so plain, it may well be preferred to all the coined Definitions of the School Men. The Apostle tells us, First, Negatively, what it is not, viz. Not a putting away of the filth of the Flesh; then surely it is not a washing with Water, since that is so. Secondly, he tells us Affirmatively, what it is, viz. The answer of a good Conscience towards God, by the Resurrection of Jesus Christ: Where he Affirma∣tively defines it to be the Answer (or Confession, as the Syriack Version hath it) of a good Conscience. Now this Answer cannot be, but where the Spirit

of God hath purified the Soul, and the Fire of his Judgment hath burned up the Unrighteous Na∣ture: And those in whom this Work is wrought may be truly said to be baptized with the Baptism of Christ, i. e. of the Spirit end of Fire. Whatever way then we take this Definition of the Apostle, of Christ's Baptism, it confirmeth our Sentence: For if we take the First, or Negative part, viz. That it is not a putting away of the filth of the Flesh, then it will follow,* 1.872 that Water-Baptism is not it, because that is a putting away of the filth of the Flesh. If we take the Second, and Affirmative Definition, to wit, That it is the Answer, or Confession, of a good Con∣science, &c. then Water Baptism is not it: Since, as our Adversaries will not deny, Water-Baptism doth not always imply it, neither is it any necessary con∣sequence thereof. Moreover, the Apostle in this place doth seem especially to guard against those, that might esteem Water-Baptism the true Baptism of Christ; because (lest by the Comparison induced by him, in the preceding verse, betwixt the Souls that were saved in Noah's Ark, and us that are now saved by Baptism; lest, I say, any should have thence hastily concluded, that because the for∣mer were saved by Water, this place must needs be taken to speak of Water-Baptism) to prevent such a mistake, he plainly affirms, that it is not that, but another thing. He saith not, that it is the Water, or the putting away of the filth of the Flesh, as accom∣panied with the answer of a good Conscience; whereof the one, viz. the Water, is the Sacramental Element, administred by the Minister; and the other, the Grace or Thing signified, conferred by Christ; but plainly, That it is not the putting away, &c. than which there can be nothing more manifest to Men Unpreju∣dicate and Judicious. Moreover, Peter calls this here, which saves, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Antitype, or the thing figur••d, whereas it is usually translated, as if the like Figure did now save us? thereby insinuating,

that as they were saved by Water in the Ark, so are we now by Water-Baptism. But this Interpre∣tation crosseth his Sense, he presently after decla∣ring the contrary, as hath above been observed; and likewise it would contradict the Opinion of all our Opposs••rs. * 1.873 For Protestants deny it to be ab∣solutely necessary to Salvation: And tho' Papists say None are saved without it; yet in this they ad∣mit a•• Exception, as of Martyrs, &c. and they will not say, that all that have it, are saved by Water-Baptism: Which they ought to say, if they will understand by Baptism, (by which the Apostle saith we are Saved) Water-Baptism. For seeing we are saved by this Baptism, as all those that were in the Ark, were saved by Water; it would then fol∣low, that all those that have this Baptism, are saved by it. Now this Consequence would be false, if it were understood of Water-Baptism; because many by the Confession of all are baptized with Water, that are not saved: But this Consequence holds most true, if it be understood as we do, of the Baptism of the Spirit; since none can have this An∣swer of a good Conscience, and abiding in it, not be saved by it.

[Proof V] Fifthly: That the One Baptism of Christ is not a wash∣ing with Water, as it hath been proved by the De∣finition of the One Baptism,* 1.874 so it is also manifest from the necessary Fruits and Effects of it, which are three times particularly expressed by the Apostle Paul: As first, Rom. 6.3, 4. where he saith, That so many of them as were baptized into Jesus Christ, were baptized into his Death; buried with him by Baptism into Death, that they should walk in newess of Life: Secondly, to the Gal. 3.27. he saith positively, For as many of you as have been baptized into Christ, have put on Christ: And Thirdly, to the Col. 2.12. he saith, That they were Buried with him in Baptism, and risen with him through the Faith of the operation

of God. It is to be observed here, that the Apostle speaks generally, without any Exclusive Term, but Comprehensive of all: He saith not, Some of you that were baptized into Christ, have put on Christ; but, As many of you: Which is as much as if he had said, Every one of you, that hath been baptized into Christ, hath put on Christ. Whereby it is evident, that this is not meant of Water Baptism, but of the Bap∣tism of the Spirit;* 1.875 because else it would follow, that whosoever had been Baptized with Water-Baptism, had put on Christ, and were risen with him; which all acknowledge to be most Absurd. Now supposing, all the visible Members of the Churches of Rome, Galatia, and Coloss, had been outwardly Baptized with Water, (I do not say, they were; but our Adversaries will not only readily grant it, but also contend for it) suppose (I say) the Case so, they will not say, they had all put on Christ; since divers Expressions in these Epistles to them shew the contrary. So that the Apostle cannot mean Baptism with Water; and yet that he meaneth the Baptism of Christ, i. e. of the Spirit, cannot be de∣nyed; or that the Baptism wherewith these were Baptized (of whom the Apostle here testifies, that they had put on Christ) was the One Baptism, I think none will call in question. Now admit, as our Adversaries contend, that many in these Churches, who had been Baptized with Water, had not put on Christ; it will follow, that notwithstanding that Water-Baptism, they were Baptized into Christ, or with the Baptism of Christ; seeing as many of them as were Baptized into Christ, had put on Christ, &c. From all which I thus argue;

Arg.

• If the Baptism with Water, were the One Baptism, i. e. the Baptism of Christ, as many as were baptized with Water would have put on Christ.
• But the last is false;
• Therefore also the first.

And again;

Arg. 2.

• Since as many as are baptized into Christ i. e. with the One Baptism, which is the Baptism of Christ, have put on Christ; then Water Baptism is not the One Baptism, viz. the Baptism of Christ.
• But the first is true:
• Therefore also the last.

§. V. Thirdly: Since John's Baptism was a Figure,* 1.876 and seeing the Figure gives way to the Substance,* 1.877 al••eit the thing figured remain, to wit, the One Baptism of Christ, yet the other ceaseth, which was the Baptism of John.

[ I] That John's Baptism was a Figure of Christ's Baptism, I judge will not readily be denied;* 1.878 but in case it should, it can easily be proved from the nature of it. John's Baptism was a being Baptized with Water, but Christ's is a Baptizing with the Spirit: Therefore John's Baptism, must have been a Figure of Christ's. But further, that Water Baptism was John's Baptism, will not be denied; That Water-Baptism is not Christ's Baptism is already proved. From which doth arise the Confirmation of our Proposition, thus;

Arg.

• There is no Baptism to continue now, but the One Baptism of Christ.
• Therefore Water Baptism is not to continue now; because it is not the Baptism of Christ.

[ II] That John's Baptism is ceased, many of our Ad∣versaries confess: But,* 1.879 if any should alledge it otherwise, it may be easily proved by the express words of John, not only as being insinuated there, where he contra-distinguisheth his Baptism from that of Christ; but particularly where he saith, John 3.30. He (Christ) must increase, but I (John) must decrease. From whence it clearly follows, that the increasing or taking place of Christ's Bap∣tism, is the decreasing or abolishing of John's Bap∣tism: So that if Water-Baptism was a particular part of John's Ministry, and is no part of Christ's

Baptism, as we have already proved, it will ne∣cessarily follow, that it is not to continue.

Secondly:

Arg.

• If Water Baptism had been to continue a perpetual Ordinance of Christ in his Church, he would either have practised it himself, or commanded his Apo∣stles so to do.
• But that he practised it not, the Scripture plainly affirms, John 4.2. And that he commanded his Diciples to baptize with Water, I could never yet read. As for what is alledged, that Matth. 28.19, &c. (where he bids them baptize) is to be understood of Water-Baptism, that is but to beg the Question, and the grounds for that shall be here∣after examined.
• Therefore to Baptize with Water, is no perpetual Or∣dinance of Christ to his Church.

This hath had the more Weight with me, be∣cause I find not any standing Ordinance or Appoint∣ment of Christ necessary to Christians, for which we have not either Christs own Practice or Command, as to obey all the Commandments, which compre∣hend both our Duty towards God and Man, &c. and where the Gospel requires more than the Law; which is abundantly signified in the 5th and 6th Chapters of Matthew, and elsewhere. Besides, as to the Duties of Worship, he exhorts us to Meet, promising his Presence; commands to Pray, Preach, Watch, &c. and gives Precepts concerning some Temporary things, as the Washing of one anothers Feet, the break∣ing of Bread, hereafter to be discussed: Only for this one thing of Baptizing with Water, (tho' so earnestly contended for) we find not any Precept of Christ.

[ III] §. VI. But to make Water Baptism a necessary In∣stitution of the Christian Religion, which is Pure and Spiritual,* 1.880 and not Carnal and Ceremonial, is to de∣rogate from the New Covenant-Dispensation, and set up the Legal Rites and Ceremonies, of which this of Baptism, or Washing with Water, was one; as appears

from Heb. 9.10. where the Apostle speaking there∣of, saith, that it stood only in Meats and Drinks, and divers Baptisms, and carnal Ordinances, imposed un∣til the time of Reformation: If then the time of Re∣formation, or the Dispensation of the Gospel, which puts an end to the Shadows, become, then such Baptisms and carnal Ordinances are no more to be imposed. For how Baptism with Water comes now to be a Spiritual Ordinance, more than before in the time of the Law, doth not appear; seeing it is but Water still, and a Washing of the outward Man, and a putting away of the Filth of the Flesh still: And as before, those that were so washed, were not thereby made perfect, as pertaining to the Con∣science, neither are they at this Day; as our Ad∣versaries must needs acknowledge, and Experience abundantly sheweth. So that the matter of it, which is a Washing with Water, and the effects of it, which is only an outward Cleansing, being still the same, how comes Water Baptism to be less a Carnal Ordinance now, than before?

[Obj. 1] If it be said, That God confers inward Grace upon some, that are now Baptized.

[Answ.] So no doubt he did also upon some that used those Baptisms among the Jews.

[Obj. 2] Or if it be said; Because 'tis commanded by Christ now, under the New Covenant.

[Answ.] I answer, First, That's to beg the Question; of which hereafter.

But Secondly, We find, That where the matter of Ordinances is the same, and the End the same, they are never accounted more or less Spiritual, because of their different times. Now, was not God the Author of the Purifications and Baptisms un∣der the Law? Was not Water the matter of them, which is so now? Was not the End of them to signifie an Inward Purifying by an Outward Wash∣ing? And is not that alledged to be the End still? And are the necessary Effects or Consequences of it

any better now than before, since Men are now by the virtue of Water-Baptism,* 1.881 as a necessary consequence of it, no more than before, made in∣wardly clean? And if some by God's Grace, that are baptized with Water, are inwardly purified, so were some also under the Law; so that this is not any necessary consequence or effect, neither of this, nor that Baptism. It is then plainly Re∣pugnant to right Reason, as well as to the Scrip∣ture Testimony, to affirm that to be a Spiritual Or∣dinance now, which was a Carnal Ordinance before, if it be still the same, both as to its Author, Mat∣ter and End, however made to vary in some small Circumstances. The Spirituality of the New Cove∣nant, and of its Worship established by Christ, con∣sisted not in such superficial Alterations of Cir∣cumstances; but after another manner. Therefore let our Adversaries shew us, if they can, (without begging the Question, and building upon some one or other of their own Principles, denied by us) where ever Christ appointed or ordained any In∣stitution or Observation under the New Covenant, as belonging to the Nature of it, or such a neces∣sary part of its Worship as is perpetually to conti∣nue, which being one in Substance and Effects, (I speak of Necessary, not Accidental Effects) yet be∣cause of some small difference in Form or Circum∣stance, was before Carnal, notwithstanding it was commanded by God under the Law, but now is become Spiritual, because commanded by Christ under the Gospel? And if they cannot do this, then if Water-Baptism was once a Carnal Ordinance, as the Apostle positively affirms it to have been, it remains a Carnal Ordinance still; and if a Carnal Ordinance, then no necessary part of the Gospel, or New Covenant Dispensation; and if no necessary part of it, then not needful to continue, nor to be practis∣ed by such as live and walk under this Dispen∣sation. But in this, as in most other things, ac∣cording

as we have often observed) our Adversa∣ries Judaize, and renouncing the Glorious and Spiri∣tual Priviledges of the New Covenant, are sticking in, and cleaving to, the Rudiments of the Old, both in Doctrine and Worship, as being more suited and agreeable to their Carnal Apprehensions, and Na∣tural Senses. But we, on the contrary, travel above all, to lay hold upon, and cleave unto the Light of the Glorious Gospel, revealed unto us. And the Harmony of the Truth we profess in this,* 1.882 may appear, by briefly observing how in all things we follow the Spiritual Gospel of Christ, as contra∣distinguished from the Carnality of the Legal Dispensation; while our Adversaries, through re∣jecting this Gospel, are still labouring under the Burthen of the Law, which neither they, nor their Fathers, were able to bear.

For the Law and Rule of the Old Covenant,* 1.883 and Jews, was outward, written in Tables of Stone and Parchments: So also is that of our Adversaries. But the Law of the New Covenant is inward and per∣petual, written in the Heart: So is ours.

The Worship of the Jews was outward and carnal, limited to set times, places and persons, and performed according to set prescribed Forms and Observations: So is that of our Adversaries. But the Worship of the New Covenant is neither limited to time, place, nor person; but is performed in the Spirit and in Truth, and is not acted according to set Forms and Prescriptions, but as the Spirit of God immediately acts, moves and leads, whether it be to Preach, Pray, or Sing: And such is also our Worship.

So likewise the Baptism among the Jews under the Law, was an outward Washing with outward Water, only to typifie an inward Purification of the Soul, which did not necessarily follow upon those that were thus bap∣tized: But the Baptism of Christ under the Gos∣pel, is the Baptism of the Spirit, and of Fire; not the putting away of the filth of the Flesh, but the answer

of a good Conscience towards God: And such is the Baptism that we labour to be baptized withal, and contend for.

[Arg.] §. VII. But again, If Water Baptism had been an Ordinance of the Gospel, then the Apostle Paul would have been sent to administer it; but he de∣clares positively, 1 Cor. 1.17. That Christ sent him not to Baptize, but to Preach the Gospel: The Rea∣son [ IV] of that Consequence is undeniable,* 1.884 because the Apostle Paul's Commission was as large as that of any of them; and consequently, he being in special manner the Apostle of Christ to the Gentiles, if Water-Baptism (as our Adversaries contend) be to be accounted the Badge of Christianity, he had more need than any of the rest to be sent to Baptize with Water, that he might mark the Gentiles, Con∣verted by him, with that Christian Sign. But in∣deed the Reason holds better thus, That since Paul was the Apostle of the Gentiles, and that in his Ministry he doth through all (as by his Epistles appears) labour to wean them from the former Jewish Ceremonies and Observations, (tho' in so doing he was sometimes undeservedly judged by others of his Brethren, who were unwilling to lay aside those Ceremonies) therefore his Commission (tho' as full, as to the preaching of the Gospel, and New Cove∣nant Dispensation, as that of the other Apostles) did not require of him, that he should lead those Converts into such Jewish Observations and Baptisms, however that Practise was indulged in, and pract∣ised by the other Apostles, among their Jewish Proselytes:* 1.885 For which cause he thanks God that he had baptized so few; intimating, that what he did therein,* 1.886 he did not by virtue of his Apostolick Commission, but rather in Condesension to their Weakness; even as at another time he Circumcised Timothy.

[Obj. 1] Our Adversaries, to evade the Truth of of this Testimony, usually alledged, That by this is only to

be understood, that he was not sent principally to bap∣tize▪ not that he was not sent at all.

[Answ.] But this Exposition, since it contradicts the po∣sitive words of the Text, and has no better Foun∣dation, than the affirmation of its Assertors, is justly rejected as spurious, until they bring some better proof for it. He saith not, I was not sent principally to baptize; but I was not sent to baptize.

As for what they urge, by way of Confirmation,* 1.887 from other places of Scripture, where [not] is to be so taken, as where it's said, I will have Mercy,* 1.888 and not Sacrifice, which is to be understood, that God requires principally Mercy, not excluding Sa∣crifices:

I say,* 1.889 this place is abundantly explained by the following words, [and the knowledge of God, more than burnt Offerings] by which it clearly appears, that Burnt-Offerings, which are one with Sacrifices, are not excluded; but there is no such word added in that of Paul, and therefore the Parity is not de∣monstrated to be alike, and consequently the In∣stance not sufficient; unless they can prove, that it ought so to be admitted here: Else we might interpret, by the same Rule, all other places of Scripture the same way; as where the Apostle saith, 1 Cor. 2.5. That your Faith might not stand in the Wisdom of Men, but in the Power of God; it might be understood, it shall not stand principally so. How might the Gospel, by this liberty of Interpreta∣tion, be perverted?

[Obj. 2] If it be said, That the abuse of this Baptism among the Corinthians, in dividing themselves according to the Persons by whom they were baptized, made the Apo∣stle speak so; but that the abuse of a thing doth not abo∣lish it.

[Answ.] I answer; It is true, it doth not, provided the thing be lawful and necessary; and that no doubt the abuse abovesaid gave the Apostle occasion so to write. But let it from this be considered, how

the Apostle excludes Baptizing, not Preaching, tho' the abuse [mark] proceeded from that, no less than from the other. For these Corin••hians did denomi∣nate themselves from those different Persons, by whose Preaching (as well as from those, by whom they were Baptized) they were Converted, as by the 4, 5, 6, 7 and 8 verses of Chap. 3. may appear: And yet for to remove that Abuse, the Apostle doth not say,* 1.890 he was not sent to Preach; nor yet doth he rejoyce, that he had only Preached to a few; because Preaching, being a standing Ordi∣nance in the Church, is not, because of any abuse that the Devil may tempt any to make of it, to be forborn by such as are called to perform it by the Spirit of God: Wherefore the Apostle accord∣ingly, Chap. 3.8, 9. informs them, as to that, how to remove that Abuse. But as to Water Baptism, for that it was no standing Ordinance of Christ, but only practised as in Condesension to the Jews, and by some Apostles to some Gentiles also; there∣fore so soon as the Apostle perceived the abuse of it, he let the Corinthians understand, how little stress was to be laid upon it, by shewing them, that he was glad, that he had administred this Ceremony to so few of them; and by telling them plainly, that it was no part of his Commission, neither that which he was sent to administer.

* 1.891Some ask us, How we know that Baptizing here is meant of Water, and not of the Spirit; which if it be, then it will exclude the Baptism of the Spirit, as well as of Water?

[Answ.] I answer; Such as ask the Question, I suppose, speak it not as doubting that this was said of Water-Baptism,* 1.892 which is more than manifest. For since the Apostle Paul's Message was, to turn People from Darkness to Light, and Convert them to God; and ••at as many as are thus Turned and Converted (so as to have the answer of a good Conscience towards God, and to have put on Christ, and be arisen with him

in Newness of Life) are baptized with the Baptism of the Spirit. But who will say, that only those few, mentioned there to be baptized by Paul, were come to this? Or that to turn, or bring them to this Condition, was not (even admitting our Ad∣versaries Interpretation) as principally a part of Paul's Ministry as any other? Since then our Ad∣versaries do take this place for Water Baptism (as indeed it is) we may lawfully, taking it also, urge it upon them. Why the word Baptism and Bap∣tizing is used by the Apostle, where that of Water, and not of the Spirit, is only understood, shall here∣after be spoken to. I come now to consider the Reasons alledged by such as plead for Water-Bap∣tism;* 1.893 which are also the Objections used against the Discontinuance of it.

[Obj. 2] §. VIII. First; Some Object, That Christ, who had the Spirit above measure, was notwithstanding baptized with Water. As Nic. Arnoldus,* 1.894 against the Thesis Sect. 46. of his Theological Exercitation.

[Answ.] I answer; So was he also Circumcised, it will not follow from thence, that Circumcision is to conti∣nue: For it behoved Christ to fulfil all Righteous∣ness, not only the Ministry of John,* 1.895 but the Law also; therefore did he observe the Jewish Feasts and Rites, and kept the Passover: It will not then fol∣low, that Christians ought to do so now; and there∣fore Christ, Mat. 3.15. gives John this Reason of his being baptized, desiring him to suffer it to be so now; whereby he sufficiently intimates, that he intended not thereby to perpetuate it as an Ordi∣nance to his Disciples.

[Obj. 2] Secondly; They object, Mat. 28.19. Go ye there∣fore, and teach all Nations, baptizing them in the Name of the Father and of the Son, and of the Holy, Ghost.

[Answ.] This is the great Objection, and upon which they build the whole Superstructure; Whereunto the first general and sound Answer is, by granting the whole;

but putting them to prove, that Water is here meant,* 1.896 since the ••ext is silent of it. And tho' in reason it be sufficient upon our part, that we concede the whole expressed in the place, but de∣ny that it is by Water, which is an addition to the Text; yet I shall premise some Reasons why we do so, and then consider the Reasons alledged by those, that will have Water to be here under∣stood.

Arg. 1.

• The first is a Maxim yielded to by all, That we ought not to go from the literal signification of the Text, except some urgent necessity force us thereunto.
• But no urgent necessity in this place forceth us thereunto:
• Therefore we ought not to go from it.

Secondly,

Arg. 2.

• That Baptism which Christ commanded his Apostles, was the One Baptism, id••est, his own Baptism:
• But the One Baptism, which is Christ's Baptism, is not with Water, as we have already proved:
• Therefore the Baptism commanded by Christ to his Apostles, was n•• Water-Baptism.

Thirdly,

Arg. 3.

• That Baptism which Christ command∣ed his Apostles, was such, that as many as were therewith Baptized, did put on Christ:
• But this is not true of Water Baptism;
• Therefore, &c.

Fourthly,

Arg. 4.

• The Baptism commanded by Christ to his Apostles, was not John's Baptism:
• But Baptism with Water was John's Baptism.
• Therefore &c.

[Allegat. 1] But First, they alledge, That Christ's Baptism, tho' a Baptism with Water, did differ from John's, because John only Baptized with Water unto Re∣pentance, but Christ commands his Disciples to Baptize in the Name of the Father, Son, and Holy Ghost; reckoning, that in this form, there lieth a great dif∣ference betwixt the Baptism of John, and that of Christ.

[Answ.] I Answer, In that John's Baptism was unto Re∣pentance, the difference lieth not there, because so is Christ's also: Yea, our advesaries will not deny, but that adult Persons, that are to be baptized, ought ere they are admitted to Water Baptism, to Repent and Confess their Sins; and that Infants also, with a respect to, and consideration of their Baptism, ought to Repent and Confess: So that the difference lieth not here; since this of Repentance and Confession agrees as well to Christ's as to John's Baptism. But in this our Adversaries are divided; for Calvin will have Christ's and John's to be all one, Inst. lib. 4. chap. 15. Sect. 7, 8. Yet they do differ, and the difference is, in that the one is by Water, the other not, &c.

Secondly, As to what Christ saith, in command∣ing them to baptize in the Name of the Father, Son, and Spirit, I confess that states the difference, and it is great; but that lies not only in admitting Water-Baptism in this different Form, by a bare ex∣pressing of these Words: For as the Text saith no such thing, neither do I see, how it can be infer∣red from it. For the Greek is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is,* 1.897 into the Name; now the Name of the Lord is often taken in Scripture for something else, than a bare sound of Words, or literal expression, even for his Virtue and Power; as may appear from Psalm 54.3. Cant. 1.3. Prov. 18.10. and in many more. Now that the Apostles were, by their Ministry, to bap∣tize the Nations into this Name, Virtue and Power; and that they did so, is evident by these Testi∣monies of Paul, above-mentioned, where he saith,* 1.898 That as many of them as were baptized into Christ, have put on Christ: This must have been a baptizing into the Name, i. e. Power and Virtue; and not a meer formal Expression of Words, adjoined with Water-Baptism; because, as hath been above observed, it doth not follow as a natural or necessary conse∣quence of it. I would have those, who desire to have their Faith built upon no other Foundation,

than the Testimony of God's Spirit and Scriptures of Truth, throughly to consider, whether there can be any thing further alledged for this Intepretation, than what prejudice of Education, and influence of Tradition, hath imposed. Perhaps it may stum∣ble the unwary and inconsiderate Reader, as if the very Character of Christianity were abolished, to tell him plainly, that this Scripture is not to be un∣derstood of Baptizing with Water; and that this Form of Baptizing in the Name of the Father, Son, and Spirit, hath no warrant from Mat. 28, &c.

* 1.899For which, besides the Reason taken from the Signification of (the Name) as being the Virtue and Power above expressed, let it be considered, that if it had been a Form prescribed by Christ to his Apostles, then surely they would have made use of that Form in the administring of Water-Baptism, to such as they baptized with Water; but though particular mention be made in divers places of the Acts, who were baptized, and how; and tho' it be particularly expressed, that they baptized such and such, as Acts 2.41. & 8.12, 13, 38. & 9.18. & 10.48. & 16, 15. & 18.8. yet there is not a word of this Form. And in two places, Acts 8.16. & 19.5. it is said of some, that they were baptized in the Name of the Lord Jesus; by which it yet more appears, that either the Author of this History hath been very defective, who having so often occasion to mention this, yet omitteth so substantial a part of Baptism, (which were to accuse the Holy Ghost, by whose guidance Luke wrote it) or else, that the Apostles did no ways understand, that Christ by his Commission, Mat 28. did enjoyn them such a Form of Water Bapt••sm, seeing they did not use it. And therefore it is safer to conclude, that what they did in administring Water Baptism, they did not by Vertue of that Commission; else they would have used it: For our Adversaries, I sup∣pose, would judge it a great Heresie to administer

Water Baptism without that, or only in the Name of Jesus, without mention of Father or Spirit, as it is ex∣presly said they did, in the two places above cited.

[Alleg. 2] Secondly; They say, If this were not understood of Water Baptism, it would be a Tautology, and all one with Teaching.

[Answ.] I say, Nay: Baptizing with the Spirit is somewhat farther than Teaching, or informing the Under∣standing; for it imports a reaching to,* 1.900 and melting the Heart, whereby it is turned, as well as the Un∣derstanding informed. Besides, we find often in the Scripture, that Teaching and Instructing are put toge∣ther, without any Absurdity, or needless Tautology, and yet these two have a greater Affinity, than Teaching and Baptizing with the Spirit.

[Alleg. 3] Thirdly; They say, Baptism in this place must be understood with Water, because it is the Action of the Apostles; & so cannot be the Baptism of the Spirit, which is the Work of Christ, and his Grace, not of Man, &c.

[Answ.] I answer; Baptism with the Spirit, tho' not wrought without Christ and his Grace, is instrumentally done by Men fitted of God for that purpose;* 1.901 and there∣fore no absurdity follows, that Baptism with the Spirit should be expressed as the Action of the Apo¦stles: For though it be Christ, by his Grace, that gives Spiritual Gifts, yet the Apostle, Rom. 1.11. speaks of his imparting to them Spiritual Gifts; and he tells the Corinthians, that he had begotten them through the Gospel, 1 Cor. 4.15. And yet to beget People to the Faith, is the Work of Christ and his Grace, not of Men. To Convert the Heart, is pro∣perly the Work of Christ; and yet the Scripture often-times ascribes it to Men, as being the In∣struments: And since Paul's Commission was, To turn People from Darkness, to Light, tho' that be not done without Christ co-operating by his Grace; so may also Baptizing with the Spirit be expressed, as performable by Man, as the Instrument, tho' the Work of Christ's Grace be needful to concur there∣unto:

So that it is no absurdity to say, that the Apostles did administer the Baptism of the Spirit.

[Alleg. 4] Lastly; They say, That since Christ saith here, that he will be with his Disciples to the end of the world, there∣fore Water Baptism must continue so long.

[Answ.] If he had been speaking here of Water-Baptism, then that might have been urged; but seeing that is denied, and proved to be false, nothing from thence can be gathered: He speaking of the Bap∣tism of the Spirit, which we freely confess doth re∣main to the end of the World; yea, so long as Christ's Presence abideth with his Children.

[Obj. 3] §. IX. Thirdly; They object the constant Practice of the Apostles in the Primitive Church, who, they say, did always administer Water Baptism to such as they Converted to the Faith of Christ: And hence also they further urge that of Mat. 28. to have been meant of Water, or else the Apostles did not understand it, in that in baptizing they used Water; or that in so doing they walked without a Commission.

[Answ.] I answer; That it was the Constant Practise of the Apostles, is denied; for we have shewn in the Ex∣ample of Paul, that it was not so; since it were most absurd to judge, that he Converted only those few, even of the Church of Corinth, whom he saith he baptized; nor were it less absurd to think, that that was a constant Apostolick Practice, which he, that was not inferiour to the chiefest of the Apostles, and who declares, he laboured as much as they all, rejoiceth,* 1.902 he was so little in. But further, the Con∣clusion inferred from the Apostles Practice of Bap∣tizing with Water, to evince that they understood Mat. 28. of Water-Baptism, doth not hold: For tho' they baptized with Water, it will not follow, that either they did it by Vertue of that Commission, or that they mistook that place; nor can there be any Medium brought, that will infer such a Con∣clusion. As to the other insinuated Absurdity, That they did it without a Commission; it is none at

all: For they might have done it by a Permission, as being in use before Christ's Death; and because the People, nursed up with outward Ceremonies, could not be weaned wholly from them. And thus they used other things, as Circumcision, and Legal Purifications, which yet they had no Com∣mission from Christ to do, (to which we shall speak more at length in the following Proposition, con∣cerning the Supper.)

[Object.] But if from the sameness of the Word, because Christ bids them Baptize, and they afterwards in the use of Water are said to Baptize, it be judged probable, that they did understand that Commission, Mat. 28. to authorize them to Baptize with Water, and accordingly practised it.

[Answ.] Altho' it should be granted, that for a season they did so far mistake it, as to judge, that Water belonged to that Baptism, (which however I find no necessity of granting) yet I see not any great Absurdity would thence follow. For it is plain, they did mistake that Commission, as to a main part of it, for a season, as where he bids them Go teach all Nations; since some time after, they judged it unlawful to teach the Gentiles; yea, Peter himself scrupled it, until by a Vision constrained thereunto; for which after he had done it,* 1.903 he was for a season (until they were better inform∣ed) judged by the rest of his Brethren. Now, if the Education of the Apostles and Jews, and their Propensity to adhere and stick to the Jewish Reli∣gion, did so far influence them, that even after Christ's Resurrection, and the pouring forth of the Spi∣rit, they could not receive nor admit of the Teach∣ing of the Gentiles, tho' Christ, in his Commission to them, commanded them to preach to them; what further Absurdity were it to suppose, that through the like Mistake, the chiefest of them having been the Disciples of John, and his Baptism being so much prized there among the Jews, that they also took

Christ's Baptism, intended by him of the Spirit, to be that of Water, which was John's, and accord∣ingly practised it for a season? It suffices us, that if they were so mistaken, (tho' I say not that they were so) they did not always remain under that Mistake: Else Peter would not have said of the Baptism, which now saves, that it is not a putting away of the filth of the Flesh, which certainly Water-Baptism is.

But further, They urge much Peter's baptizing Cornelius; in which they press two things, First, That Water-Baptism is used, even to those that had re∣ceived the Spirit. Secondly, That it is said positively, he commanded them to be baptized, Acts 10.47, 48.

But neither of these doth necessarily infer Water-Baptism to belong to the New Covenant-Dispensa∣tion, nor yet to be a perpetual standing Ordinance in the Church. For first, all that this will amount to,* 1.904 was, that Peter at that time baptized these Men; but that he did it by vertue of that Com∣mission, Mat. 28. remains yet to be proved. And how doth the baptizing with Water, after the re∣ceiving of the Holy Ghost, prove the case, more than the use of Circumcision, and other Legal Rites, acknowledged to have been acted by him after∣wards? Also, no wonder if Peter, that thought it so strange (notwithstanding all that had been pro∣fessed before, and spoken by Christ) that the Gen∣tiles should be made Partakers of the Gospel, and with great difficulty, not without an extraordinary Impluse thereunto, was brought to come to them, and eat with them, was apt to put this Ceremony upon them; which being, as it were, the particular Dispensation of John, the Fore-runner of Christ, seem∣ed to have greater Affinity with the Gospel, than the other Jewish Ceremonies, then used by the Church; but that will no ways infer our Adversaries Con∣clusion. Secondly, as to these words, And he com∣manded them to be baptized; it declareth matter of

Fact, not of Right, and amounteth to no more than, that Peter did at that time, pro hic & nunc, command those Persons to be baptized with Water, which is not denied: But it saith nothing, that Peter com∣manded Water Baptism to be a standing and per∣petual Ordinance to the Church; neither can any Man of sound Reason say, if he heed what he says, that a Command in matter of Fact to particular Persons, loth infer the Thing commanded to be of general Obligation to all, if it be not otherwise bottomed upon some Positive Precept. Why doth Peter's commanding Cornelius and his Houshold to be baptized at that time, infer Water-Baptism to continue, more than his Constraining (which is more than commanding) the Gentiles in general to be circumcised, and observe the Law? We find at that time, when Peter baptized Cornelius, it was not yet determined whether the Gentiles should not be Circumcised; but on the contrary, it was the most general sense of the Church, that they should: And therefore no wonder, if they thought it need∣ful at that time, that they should be baptized, which had more Affinity with the Gospel, and was a Bur∣then less grievous.

[Obj. 4] §. X. Fourthly; They object from the signification of the word (Baptize) which is as much as to dip and wash with Water; alledging thence that the very Word imports a being baptized with Water.

[Answ.] This Objection is very weak. For since Bap∣tizing with Water was a Rite among the Jews,* 1.905 as Paulus Riccius sheweth, even before the Coming of John; and that the Ceremony received that Name from the Nature of the Practice, as used both by the Jews, and by John. Yea, we find that Christ and his Apostles frequently make use of these Terms to a more Spiritual Signification: Circumcision was only used and understood among the Jews to be that of the Flesh; but the Apostle tells us of the Circumci∣sion of the Heart and Spirit, made without hands. So

that tho Baptism was used among the Jews, only to signifie a washing with Water, yet both John, Christ, and his Apostles, speak of a being Baptized with the Spirit, and with Fire; which they make the peculiar Baptism of Christ, as contra-distinguished from that of Water, which was John's, (as is above shewn.) So that tho' Baptism among the Jews, was only understood of Water; yet among Christians it is very well understood of the Spirit, without Wa∣ter: As we see Christ and his Apostles spiritually to understand things, under the terms of what had been Shadows before. Thus Christ speaking of his Body (tho' the Jews mistook him) said, He would destroy the Temple, and build it again in three days; and many more that might be instanced. But if the Etymology of the word should be tenaciously adhered to, it would militate against most of our Adversaries, as well as against us: For the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies immergo,* 1.906 that is, to plunge, and dip in; and that was the proper use of Water-Baptism among the Jews, and also by John and the Primi∣tive Christians, who used it: Whereas our Adversa∣ries, for the most part, only sprinkle a little Water ••n the Forehead,* 1.907 which doth not at all answer to the word (Baptism.) Yea, those of old among Christians, that used Water-Baptism, thought this dipping or plunging so needful, that they thus dipped Children: And forasmuch as it was judged, that it might prove hurtful to some weak Constitutions, Sprinkling, to prevent that hurt, was introduced; yet then it was likewise appointed, that such as were only sprinkled, and not dipped, should not be admitted to have any Office in the Church, as not being sufficiently baptized. So that if our Adver∣saries will stick to the word, they must alter their method of sprinkling.

[Obj. 5] Fifthly; They object John 3.5. Except a Man be born again of Water, and of the Spirit, &c. Hence inferring the necessity of Water Baptism as well as of the Spirit.

[Answ.] But if this prove any thing, it will prove Water-Baptism to be of absolute necessity;* 1.908 and therefore Protestants rightly affirm, when this is urged upon them by Papists, to evince the absolute necessity of Water-Baptism, that [Water] is not here understood of outward Water; but mystically of an inward Cleansing and Washing. Even as where Christ speaks of being baptized with Fire, it is not to be understood of outward material Fire, but only of purifying, by a Metonymy; because to purifie, is a proper effect of Fire, as to wash and make clean, is of Water; where it can as little be so understood, as where we are said to be saved by the washing of Regeneration, Tit. 3.5. Yea, Peter saith expresly, in the place often cited, as Calvin* 1.909 well observes, That the Baptism which saves, is not the putting away of the filth of the Flesh: So that since (Water) cannot be un∣derstood of outward Water, this can serve nothing to prove Water-Baptism.

[Object.] If it be said, that (Water) imports here necessitatem Praecepti, tho' not Medii.

[Answ.] I answer; That is first to take it for granted, that outward Water is here understood; the con∣trary whereof we have already proved. Next,* 1.910 Water and the Spirit are placed here together, (Ex∣cept a Man be born of Water and the Spirit) where the necessity of the one is urged, as much as of the other. Now if the Spirit be absolutely necessary, so will also Water; and then we must either say, that to be born of the Spirit, is not absolutely ne∣cessary, which all acknowledge to be false; or else, that Water is absolutely necessary, which, as Prote∣stants, we affirm, and have proved, is false: Else we must confess, that Water is not here understood of outward Water. For to say, that when Water and the Spirit are placed here just together, and in the same manner, tho' there be not any difference or ground for it visible in the Text, or deduceable from it, That the necessity of Water is here Praecepti,

but not Medii, but the necessity of the Spirit is both Medii and Praecepti; is indeed confidently to affirm, but not to prove.

[Obj. 6] Sixthly and lastly; They object, That the Baptism of Water is a visible Sign, or Badge, to distinguish Christians from Infidels, even as Circumcision did the Jews.

[Answ.] I answer; This saith nothing at all, unless it be proved to be a necessary Precept, or part of the New Covenant Dispensation; it not being lawful to us, to impose outward Ceremonies and Rites, and say, they will distinguish us from Infidels. Circumcision was positively commanded,* 1.911 and said to be a Seal of the first Covenant; but as we have already proved, that there is no such Command for Baptism, so there is not any word in all the New Testament,* 1.912 calling it a Badge of Christianity, or Seal of the New Covenant: And therefore to conclude it is so, because Circum∣cision was so, (unless some better proof be alledged for it) is miserably to beg the Question. The pro∣fessing of Faith in Christ, and a holy Life answering thereunto,* 1.913 is a far better Badge of Christianity, than any outward Washing; which yet answers not to that of Circumcision, since that affixed a Character in the Flesh, which this doth not: So that a Christian is not known to be a Christian by his being baptized, especially when he was a Child, unless he tell them so much.* 1.914 And may not the professing of Faith in Christ signifie that as well? I know there are di∣vers of those called the Fathers, that speak much of Water-Baptism, calling it Characterem Christianitatis: But so did they also of the Sign of the Cross, and other such things, justly rejected by Protestants. For the Mystery of Iniquity, which began to work in the Apostles days,* 1.915 soon spoiled the Simplicity and Pu∣rity of the Christian Worship, so that not only many Jewish Rites were retained, but many Heathenish Customs and Ceremonies introduced in the Christian Worship; as particularly the word (Sacrament.)

So that it is great Folly, especially for Protestants, to plead any thing of this from Tradition or Antiquity; for we find, that neither Papists nor Protestants use the Rites exactly, as the Ancients did, who in such things, not walking by the most certain Rule of God's Spirit, but doting too much upon outwards, were very uncertain. For most of them all, in the Primitive Time, did wholly plunge and dip those they baptized, which neither Papists, nor most Protestants do: Yea, several of the Fathers ac∣cused some as Hereticks, in their days, for holding some Principles, common with Protestants, concern∣ing it; as particularly Augustin doth the Pelagians, for saying, that Infants dying unbaptized, may be saved. And the Manichees were condemned, for denying,* 1.916 that Grace is universally given by Baptism; and Julian the Pelagian, by Augustin, for denying Exorcism and Ins••fflation in the use of Baptism: All which things Protestants deny also. So that Protestants do but foolishly to upbraid us, as if we could not shew any among the Ancients that denied Water-Baptism; seeing they cannot shew any, whom they acknow∣ledge not to have been Heretical in several things, to have used it; nor yet, who using it,* 1.917 did not also use the Sign of the Cross, and other things with it, which they deny. There were some ne∣vertheless in the darkest Times of Popery,* 1.918 who testified against Water-Baptism. For one Alanus, pag. 103, 104, 107. speaks of some in his time, that were burnt for the denying of it: For they said, That Baptism had no Efficacy either in Children, or Adult Persons; and therefore Men were not obliged to take Baptism: Particularly Ten Canonicks, so called, were burnt for that Crime, by the Order of King Robert of France. And P. Pithaeus tells in his Frag∣ments of the History of Guienne (which is also con∣firmed by one Johannes Floracensis, a Monk, who was Famous at that time) in his Epistle to Oliva, Ab∣bot of the Ausonian Church: I will, saith he, give

you to understand, concerning the Heresie that was in the City of Orleans on Childermas-day;* 1.919 for it was true, if ye have heard any thing, that King Robert caused to be burnt alive, near fourteen of that City, of the Chief of their Clergy, and the more Noble of their Laicks, who were hateful to God, and abominable to Heaven and Earth; for they did stiffly deny the Grace of Holy Baptism, and also the Consecration of the Lord's Body and blood. The time of this Deed is noted in these words by Papir. Masson, in his Annals of France, lib. 3. in Hugh and Robert, Actum Aureliae publice anno Incarnationis Domini, 1022. Regni Ro∣berti Regis 28. Indictione 5. quando Stephanus Haere∣siarcha & Complices ejus damnati sunt & exusti Au∣reliae.

Now, for their calling them Hereticks and Ma∣nichees, we have nothing but the Testimony of their Accusers, which will no more invalidate their Te∣stimony for this Truth, against the Use of Water-Baptism, or give more ground to Charge us, as being one with the Manichees, than because some, called by them Manichees, do agree with Protestants in some things, that therefore Protestants are Manichees, or Hereticks, which Protestants can no ways shun. For the Question is, Whether, in what they did, they walked according to the Truth testified of by the Spirit in the Holy Scriptures? So that the Con∣troversie is brought back again to the Scriptures, according to which, I suppose, I have formerly dis∣cussed it.

* 1.920As for the latter part of the Thesis, denying the Use of Infant-Baptism, it necessarily follows, from what is above said. For if Water-Baptism be ceas∣ed, then surely Baptizing of Infants is is not warrant∣able. But those that take upon them to oppose us in this matter, will have more to do, as to the latter part: For after they have done what they can to prove Water-Baptism, it remains for them to prove, that Infants ought to be baptized. For

he that proves Water-Baptism ceased, proves that Infant-Baptism is vain: But he that should prove that Water Baptism continues, has not thence pro∣ved, that Infant-Baptism is necessary; that needs something further. And therefore it was a pitiful Subterfuge of Nic. Arnoldus against this, to say, That the denying of Infant-Baptism belonged to the Gangrene of the Anabaptists; without adding any further Probation.

PROPOSITION XIII. Concerning the Communion, or Participation of the Body and Blood of Christ.

The Communion of the Body and Blood of Christ is Inward and Spiritual,* 1.921 which is the Participation of his Flesh and Blood, by which the Inward Man is daily nourished in the Hearts of those in whom Christ dwells. Of which things the breaking of Bread by Christ with his Disciples, was a Figure, which they even used in the Church for a time, who had received the Substance, for the sake of the weak. Even as ab∣staining from things strangled, and from Blood,* 1.922 the washing one another's Feet, and the anoint∣ing of the Sick with Oyl: All which are com∣manded with no less Authority and Solomnity, than the former; yet seeing they are but Shadows of bet∣ter things, they cease in such as have obtained the Substance.

§. I. THE Communion of the Body and Blood of Christ, is a Mystery hid from all Natural Men, in their first, fallen and degenerate State, which they cannot understand, reach to, nor com∣prehend, as they there abide, neither as they there are, can they be Partakers of it, nor yet are they able to discern the Lord's Body. And for as much as

the Christian World (so called) for the most part hath been still labouring, working, conceiving and imagining, in their own natural and unrenewed Understandings, about the things of God and Re∣ligion; therefore hath this Mystery much been hid and sealed up from them, while they have been con∣tending, quarrelling, and fighting one with another about the meer Shadow, Outside and Form, but strangers to the Substance, Life and Virtue.

* 1.923§. II. The Body then of Christ, which Believers partake of, is Spiritual, and not Carnal; and his Blood, which they drink of, is Pure and Heavenly, and not Humane or Elementary, as Augustine also affirms of the Body of Christ, which is Eaten, in Tractat. Psal. 90. Except a Man eat my Flesh, he hath not in him Life Eternal: And he saith, The words which I speak unto you, are Spirit and Life; under∣stand spiritually what I have spoken. Ye shall not eat of this Body, which ye see, and drink this Blood, which they shall spill, which Crucifie me—I am the living Bread, who have descended from Heaven; he calls himself the Bread, who descended from Heaven, ex∣horting that we might believe in him, &c.

[Object.] If it be asked then, What that Body, what that Flesh and Blood is?

[Answ.] I answer; It is that Heavenly Seed, that Divine, Spiritual Celestial Substance, of which we spake be∣fore,* 1.924 in the fifth and sixth Propositions. This is that vehiculum Dei, or Spiritual Body of Christ; whereby and where through, he communicateth Life to Men, and Salvation to as many as believe in him, and receive him; and whereby also Man comes to have Fel∣lowship and Communion with God. This is prov'd from the 6th of John, from verse 32. to the end, where Christ speaks more at large of this matter, than in any other place: And indeed this Evange∣list and beloved Disciple, who lay in the Bosom of our Lord, gives us a more full Account of the spiritual sayings and Doctrine of Christ; and 'tis ob∣servable,

that tho' speaks nothing of the Ce∣remony, used by Christ, of ••ing Bread with his Disciples, neither in his Evangelical Account of Christ's Life and Sufferings, nor in his Epistles; yet he is more large in this Account of the Partici∣pation of the Body, Flesh and Blood of Christ, than any of them all. For Christ, in this Chapter, per∣ceiving that the Jews did follow him for Love of the Loaves, desires them (vers. 27.) to labour not for the meat which perisheth, but for that meat which endureth for ever: But forasmuch as they, be∣ing carnal in their Apprehensions, and not under∣standing the Spiritual Language and Doctrine of Christ, did judge the Manna, which Moses gave their Fathers, to be the most excellent Bread, as coming from Heaven; Christ, to rectifie that mi∣stake, and better inform them, affirmeth, First, That it is not Moses, but his Father, that giveth the true Bread from Heaven, vers. 32. & 48. Secondly, This Bread he calls himself, vers. 35. I am the Bread of Life: And vers. 51. I am the living Bread, which came down from Heaven: Thirdly, he declares, that this Bread is his Flesh, vers. 51. This Bread,* 1.925 that I will give, is my Flesh; and vers. 55. For my Flesh is meat indeed, and my Blood is drink indeed: Fourthly, the necessity of partaking thereof, vers. 53. Except ye eat the Flesh of the Son of Man, and drink his Blood, ye have no Life in you; And lastly, vers. 33. the blessed Fruits and necessary Effects of this Commu∣nion of the Body, and Blood of Christ; This Bread giveth Life to the World, vers. 50. He that eateth thereof, dieth not, vers. 58. He that eateth of this Bread, shall live for ever, vers. 51. Whoso eateth this Flesh, and drinketh this Blood, shall live for ever, vers. 54. And he dwelleth in Christ, and Christ in him, vers. 56. And shall live by Christ, vers. 57. From this large Description of the Origin, Nature and Effects of this Body, Flesh and Blood of Christ, it is apparent, that it is Spiritual, and to be understood

of a Spiritual Body, and not of that Body, or Temple of Jesus Christ, which was born of the Virgin Mary, and in which he walked, lived and suffered in the Land of Judea; because that it is said that it came down from Heaven, yea, that it is He that came down from Heaven. Now all Chri∣stians at present generally acknowledge, that that outward Body of Christ came not down from Hea∣ven; neither was it that part of Christ which came down from Heaven. And to put the matter out of doubt, when the carnal Jews would have been so understanding it, he tells them plainly, vers. 63. It is the Spirit that quickeneth, but the Flesh profiteth nothing.* 1.926 This is also founded upon most sound and solid Reason; because that it is the Soul, not the Body, that is to be nourished by this Flesh and Blood. Now outward Flesh cannot nourish not feed the Soul; there is no Proportion, nor Analogy betwixt them; neither is the Communion of the Saints with God, by a Conjunction, and mu∣tual Participation of Flesh, but of the Spirit: He that is joyned to the Lord,* 1.927 is One Spirit, not One Flesh. For the Flesh Im an outward Flesh, even such as was that, wherein Christ lived and walked, when upon Earth; and not Flesh when transported by a Metaphor, to be understood Spiritually) can only partake of Flesh, as Spirit of Spirit: As the Body cannot feed upon Spirit, neither can the Spirit feed upon Flesh. And that the Flesh here spoken of, is Spiritually understood, appears further, in that, that which feedeth upon it shall never dye: But the Bodies of all Men once dye; yea, it behoved the Body of Christ himself to dye: That this Bo∣dy, and Spiritual Flesh and Blood of Christ, is to be understood of that Divine and Heavenly Seed, before spoken of by us, appears both by the Na∣ture and Fruits of it. First, its said, It is that which cometh down from Heaven, and giveth Life unto the World: Now this answers to that Light and Seed

which is testified of, John 1. to be the Light of the World, and the Life of Men.* 1.928 For that Spiritual Light and Seed, as it receives place in Men's Hearts, and room to spring up there, is as Bread to the hun∣gry and fainting Soul, that is (as it were) buried and dead in the Lusts of the World; which receives Life again, and revives, as it tasteth and partaketh of this Heavenly Bread: And they that partake of it, are said to come to Christ; neither can any have it, but by coming to him, and believing in the Ap∣pearance of his Light in their Hearts; by receiving which, and believing in it, the Participation of this Body and Bread is known. And that Christ understands the same thing here, by his Body, Flesh and Blood, which is understood, John 1. by the Light inlightning every Man, and the Life, &c. ap∣pears; for the Light and Life, spoken of John 1. is said to be Christ; He is the true Light: And the Bread and Flesh, &c. spoken of in John 6. is called Christ; I am the Bread of Life, saith he. Again, They that received that Light and Life, John 1.12. obtained Power to become the Sons of God, by believing in his Name: So also here, John 6.35. He that com∣eth unto this Bread of Life, shall not hunger; and he that believes in him, who is the Bread, shall never thirst. So then,* 1.929 as there was the outward visible Body and Temple of Jesus Christ, which took its origin from the Virgin Mary; so there is also the Spiritual Bo∣dy of Christ, by and through which, He, that was the Word in the beginning with God, and was and is GOD, did Reveal himself to the Sons of Men in all Ages, and whereby Men in all Ages come to be made Partakers of Eternal Life, and to have Communion and Fellowship with God and Christ. Of which Body of Christ, and Flesh and Blood,* 1.930 if both Adam, and Seth, and Enoch, and Noah, and Abraham, and Moses, and David, and all the Pro∣phets and Holy Men of God, had not eaten, they had not had Life in them; nor could their inward

Man have been nourished. Now as the outward Body and Temple was called Christ; so was also his Spiritual Body, no less properly, and that long before that upward Body was in being. Hence the Apostle saith, 1 Cor. 10.3, 4. That the Fathers did all eat the same Spiritual Meat, and did all drink the same Spiritual Drink: (For they drank of that Spiri∣tual Rock that followed them, and that Rock was Christ.) This cannot be understood otherwise, than of this Spiritual Body of Christ; which Spiritual Body of Christ, tho' it was the saving Food of the Righte∣ous, both before the Law, and under the Law; yet under the Law it was vailed and shadowed, and covered under divers Types, Ceremonies, and Ob∣servations; yea, and not only so, but it was vailed and bid, in some respect, under the outward Tem∣ple and Body of Christ, or during the continuance of it; so that the Jews could not understand Christ's Preaching about it, while on Earth: And not the Jews only, but many of his Disciples judged it an hard saying,* 1.931 murmuring at it; and many from that time went back from him, and walked no more with him. I doubt not, but that there are many also at this day, professing to be the Disciples of Christ, that do as little understand this matter, as those did, and are as apt to be offended, and stumble at it, while they are gazing and following after the out∣ward Body; and look not to that, by which the Saints are daily fed and nourished. For as Jesus Christ, in obedience to the Will of the Father, did,* 1.932 by the Eternal Spirit, offer up that body for a Propitiation for the Remission of Sins, and finished his Testimony upon Earth thereby, in a most perfect Example of Patience, Resignation and Holiness, that all might be made Partakers of the Fruit of that Sacrifice: So hath he likewise poured forth into the Hearts of All Men, a Measure of that Divine Light and Seed, wherewith he is cloathed; that thereby, reaching unto the Consciences of all, he may raise

them up out of Death and Darkness, by his Life and Light; and thereby may be made Partakers of his Body; and there through come to have fellowship with the Father, and with the Son.

§. III. If it be asked, H••w and after what manner,* 1.933 Man comes to partake of it, and to be fed by it?

[Answ.] I answer, in the plain and express Words of Christ, I am the Bread of Life, (saith he) he that cometh to me, shall never hunger;* 1.934 he that believeth in me, shall never thrist: And again, For my Flesh is meat indeed, and my Blood is drink indeed. So what∣soever thou art, that askest this Question, or readest these Lines, whether thou accountest thy self a Believer, or really feelest, by a certain and sad Ex∣perience, that thou art yet in the Unbelief; and findest, that the outward Body and Flesh of Christ is so far from thee, that thou canst not reach it, nor feed upon it: Yea, tho' thou hast often swal∣lowed down, and taken in, that which the Papists have perswaded thee to be the real Flesh and Blood of Christ, and hast believed it to be so,* 1.935 tho' all thy Senses told thee the contrary: Or (being a Luthe∣ran) hast taken that Bread, in and with, and under which, the Lutherans have assured thee, that the Flesh and Blood of Christ is; Or (being a Calvinist) hast partaken of that, which the Calvinists say (tho' a Figure only of the Body) gives them that take it, a real Participation of the Body, Flesh and Blood of Christ; tho' they never knew how, nor what way: I say, if for all this, thou findest thy Soul yet barren, yea hungry, and ready to starve, for want of something thou longest for; know, that that Light, that discovers thy iniquity to thee, that shews thee thy Barreness, thy Nakedness, thy Emp∣tiness, is that Body that thou must partake of, and feed upon: But that till, by forsaking Iniquity, thou turnest to it, comest unto it, receivest it, tho' thou may'st hunger after it, thou canst not be satisfied with it; for it hath no Communion with Darkness;* 1.936

nor canst thou drink of the Cup of the Lord, and the Cup of Devils, and be Partaker of the Lord's Table, and the Table of Devils, 1 Cor. 10.21. But as thou sufferest that small Seed of Righteousness to arise in thee,* 1.937 and to be formed into a Birth, that new sub∣stantial Birth, that's brought forth in the Soul, super∣naturally feeds upon, and is nourished by this Spi∣ritual Body: Yea, as this outward Birth lives not but as it sucks in Breath by the outward Elemen∣trary Air: So this new Birth, lives not in the Soul, but as it draws in, and breathes by that Spiritual Air, or Vehicle. And as the outward Birth cannot subsist, without some outward Body to feed upon, some outward Flesh, and some outward Drink; so neither can this inward Birth, without it be fed by this inward Flesh and Blood of Christ, which an∣swers to it after the same manner, by way of Ana∣logy. And this is most agreeable to the Doctrine of Christ concerning this matter. For as without outward Food, the natural Body hath not Life; so also saith Christ,* 1.938 Except ye eat the Flesh of the Son of Man, and drink his Blood, ye have no Life in you: And as the outward Body, eating outward Food, lives thereby; so Christ saith, that he that eateth him,* 1.939 shall live by him. So it is this inward Parti∣cipation of this inward Man, of this inward and spiritual Body, by which Man is united to God and has fellowship and communion with him· He that eateth my Flesh,* 1.940 and drinketh my Blood (saith Christ) dwelleth in me, and I in him; This cannot be understood of outward Eating of outward Bread: And as by this the Soul must have fellowship with God, so also, so far as all the Saints are Partakers of this one Body, and one Blood, they come also to have a Joint-Communion. Hence the Apostle, 1 Cor. 10.17. in this respect saith, that they being many, are one Bread, and one Body; and to the wise among the Corinthians,* 1.941 he saith, The Bread which we break, is the Communion of the Body of Christ. This is the

true and spirtual Supper of the Lord, which Men come to partake of, by hearing the Voice of Christ,* 1.942 and opening the Door of their Hearts, and so let∣ting him in, in the manner abovesaid, according, to the plain words of the Scripture, Rev. 3.20. Behold I stand at the Door and knock; if any Man hear my Voice, and open the door, I will come in to him, and will sup with him, and he with me. So that the Supper of the Lord, and the supping with the Lord, and partaking of his Flesh and Blood, is no ways limited to the Ceremony of breaking Bread, and drinking Wine, at particular times; but is truly and really enjoyed, as often as the Soul retires into the Light of the Lord, and feels and partakes of that Heavenly Life, by which the Inward Man is nou∣rished; which may be, and is often witnessed by the Faithful at all times; tho' more particularly, when they are Assembled together to wait upon the Lord.

§. IV. But what Confusion the Professors of Chri∣stianity have run into concerning this matter, is more than obvious; who,* 1.943 as in most other things they have done, for want of a true Spiritual Un∣derstanding, have sought to tye this Supper of the Lord to that Ceremony (used by Christ before his Death) of breaking Bread and drinking Wine with his Disciples. And tho' they, for the most part, agree generally in this, yet how do they contend and de∣bate one against another? How strangely are they pinched, pained and straitned, to make this Spiri∣tual Mystery agree to that Ceremony? And what monstrous and wild Opinions and Conceivings have they invented, to enclose or affix the Body of Christ to their Bread and Wine? From which Opinion, not only the greatest, and fiercest, and most hurt∣ful Contests, both among the Professors of Chri∣stianity in general, and among Protestants in parti∣cular, have arisen; but also such Absurdities, irra∣tional and blasphemous Consequences have ensued,

as make the Christian Religion odious and hateful to Jews,* 1.944 Turks and Heathens. The Professors of Christianity do chiefly divide, in this matter, into Three Opinions:

The First is of those that say, The substance of the Bread is Transubstantiated into the very Sub∣stance of that same Body,* 1.945 Flesh and Blood of Christ, which was born of the Virgin Mary, and crucified by the Jews: So that after the Words of Consecration (as they call them) it is no more Bread, but the Body of Christ.

* 1.946The Second is of such as say, The substance of the Bread remains; but that also that Body is in, and with, and under the Bread: So that both the substance of Bread, and of the Body, Flesh and Blood of Christ, is there also.

* 1.947The Third is of those, that (denying both these) do affirm, That the Body of Christ is not there corporally, or substantially; but yet that it is really & sacramentally received by the Faithful, in the use of Bread and Wine; But how, or what way it's there, they know not, nor can they tell; only we must believe it is there; yet so, that it is only properly in Heaven.

It is not my design to enter into a Refutation of these several Opinions; for each of their Au∣thors and Assertors have sufficiently refuted one another, and are all of them no less strong, both from Scripture and Reason, in refuting each their contrary Parties Opinion, than they are weak in establishing their own. For I often have seriously observed, in reading their respective Writings, (and so it may be have others) that all of them do notably, in so far as they refute the contrary Opinions; but that they are mightily pained, when they come to confirm and plead for their own. Hence I necessarily must conclude, that none of them had attained to the Truth and Substance of this Mystery. Let us see if Calvin, * 1.948 after he had refuted the two former Opinions, be more suc∣cessful

in what he affirms and asserts for the Truth of his Opinion; who, after he hath much laboured in overturning and refuting the two former Opi∣nions, plainly confesseth, that he he knows not what to affirm instead of them. For after he has spoken much, and at last concluded,* 1.949 That the Body of Christ is there, and that the Saints must needs partake thereof; at last he lands in these words, Sect. 32. But if it be asked me, how it is? I shall not be ashamed to con∣fess, that it is a secret too high for me to comprehend in my spirit, or explain in words. Here he deals ve∣ry ingenuously; and yet who would have thought, that such a Man would have been brought to this straight, in the confirming of his Opinion? Con∣sidering but a little before, in the same Chapter, Sect. 15. he accuseth the School-Men among the Papists,* 1.950 (and I confess truly) In that they neither understand, nor explain to others, how Christ is in the Eucharist; which shortly after he confesseth himself he cannot do. If then the School-Men among the Papists, do neither understand, nor yet explain to others, their Doctrine in this matter, nor Calvin can comprehend it in his spirit, (which I judge, is as much as not to understand it) nor express it in words, (and then surely he cannot explain it to others) then no Certainty is to be had from either of them. There have been great Endeavours used for Reconcilement in this matter, both betwixt Papists and Lutherans, Lutherans and Calvinists; yea, and Calvinists and Papists; but all to no purpose: And many Forms and Manners of Expressions drawn up, to which all might yield; which in the end proved in vain, seeing every one under∣stood them, and interpreted them in their own way; and so they did thereby but equivocate and deceive one another. The Reason of this Con∣tention is, because they all wanted a clear Under∣standing of the Mystery, and were doting about the Shadow and Externals. For both the Ground

and Matter of their Contest lies in things extrinsick from, and unecessary to, the main matter. And this hath been often the Policy of Satan, to busie People,* 1.951 and amuse them with outward Signs, Sha∣dows and Forms, making them contend about that, while in the mean time the Substance is neglected; yea, and in contending for these Shadows, he stirs them up to the practice of Malice, Heat, Revenge, and other Vices, by which he establisheth his King∣dom of Darkness among them, and ruines the Life of Christianity. For there have been more Animo∣sities and Heats about this one particular, and more Bloodshed and Contention, than about any other. And surely,* 1.952 they are little acquainted with the State of Protestant Affairs, who know not that their Contentions about this, have been more hurt∣ful to the Reformation, than all the opposition they met with from their common Adversaries. Now all those uncertain and absurd Opinions, and the Contentions there-from arising, have proceeded from their all agreeing in two general Errors con∣cerning this thing: Which being denied and re∣ceded from, as they are by us, there would be an easie way made for Reconciliation; and we should all meet in the one spiritual and true Understand∣ing of this Mystery: And as the Contentions, so would also the Absurdities, which follow from all the three fore-mentioned Opinions, cease and fall to the ground.

* 1.953The First of these Errors is, in making the Com∣munion or Participation of the Body, Flesh and Blood of Christ, to relate to that outward Body, Vessel, or Temple, that was born of the Virgin Mary, and walked and suffered in Judea; where∣as it should relate to the Spiritual Body, Flesh and Blood of Christ, even that Heavenly and Celestial Light and Life, which was the Food and Nourish∣ment of the Regenerate in all Ages, as we have already proved.

The Second Error is, in tying this Participation of the Body and Blood of Christ to that Ceremony, used by him with his Disciples, in the breaking of Bread, &c. as if it had only a Relation thereto, or were only enjoyed in the use of that Ceremony, which it neither hath, nor is. For this is that Bread, which Christ in his Prayer teaches to call for, terming it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the supersubstan∣tial Bread, as the Greek hath it, and which the Soul partakes of, without any relation or necessary respect to this Ceremony, as shall be hereafter proved more at length.

These Two Errors being thus laid aside, and the Contentions arising there from buried, all are agreed in the main Positions, viz. First, that the Body,* 1.954 Flesh and Blood of Christ, is necessary for the nourishing of the Soul. Secondly, that the Souls of Believers do really and truly partake and feed upon the Body, Flesh and Blood of Christ. But while Men are not content with the Spirituality of this Mystery, going in their own Wills, and according to their own Inventions, to strain and wrest the Scriptures, for to tye this Spiritual Communion of the Flesh and Blood of Christ, to outward Bread and Wine, and such like Carnal Ordinances; no wonder, if by their Carnal Apprehensions, they run into Heaps and Confusion. But because it hath been generally supposed, that the Communion of the Body and Blood of Christ had some special Relation to the Ceremony of break∣ing Bread; I shall first refute that Opinion, and then proceed to consider the Nature and Use of that Ce∣remony, and whether it be now necessary to continue; answering the Reasons and Objections of such as plead its Continuance, as a necessary and standing Ordinance of Jesus Christ.

§. V. First, It must be understood,* 1.955 that I speak of a necessary and peculiar Relation, otherwise than in a general respect: For, forasmuch as our Communion with Christ is, and ought to be our

greatest and chiefest Work,* 1.956 we ought to do all other things with a respect to God, and our Fel∣lowship with him; but a special and necessary Re∣spect or Relation is such, as where the two things are so tied and united together, either of their own Nature, or by the Command of God, that the one can∣not be enjoyed, or at least is not (except very ex∣traordinarily) without the other. Thus Salvation hath a necessary respect to Holiness, because without Holiness no Man shall see God: And the eating of the Flesh and Blood of Christ, hath a necessary respect to our having Life; because if we eat not his Flesh, and drink not his Blood, we cannot have Life: And our feeling of God's Presence, hath a necessary respect to our being found meeting in his Name, by Di∣vine Precept; because he has promised, where two or three are met together in his Name, he will be in the midst of them. In like manner our receiving Be∣nefits and Blessings from God, has a necessary respect to our Prayer; because if we ask, he hath promised we shall receive. Now the Communion or Partici∣pation of the Flesh and Blood of Christ, hath no such necessity relation to the breaking of Bread, and drinking of Wine; for if it had any such necessary Relation, it would either be from the Nature of the thing, or from some Divine Precept: But we shall shew it is from neither; Therefore, &c. First, It is not from the Nature of it, because to partake of the Flesh and Blood of Christ, is a Spiritual Exer∣cise; and all confess, that it is by the Soul and Spi∣rit, that we become real partakers of it; as it is the Soul, and not the Body, that is nourished by it: But to eat Bread, and drink Wine, is a natural Act, which in it self adds nothing to the Soul, neither has any thing that is Spiritual in it; be∣cause the most carnal Man that is, can as fully, as perfectly, and as wholly eat Bread and drink Wine, as the most Spiritual. Secondly, Their Re∣lation is not by Nature, else they would infer one

another: But all acknowledge, that many eat of the Bread, and drink of the Wine, even that which they say is Consecrate and Transubstantiate into the very Body of Christ, who notwithstanding have not Life Eternal, have not Christ dwelling in them,* 1.957 nor do live by him; as all do, who truly partake of the Flesh and Blood of Christ, without the use of this Ceremony, as all the Patriarchs and Prophets did, before this Ordinance (as they account it) was instituted. Neither was there any thing un∣der the Law, that had any direct or necessary Re∣lation hereunto; tho' to partake of the Flesh and Blood of Christ, in all Ages, was indispensibly ne∣cessary to Salvation. For as for the Paschal Lamb,* 1.958 the whole End of it is signified particularly, Exod. 13.8.9. to wit, That the Jews might thereby be kept in Remembrance of their deliverance out of Egypt. Se∣condly, It has no Relation by Divine Precept; for if it had, it would be mentioned in that, which our Adversaries account the Institution of it, or else in the practise of it by the Saints recorded in Scrip∣ture; but so it is not. For as to the Institution, or rather Narration of Christ's Practice in this matter, we have it recorded by the Evangelists, Matthew, Mark and Luke: In the first two, there is only an account of the matter of Fact, to wit,* 1.959 That Christ brake Bread, and gave it his Disciples to eat; saying, This is my Body: And blessing the Cup, he gave it them to drink, saying, This is my Blood; but nothing of any desire to them to do it. In the last,* 1.960 after the Bread (but before the Blessing, or giving them the Wine) he bids them do it in Remembrance of him; what we are to think of this Practice of Christ, shall be spoken of hereafter. But what necessary Relation hath all this, to the Believers partaking of the Flesh and Blood of Christ? The End of this, for which they were to do it (if at all) is, to remember Christ; which the Apostle yet more particularly expresses, 1 Cor. 11.26. to shew forth

the Lord's Death: But to remember the Lord, or de∣clare his Death, which are the special and particu∣lar Ends annexed to the use of this Ceremony, is not at all to partake of the Flesh and Blood of Christ; neither have they any more necessary Re∣lation to it, than any other two different Spiritual Duties. For tho' they that partake of the Flesh and Blood of Christ, cannot but remember him; yet the Lord, and his Death, may be remembred (as none can deny) where his Flesh and Blood is not truly partaken of. So that since the very parti∣cular and express Ceremony may be witnessed (to wit, the remembrance of the Lord's Death) and yet the Flesh and Blood of Christ not partaken of, it cannot have had any necessary Relation to it; else the partaking thereof would have been the end of it, and could not have been attained without this Participation. But on the contrary, we may well infer hence, that since the positive End of this Ceremony, is not the partaking of the Flesh and Blood of Christ, and that whoever par∣takes of the Flesh and Blood of Christ, cannot but remember him; that therefore such need not this Ceremony to put them in remembrance of him.

[Object.] But if it be said, That Jesus Christ calls the Bread here, his Body; and the Wine, his Blood; therefore he seems to have had a special Relation to his Disci∣ples partaking of his Flesh and Blood, in the use of this thing.

[Answ.] I answer; His calling the Bread his Body, and the Wine his Blood, would yet infer no such thing; tho' it is not denied, but that Jesus Christ, in all things he did, yea, and from the use of all natu∣ral things, took occasion to raise the Minds of his Disciples to Spirituals. Hence from the Woman of Samaria,* 1.961 her drawing Water, he took occasion to tell her of that living Water, which whoso drink∣eth of, shall never thirst; which indeed is all one

with his Blood, here spoken of: Yet it will not follow,* 1.962 that that well or Water had any necessary Relation to the living Water, or the living Water to it, &c. So Christ takes occasion, from the Jews fol∣lowing him for the Loaves, to tell them of this Spi∣ritual Bread and Flesh of his Body, which was more necessary for them to feed upon; it will not there∣fore follow, that their following him for the Loaves, had any necessary Relation thereunto. So also Christ here, being at Supper with his Disciples, takes occasion, from the Bread and Wine which was before them, to signifie unto them, That as that Bread, which he brake unto them, and that Wine, which he blessed and gave unto them, did contri∣bute to the preserving and nourishing of their Bo∣dies; so was he also to give his Body, and shed his Blood, for the Salvation of their Souls. And there∣fore the very End proposed in this Ceremony, to those that observe it, is, to be a Memorial of his Death.

But if it be said, That the Apostle, 1 Cor. 10.16. calls the Bread which he brake, the Communion of the Body of Christ, and the Cup, the Communion of his Blood.

I do most willingly subscribe unto it; but do deny, that this is understood of the outward Bread, neither can it be evinced; but the contrary is ma∣nifest from the Context: For the Apostle in this Chapter speaks not one word of that Ceremony. For having in the beginning of it shewn them, how the Jews of Old were made Partakers of the Spiritual Food and Water, which was Christ, and how several of them, through Disobedience and Idolatry, fell from that good Condition, he exhorts them, by the Example of those Jews, whom God destroy∣ed of Old, to flee those Evils; shewing them, that they, to wit, the Corinthians, are likewise partakers of the Body and Blood of Christ; of which Commu∣nion they would rob themselves, if they did ••il;

because they could not drink of the Cup of the Lord, and the Cup of Devils; and partake of the Lord••s Table, and the Table of Devils, vers. 21. Which shews, that he understands not here, the using of outward Bread and Wine; because those that do drink the Cup of Devils,* 1.963 and eat of the Table of Devils; yea, the wickedest of Men, may partake of the outward Bread and outward Wine. For there the Apostle calls the Bread One, vers. 17. and he saith, We being many, are one Bread, and one Body; for we are all partakers of that One Bread. Now if the Bread be One, it cannot be the outward, or the inward would be excluded; whereas it cannot be denied, but that it's the partaking of the inward Bread, and not the outward, that makes the Saints truly One Body, and One Bread. And whereas they say, that the One Bread here, comprehendeth both the out∣ward and inward, by vertue of the Sacramental Uni∣on; that indeed is to affirm, but not to prove. As for that figment,* 1.964 of a Sacramental Union, I find not such a thing in all the Scripture, especially in the New Testament; nor is there any thing can give a rise for such a thing in this Chapter; where the Apostle, as is above observed, is not at all treat∣ing of that Ceremony; but only from the Excellency of that Priviledge, which the Corinthians had, as believing Christians, to partake of the Flesh and Blood of Christ, dehorts them from Idolatry, and partaking of the Sacrifices offered to Idols, so as thereby to offend or hurt their weak Brethren.

[Object.] But that which they most of all Cry out for in this matter, and are always noising, is from 1 Cor. 11. where the Apostle is particularly treating of this matter; and therefore from some words here, they have the greatest Appearance of Truth for their Assertion: As vers. 27. where he calls the Cup, the Cup of the Lord, and saith, That they who eat of it, and drink it unworthily, are guilty of the Body & Blood of the Lord, and vers. 26. Eat and drink their own

Damnation: Intimating hence, that this hath an immediate or necessary Relation to the Body, Flesh and Blood of Christ. [Answ.]

Tho' this at first view may catch the unwary Reader, yet being well considered, it doth no ways evince the matter in Controversie. And for the Corinthians being in the use of this Ceremony, why they were so, and how that obliges not Christians now to the same, shall be spoken of hereafter: It suffices at this time to consider, that they were in the use of it. Secondly, That in the use of it they were guilty of, and committed divers Abuses. Thirdly, That the Apostle here is giving them Directions how they may do it aright, in shew∣ing them the right and proper Use and End of it.

These things being premised, let it be observed, that the very express and particular use of it, ac∣cording to the Apostle, is to shew forth the Lord's Death, &c. But to shew forth the Lord's Death, and partake of the Flesh and Blood of Christ, are dif∣ferent things. He saith not, As often as ye eat this Bread, and drink this Cup, ye partake of the Body and Blood of Christ; but, ye shew forth the Lord's Death. So I acknowledge, that this Ceremony, by those that practise it, hath an Immediate Relation to the outward B••dy, and Death of Christ, upon the Cross, as being properly a Memorial of it; but it doth not thence follow, that it hath any Inward or Immediate Relation to Believers communicating or partaking of the spiritual Body and Blood of Christ; or that spiritual Supper, spoken of Rev. 3.20. For tho' in a general way, as every religious Action, in some respect, hath a common Relation to the spi∣ritual Communion of the Saints with God; so we shall not deny but this hath a Relation, as others. Now for his calling the Cup, the Cup of the Lord, and saying, They are guilty of the Body and Blood of Christ, and eat their own Damnation, in not discerning

the Lord's Body, &c. I answer, That this infers no more necessary Relation, than any other religious Act; and amounts to no more than this, That since the Corinthians were in the use of this Ceremony, and so performed it as a religious Act,* 1.965 they ought to do it worthily, or else they should bring Condem∣nation upon themselves. Now this will not more infer the thing so practised by them, to be a ne∣cessary religious Act, obligatory upon others, than when Rom. 14.6. the Apostle saith, He that regard∣eth the day, regardeth it unto the Lord; it can be thence inferred, that the days, that some esteemed and observed, did lay an Obligation upon others to do the same. But yet, as he that esteemed a day, and placed Conscience in keeping it, was to regard it to the Lord; and so it was to him, in so far as he dedicated it unto the Lord, the Lord's Day; he was to do it worthily, and if he did it unwor∣thily, he would be guilty of the Lord's Day, and so keep it to his own Damnation: So also, such as observe this Ceremony of Bread and Wine, it is to them the Bread of the Lord, and the Cup of the Lord, because they use it as a religious Act; and forasmuch as their end therein is to shew forth the Lord's Death, and remember his Body that was Cru∣cified for them, and his Blood that was Shed for them. If, notwithstanding they believe it is their Duty to do it, and make it a matter of Consci∣ence to forbear, if they do it without that due Preparation and Examination which every religi∣ous Act ought to be performed in; then, instead of truly remembring the Lord's Death, and his Body, and his Blood, they render themselves guilty of it, as being in one Spirit with those that cru∣cified him,* 1.966 and shed his Blood, tho' pretending with thanksgiving and joy to remember it. Thus the Scribes and Pharisees of old, tho' in Memory of the Prophets they garnished their Sepulchres; yet are said by Christ to be guilty of their Blood. And

that no more can be hence inferred, appears from another Saying of the same Apostle, Rom. 14.23. He that doubteth is damned, if he eat, &c. Where he, speaking of those that judged it unlawful to eat Flesh, &c. saith, If they eat doubting, they eat their own Damnation. Now it is manifest from all this, that either the doing or forbearing of this, was to another, that placeth no Conscience in it, of no moment. So, I say, he that eateth that, which in his Conscience he is perswaded is not lawful for him to eat, doth eat his own Damnation: So he also, that placeth Conscience in eating Bread and Wine, as a Religious Act, if he do it unprepared, and without that due Respect, wherein such Acts should be gone about, he eateth and drinketh his own Damnation, not discerning the Lord's Body, i. e. not minding what he doth, to wit with a special Respect to the Lord, and by way of special Commemoration of the Death of Christ.

§. VI. I having now sufficiently shewn, what the true Communion of the Body and Blood of Christ is, how it is partaken of, and how it has no ne∣cessary Relation to that Ceremony of Bread and Wine, used by Christ with his Disciples;* 1.967 it is fit now to consider the Nature and Constitution of that Ceremony, (for as to the proper Use of it, we have had occasion to speak before) whether it be a standing Ordinance in the Church of Christ, obliga∣tory upon all: Or indeed, whether it be any ne∣cessary Part of the Worship of the New Covenant-Dispensation, or hath any better or more binding Foundation, than several other Ceremonies, ap∣pointed and practised about the same time, which the most of our Opposers acknowledge to be ceased, and now no ways binding upon Christians. We find this Ceremony only mentioned in Scripture in four Places, to wit, Matthew, Mark and Luke, and by Paul to the Corinthians. If any would infer any thing from the frequency of the mentioning of it,

that will add nothing; for it being a matter of Fact, is therefore mentioned by the Evangelists: And there are other things, less memorable, as often,* 1.968 yea oftener mentioned. Matthew and Mark give only an account of the matter of Fact, with∣out any Precept to do so afterwards; simply de∣claring, that Jesus at that time did desire them to eat of the Bread, and drink of the Cup: To which Luke adds these words, This do in remembrance of me. If we consider this Action of Christ with his Apostles, there will appear nothing singular in it, for a Foundation to such a strange Superstructure, as many in their Airy Imaginations have sought to build upon it; for both Matthew and Mark ex∣press it as an Act done by him, as he was eating: Matthew saith,* 1.969 And as they were eating; and Mark, And as they did eat, Jesus took Bread, &c. Now this Act was no singular Thing, neither any solemn Institution of a Gospel Ordinance, because it was a constant Custom among the Jews, as Paulus Riccius observes at length in his Celestial Agriculture; that when they did eat the Passover, the Master of the Family did take Bread,* 1.970 and bless it, and breaking it, gave of it to the rest; and likewise taking Wine, did the same: So that there can nothing further appear in this, than that Jesus Christ, who fullfilled all Righteousness, & also observed the Jewish Feasts and Customs, used this also among his Disciples only, that, as in most other things, he laboured to draw their Minds to a further thing; so, in the use of this, he takes occasion to put them in mind of his Death and Sufferings, which were shortly to be, which he did the oftener inculcate unto them, for that they were averse from believing it. And as for that Expression of Luke,* 1.971 Do this in remembrance of me; it will amount to no more, than being the last time that Christ did eat with his Disciples, he desired them, that in their Eating and Drinking they might have regard to him, and by the re∣membering

of that opportunity, be the more stirred up to follow him diligently through Sufferings and Death, &c. But what Man of Reason, laying aside the Prejudice of Education, and the Influence of Tradition, will say; That this account of the mat∣ter of Fact, given by Matthew and Mark, or this Expression of Luke, to Do that in Remembrance of him, will amount to these Consequences, which the generality of Christians have sought to draw from it; as calling it, Augustissimum Eucharistiae Sacra∣mentum venerabile altaris Sacramentum; the principal Seal of the Covenant of Grace, by which all the Benefits of Christ's Death are sealed to Belivers; and such like things; But to give a further Evidence, how these Conseqences have not any bottom from the Practice of that Ceremony, nor from the Words following, Do this, &c. Let us consider another of the like nature, as it is at length expressed by John, c. 13. v. 3, 4, 8, 13, 14, 15. Jesus riseth from Supper, and laid aside his Garments, and took a Towel, and gird∣ed himself: After that, he poureth Water into a Bason, and began to wash the Disciples Feet, and to wipe them with the Towel wherewith he was girded: Peter said unto him, Thou shalt never wash my Feet;* 1.972 Jesus an∣swered him, If I wash thee not, thou hast no part with me. So after he had washed their Feet,—he said, Know ye what I have done to you? If I then, your Lord and Master, have washed your Feet, ye also ought to wash one anothers Feet: For I have given you an Example, that ye should do, as I have done to you. As to which, let it be observed,* 1.973 that John relates this Passage to have been done at the same time with the other of breaking Bread; both being done the night of the Passover, after Supper. If we regard the Narration of this, and the Circumstances attending it, it was done with far more Solemnity; and prescribed far more Punctually and Particularly, than the former. It is said only, As he was eating, he took Bread; so that this would seem to be but an occasional business:

But here, he rose up, he laid by his Garments, he girded himself, he poured out the Water, he washed their Feet, he wiped them with the Towel: He did this to all of them; which are Circumstances surely far more observable, than those noted in the other. The former was a Practice common among the Jews, used by all Masters of Families, upon that occasion; but this, as to the manner, and Person acting it, to wit, for the Master to rise up, and wash the Feet of his Servants and Disciples, was more singular and observable. In the breaking of Bread, and giving of Wine, it is not pleaded by our Adver∣saries, nor yet mentioned in the Text, that he particularly put them into the hands of all; but breaking it, and blessing it, gave it the nearest, and so they from hand to hand: But here it is mentioned, that he washed not the Feet of one or two, but of many. He saith not in the former, that if they do not eat of that Bread, and drink of that Wine, they shall be prejudiced by it; but here he saith expresly to Peter, that if he wash him not, he hath no part with him; which being spoken upon Peter's refusing to let him wash his Feet, would seem to import no less, than not the Continuance only, but even the Necessity of this Ceremony. In the former he saith, as it were, passingly, Do this in remembrance of me; but here he sitteth down again, he desires them to consider what he hath done, tells them positively,* 1.974 That as he hath done to them, so ought they to do to one another: And yet again he re∣doubles that Precept, by telling them, he has given them an Example, that they should do so likewise. If we respect the Nature of the thing, it hath as much in it, as either Baptism, or the Breaking of Bread; seeing it is an outward Element of a clean∣sing Nature, applied to the outward Man, by the Command and the Example of Christ, to signifie an inward Purifying. I would willingly propose this seriously to Men, that will be pleased to make

use of that Reason and Understanding that God hath given them, and not be imposed upon, nor abused by the Custom or Tradition of others; Whe∣ther this Ceremony, if we respect either the Time that it was appointed in, or the Circumstances wherewith it was performed, or the Command enjoyning the use of it, hath not as much to recommend it for a standing Ordinance of the Gospel, as either Water-Baptism, or Bread and Wine, or any other of that kind? I wonder then what Reason the Papists can give, why they have not numbered it among their Sacraments, except meerly Voluntas Ecclesiae & Traditio Patrum.

[Object.] But if they say, That it is used among them, in that the Pope, and some other Persons among them, use to do it once a year to some poor People.

[Answ.] I would willingly know, what Reason they have, why this should not be extended to All, as well as that of the Eucharist, (as they term it) or whence it appeaas from the Text, that [Do this in remem∣brance of me] should be interpreted, that the Bread and Wine were every day to be taken by all Priests, or the Bread every day, or every week, by the People; and that that other Command of Christ, Ye ought to do, as I have done to you, &c. is only to be understood of the Pope, or some other Persons, to be done only to a few, and that once a year? Surely, there can be no other Reason for this Difference assigned from the Text. And as to Protestants, who use not this Ceremony at all,* 1.975 if they will but open their Eyes, they may see how that by Custom and Tradition they are abused in this matter, as were their Fathers in divers Popish Traditions. For if we look into the plain Scrip∣ture, what can be thence inferred to urge the one, which may not be likewise pleaded for the other; or for laying aside the one, which may not be like∣wise said against the continuance of the other? If they say, That the former, of washing the Feet, was only a Ceremony; what have they, whence they can

shew, that this breaking of Bread is more? If they say, That the former was only a sign of Humility and Purifying; what have they to prove, that this was more? If they say, That one was only for a time, and was no Evangelical Ordinance; what hath this to make it such, that the other wanted? Surely there is no way of Reason to evite this: Neither can any thing be alledged, that the one should cease, and not the other; or the one continue, and not the other; but the meer Opinion of the Affirmers, which, by Custom, Education and Tradition, hath begotten in the Hearts of People, a greater Re∣verence for, and Esteem of the one, than the other; which, if it had fallen out to be as much recom∣mended to us by Tradition, would no doubt have been as tenaciously pleaded for, as having no less Foundation in the Scripture. But since the former, to wit, the washing of one another's Feet, is justly laid aside, as not binding upon Christians; so ought also the other, for the same Reason.

* 1.976§. VII. But I strange, that those that are so cla∣morous for this Ceremony, and stick so much to it, take liberty to dispence with the manner or method that Christ did it in; since none, that ever I could hear of, except some Baptists, who now do it, use it in the same way that he did it: Christ did it at Supper, while they were eating; but the Generality of Protestants do it in the Morning only, by it self: What Rule walk they by in this change?

[Object.] If it be said, These are but Circumstances, and not the Matter; and if the Matter be kept to, the alteration of Circumstances is but of small moment.

[Answ.] What if it should be said, the whole is but a Circumstance, which fell out at that time, when Christ eat the Passover? For if we have regard to that, which alone can be pleaded for an institu∣tion, viz. these words, Do this in remembrance of me; it doth as properly relate to the Manner as Matter. For what may or can they evince in

Reason, that these words, Do this, only signifie, eat Bread, and drink Wine; but it is no matter when ye eat, or how ye eat it, and not as ye have seen me eat it at Supper with you, who take Bread, and break it, and give it you; and take the Cup, and bless it, and give it you; so do ye likewise? And seeing Christ makes no distinction in these words, Do this, it cannot be judged in Reason, but to relate to the whole; which if it do, all those that at present use this Ceremony among Christians, have not yet obeyed this Precept, nor fulfilled this Institution, for all their Clamours concerning it.

[Object.] If it be said, That the Time and Manner of doing it by Christ, was but accidentally, as being after the Jewish Passover, which was at Supper.

[Answ.] Besides, that it may be answered, and easily proved, that the whole was accidental, as being the Practice of a Jewish Ceremony, as is above observed;* 1.977 May it not the same way be urged, that the drink∣ing of Wine was accidental, as being the natural pro∣duct of that Country; and so be pleaded, that in those Countries, where Wine doth not grow, as in our Nation of Scotland, we may make use of Beer or Ale in the use of this Ceremony; or Bread made of other Grain, than that which Christ used? And yet would not out Adversaries judge this an Abuse, and not right performing of this Sacra∣ment? Yea, have not Scruples of this kind occa∣sioned no little Contention among the Professors of Christianity;* 1.978 What great Contest and Strife hath been betwixt the Greek and Latin Churches, con∣cerning the Bread; While the one will have it Unleavened; reckoning, because the Jews made use of Unleavened Bread in the Passover, that it was such kind of Bread that Christ did break to his Disciples; the other Leavened: Therefore the Lu∣therans make use of Unleavened Bread, the Calvinists of Leavened. And this Contest was so hot, when the Reformation was beginning at Geneva, that

Calvin and Farellus were forced to fly for it. But do not Protestants, by these uncertainties, open a Door to Papists,* 1.979 for their excluding the People from the Cup? Will not (Do this) infer positively, that they should do in the same manner, and at the same time, which Christ did it; as well as that they should use the Cup, and not the Bread only? Or what Reason have they to dispence with the one more than the Papists have to do with the other? O what strange Absurdities and Inconveniencies have Christians brought upon themselves, by super∣stitiously adhering to this Ceremony! Out of which Difficulties, it is impossible for them to extricate themselves,* 1.980 but by laying it aside, as they have done others of the like nature. For besides what is above mentioned, I would gladly know how, from the words, they can be certainly resolved, that these words, (Do this) must be understood to the Clergy, Take, bless, and break this Bread, and give it to others; but to the Laity only, Take and eat, but do not bless, &c.

[Object.] If it be said, That the Clergy were only present.

[Answ.] Then will not that open a Door for the Popish Argument against the Administration of the Cup to the People? Or may not another from thence as easily infer, That the Clergy only ought to partake of this Ce∣remony; because they were the Apostles only then present, to whom it was said, Do this? But if this (Do this) be extended to All, how comes it All have not liberty to obey it, in both blessing, breaking, and distributing, as well as taking and eating? Besides all these, even the Calvinian Protestants of Great Britian,* 1.981 could never yet accord among themselves about the manner of taking it, whether sitting, stand∣ing, or kneeling; whether it should be given to the sick, and those that are ready to die, or not? Which Controversies, tho' they may be esteemed of small moment, yet have greatly Contributed, with other things, to be the occasion not only of much Con∣tention;

but also of Blood-shed and Devastation: So that in this last respect, the Prelatick Calvinists have termed the Presbyterians Schismatical and Pertina∣cious, and they them again, Superstitious, Idola∣trous, and Papistical. Who then, that will open their Eyes, but may see, that the Devil hath stir∣red up this Contention and Zeal, to busie Men about things of small moment, that greater matters may be neglected, while he keeps them in such a∣do about this Ceremony; while they by aside others of the like nature, as positively Commanded, and as punctually Practised; and from the Observation of which, half so many Difficulties will not follow?

§. VII. How then? Have we not reason, not finding the nature of this Practise to be obliga∣tory upon us, more than those other our Adver∣saries have laid aside, to avoid this Confusion; since those that use it, can never agree, neither concerning the Nature, Efficacy, nor Manner of do∣ing it? And this proceeds, because they take it not plainly, as it lies in the Scripture; but have so much intermixed their own Inventions. For would they take it, as it lies, it would import no more, than that Jesus Christ, at that time, did thereby signifie unto them, that his Body and Blood was to be offered for them; and desired them, that whensoever they did Eat or Drink, they might do it in Remembrance of him, or with a Regard to him, whose Blood was shed for them. Now that the Primitive Church, gathered immediately after his Ascension, did so understand it, doth appear from their Use and Practise, if we admit those places of the Acts, where breaking of Bread is spoken of, to have relation hereto;* 1.982 which as our Adversaries do, so we shall willingly agree to: As first, Acts 2.42. And they continued sted∣fastly in the Apostles Doctrine, and Fellowship, and in breaking of Bread, &c. This cannot be understood of any Other, than of their ordinary Eating; for

as nothing else appears from the Text, so the Con∣text makes it plain; for they had all things in common: And therefore it is said, vers. 46. And they continuing daily with one accord in the Temple, and breaking Bread from house to house, did eat their meat with gladness and singleness of heart. Who will not wilfully close their Eyes, may see here, that their Breaking being joyned with their Eating, shews, that nothing else is here expressed, but that having all things in common, and so conti∣nuing together, they also did break their Bread and eat their Meat together: In doing whereof, I shall not doubt, but they remembred the Lord; to follow whom they had, with so much Zeal and Resignation, betaken themselves. This is further manifest from Acts 6.2. For the Apostles, having the care and distribution of that Money, which the Believers, having sold their Possessions, gave unto them,* 1.983 and finding themselves over charged with that Burthen, appointed Deacons for that business, that they might give themselves continually to Prayer, and to the Ministry of the Word; not leaving that, to serve Tables. This cannot be Meant of any Sacramental Eating, or Religious Act of Worship; see∣ing our Adversaries make the distributing of that, the proper Act of Ministers, not of Deacons: And yet there can be no Reason alledged, that that Break∣ing of Bread, which they are said to have continued, in, and to have done from House to House, was other than those Tables that the Apostles served; but here gave over, as finding themselves over-charged with it. Now as the Increase of the Disciples did incapacitate the Apostles any more to manage this; so it would seem, their further increase and dis∣persing in divers places, hindred the continuance of that practice of having things in common: But notwstanding, so far at least to remember or continue that ancient Cummunity, they did at cer∣tain times come together, and break Bread toge∣ther.

Hence it is said, Acts 20.7. that Paul com∣ing to Troas, And upon the first Day of the Week,* 1.984 when the Disciples came together to break Bread, Paul preach∣ed unto them, ready to depart on the morrow, and con∣tinued his Speech until Midnight: Here is no mention made of any Sacramental Eating; but only, that Paul took occasion from their being together, to preach unto them. And it seems, it was a Supper they in∣tended (not a Morning-bit of Bread, and Sup of Wine;) else its not very probable, that Paul would from the Morning have preached until Mid∣night. But the 11th verse puts the matter out of dispute, which is thus, When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. This shews, that the Breaking of Bread was deferred till that time; for these Words, [and when he had broken bread, and eaten,] do shew, that it had a Relation to the Breaking of Bread before-mentioned, and that that was the Time he did it. Secondly, Those Words joined together, [and when he had broken bread, and eaten, and talked] shew, it was no Re∣ligious Act of Worship,* 1.985 but only an Eating for Bodily Refreshment, for which the Christians used to meet together some time: And doing it in God's Fear, and Singleness of Heart, doth notwithstanding difference it from the Eating or Feasting of Profane Persons. And this by some is called a Love-Feast,* 1.986 or a being together, not meerly to feed their Bel∣lies, or for outward Ends; but to take thence oc∣casion to eat and drink together, in the Dread and Presence of the Lord, as his People; which Custom we shall not condemn. But let it be observed, that in all the Acts there is no other, nor further men∣tion of this matter. But if that Ceremony had been some solemn Sacrifice, as some will have it, or such a special Sacrament, as others plead it to be; it is strange, that that History, that in many lesser things gives a particular Adcount of the Christians Beha∣viour,

should have been so silent in the matter: Only we find,* 1.987 that they used sometimes to meet together to break Bread, and eat. Now as the Primitive Christians began by degrees to depart from that Primitive Purity and Simplicity, so also to ac∣cumulate Superstitious Traditions, and vitiate the Innocent Practices of their Predecessors, by the in∣termixing either of Jewish or Heathenish Rites; so also in the Use of this, very early Abuses began to creep in among Christians, so that it was needful for the Apostle Paul to Reform them, and Reprove them therefore,* 1.988 as he doth at large, 1 Cor. 11. from vers. 17. to the end: Which place we shall parti∣cularly examine, because our Adversaries lay the chief Stress of their matter upon it; and we shall see whether it will infer any more, than we have above granted. First, Because they were apt to use that Practice in a Superstitious Mind, beyond the true Use of it, as to make of it some Mystical Supper of the Lord, he tells them vers. 20. That their coming toge∣ther into one place, is not to eat the Lord's Supper: He saith not, This is not the right manner to eat; but, This is not to eat the Lord's Supper; because the Supper of the Lord is Spiritual, and a Mystery. Secondly, He blames them, in that they came together for the worse, and not for the better; the Reason he gives of this, is, vers. 21. For in eating every one hath taken before his own Supper; and one is hungry, and another is drunken: Here it is plain,* 1.989 that the Apostle condemns them for that, because this Custom of Supping in general was used among Christians, for to increase their Love, and as a Memorial of Christ's Supping with the Disciples; that they should have so vitiated it, to eat it apart, and to come full, who had abundance, and hungry, who had little at home; whereby the very Use and End of this Practice was lost and perverted: and therefore he blames them, that they did not either eat this in common at home, or reserve their eating till they came all together to the publick Assembly.

This appears plainly by the following verse 22. Have ye not Houses to eat and drink in? Or despise ye the Church of God, and shame them that have not? Where he blames them for their irregular Practice herein, is that they despised to eat orderly, or re∣serve their eating to the publick Assembly; and so shaming such, as not having Houses, nor fulness at home, came to partake of the common Table; who, being hungry, thereby were ashamed, when they observed others come thither full and drunken. Those that without Prejudice will look to the place, will see this must have been the case among the Corinthians: For supposing the Use of this to have been then, as now used either by Papists, Lu∣therans, or Calvinists, it is hard making Sense of the Apostle's words, or indeed to conceive, what was the Abuse the Corinthians committed in this thing. Having thus observed what the Apostle said above,* 1.990 because this Custom of Eating and Drinking together some time, had its rise from Christ's Act with the Apostles, the Night he was betrayed; therefore the Apostle proceeds, vers. 23. to give them an account of that: For I have received of the Lord, that which also I delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took Bread, &c. Those that understand the difference betwixt a Narration of a thing, and a Command, cannot but see, if they will, that there is no Command in this place, but only an Account of matter of Fact; he saith not, I received of the Lord, that as he took Bread, so I do command it to you to do so likewise; there is nothing like this in the place: Yea, on the contra∣ry, vers. 25. where he repeats Christ's Imperative Words to his Apostles, he placeth them so as they import no Command; This do ye, as oft as ye drink it, in remembrance of me: And then he adds,* 1.991 For as often as ye eat this Bread, and drink this Cup, ye do shew the Lord's Death, till he come: But these words [as often] import no more a Command, than to say,

As often as thou goest to Rome, see the Capitol, will infer a Command to me to go thither.

[Object.] But whereas they urge the last words, Ye shew forth the Lord's Death till he come; insinuating, That this imports a necessary Continuance of that Ceremony, until Christ Come at the end of the World to Judgment.

[Answ.] I answer; They take two of the chief parts of the Centroversie ••ere for granted, without proof. First, that (as often) imports a Command, the con∣trary whereof is shewn; neither will they ever be able to prove it.* 1.992 Secondly, That this Coming, is understood of Christ's last Outward Coming, and not of his Inward and Spiritual, that remains to be proved: Whereas the Apostle might well under∣stand it of his Inward Coming and Appearance, which perhaps some of those Carnal Corinthians, that used to come drunken together, had not yet known; and others, being weak among them, and inclina∣ble to dote upon Outwards, this might have been indulged to them for a season, and even used by those, who knew Christ's Appearance in Spirit, (as other things were, of which we shall speak hereafter) especially by the Apostle, who became Weak to the Weak, and All to All, that he might save some.* 1.993 Now those weak and carnal Corinthians might be permitted the use of this, to shew forth, or remember Christ's Death, till he come to arise in them; for tho' such need those outward things to put them in mind of Christ's Death, yet such as are dead with Christ, and not only dead with Christ, but buried, and also arisen with him, need not such Signs to remember him: And to such therefore the Apostle saith, Col. 3.1. If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God: But Bread and Wine are not those things that are above, but are things of the Earth. But that this whole matter was a meer Act of Indulgence and Condescention of the Apostle Paul, to the weak and carnal Corinthians, appears

yet more by the Syriack * 1.994 Copy, which vers. 17. in his entering upon this matter, hath it thus; In that, concerning which I am about to command you) or in∣struct you) I commend you not, because ye have not gone forward, but are descended unto that which is less, (or of less Consequence:) Clearly importing, that the Apostle was grieved, that such was their Con∣dition, that he was forced to give them Instructi∣ons concerning those outward things; and doting upon which, they shew they were not gone for∣ward in the Life of Christianity, but rather sticking in beggarly Elements. And therefore, verse 20. the same Version hath it thus, When then ye meet together, ye do not do it, as it is just ye should do in the Day of the Lord, ye eat and drink it: Therefore shewing to them, that to meet together to eat and drink out∣ward Bread and Wine, was not the Labour and Work of that Day of the Lord. But since our Adversaries are so zealous for this Ceremony, because used by the Church of Corinth, (tho' with how little ground, is already shewn) how come they to pass over far more positive Commands of the Apostles, as mat∣ters of no Moment? As first, Acts 15.29. where the Apostles peremptorily command the Gentiles,* 1.995 as that which was the Mind of the Holy Ghost, To abstain from things strangled, and from Blood: And James 5.14. where it is expresly Commanded,* 1.996 That the Sick be anointed with Oyl in the Name of the Lord.

[Object.] If they say, These were only Temporary things, but not to continue.

[Answ.] What have they more to shew for this, there being no express Repeal of them?

[Object.] If they say, The Repeal is implied, because the Apo∣stle saith, We ought not to be judged in Meats and Drinks.

[Answ.] I admit the Answer; but how can it be evited from militating the same way against the other Practice? Surely not at all: Nor can there be any thing urged

for the one, more than for the other, but Custom and Tradition.

[Obj. 1] As for that of James, they say, There followed a Miracle upon it, to wit, The recovery of the Sick; But this being ceased, so should the Ceremony.

[Answ.] Tho' this might many ways be answered, to wit, That Prayer then might as well be forborn, to which also the saving of the Sick is there ascribed: Yet I shall accept of it,* 1.997 because I judge indeed that Ce∣remony is ceased; only methinks, since our Adver∣saries, and that rightly, think a Ceremony ought to cease, where the Vertue fails, they ought by the same Rule,* 1.998 to forbear the laying on of Hands, in imi∣tation of the Apostles, since the Gift of the Holy Ghost doth not follow upon it.

§. IX. But since we find, that several Testimonies of Scripture do sufficiently shew, that such External Rites are no necessary part of the New Covenant Dispen∣sation, therefore not needful now to continue, however they were for a season practised of old; I shall in∣stance some few of them, whereby from the Nature of the thing, as well as those Testimonies, it may appear,* 1.999 that the Ceremony of Bread and Wine is ceased, as well as those other things, confessed by our Adversaries to be so. The first is Rom. 14.17. For the Kingdom of God is not Meat and Drink, but Righteousness and Peace, and Joy in the Holy Ghost: Here the Apostle evidently shews, that the King∣dom of God, or Gospel of Christ, stands not in Meats and Drinks, and such like things, but in Righteous∣ness, &c. as by the Context doth appear; where he is speaking of the guilt and hazard of judging one ano∣ther about Meats and Drinks. So then, if the King∣dom of God stand not in them, nor the Gospel, nor Work of Christ, then the eating of outward Bread and Wine can be no necessary part of the Gospel-Worship, nor any perpetual Ordinance of it. Ano∣ther is yet more plain of the same Apostle, Col. 2.16. the Apostle throughout this whole second Chapter

doth clearly plead for us, and against the Formality and Superstition of our Opposers. For in the begin∣ning he holds forth the great Priviledges Christians have by Christ, who are come indeed to the Life of Christianity; and therefore he desires them, vers. 6. As they have received Christ, so to walk in him; and to beware, lest they be spoiled through Philosphy and vain Deceit, after the Rudiments or Elements of the World, because that in Christ, whom they have received, is all Fulness: And that they are circumcised with the Circumcision made without bands (which he calls the Circumcision of Christ) and being buried with him by Baptism, are also arisen with him through the Faith of the Operation of God. Here also they did partake of the true Baptism of Christ; and being such as are arisen with him, let us see whether he thinks it needful, they should make use of such Meat and Drink, as Bread and Wine, to put them in remembrance of Christ's Death; or whether they ought to be judg∣ed that they did it not; ver. 16. Let no Man therefore judge you in Meat and Drink: Is not Bread and Wine Meat and Drink? But why? Which are a Shadow of things to come: But the Body is of Christ, Then since our Adversaries confess that their Bread and Wine is a Sign or Shadow; therefore,* 1.1000 according to the Apostle's Doctrine, we ought not to be judged in the Observation of it. But is it not fit for those that are dead with Christ, to be subject to such Ordinances? See what he saith, vers. 22, Where∣fore, if ye be dead with Christ from the Rudiments of the World, why, as tho' living in the World, are ye sub∣ject to Ordinances? (Touch not, tast not, handle not:* 1.1001 Which all are to perish with the using) after the Com∣mandments and Doctrines of Men: What can be more plain? If this serve not to take away the Absolute Necessity of the Use of Bread and Wine, what can it serve to take away? Sure I am, the Reason here given is applicable to them, which all do perish with the using; since Bread and Wine perisheth with the

using, as much as other things. But Further, if the Use of Water, and Bread and Wine, were that, wherein the very Seal of the New Covenant stood, and did pertain to the chief Sacraments of the Go∣spel and Evangelical Ordinances (so called,) then would not the Gospel differ from the Law, or be preferable to it. Whereas the Apostle shews the difference,* 1.1002 Heb. 9.10. in that such kind of Ob∣servations of the Jews were as a Sign of the Go∣spel, for that they stood only in Meats and Drinks, and divers washings. But if the Gospel-Worship and Service stand in the same, where is the dif∣ference?

[Object.] If it be said, These under the Gospel have a Spiri∣tual Signification.

[Answ.] So had those under the Law: God was the Au∣thor of those, as well as Christ is pretended to be Author of these. But doth not this contending for the use of Water, Bread and Wine, as necessary parts of the Gospel Worship, destroy the Nature of it,* 1.1003 as if the Gospel were a Dispensation of Shadows and not of the Substance? Whereas the Apostle, in that of the Colossians above mentioned, argues against the use of these things, as needful to those that are dead and arisen with Christ, because they are but Shadows. And since, through the whole Epistle to the Hebrews, he argues with the Jews to wean them from their Old Worship, for this Reason, because it was Typical and Figurative: It is agreeable to right Reason, to bring them to another of the same nature? What ground from Scripture or Rea∣son can our Adversaries bring us to evince, that one Shadow or Figure should point to another Shadow or Figure, and not to the Substance? And yet they make the Figure of Circumcision to point to Water-Baptism, and the Paschal Lamb to Bread and Wine. But was it ever known, that one Figure was the Anti-type of the other, especially, seeing Protestants make not these their Anti-types to have any more

Vertue and Efficacy, than the Type had? For since as they say, and that truly,* 1.1004 That their Sacraments confer not Grace, but that is conferred according to the Faith of the Receiver; it will not be denied, but the Faithful among the Jews received also Grace in the use of their Figurative Worship. And tho' Papists boast, that their Sacraments confer Grace ex opere operato; yet Experience abundantly proveth the contrary.

§. X. But supposing the Use of Water-Baptism,* 1.1005 and Bread and Wine, to have been in the Primitive Church, as was also that of abstaining from things strangled, and from Blood; the ••se of Legal Purifica∣tion, Acts 21.23, 24, 25. and anointing of the Sick with Oyl, for the reasons and grounds before men∣tioned: Yet it remains for our Adversaries to shew us, how they come by Power or Authority to ad∣minister them. It cannot be from the Letter of the Scripture, else they behoved also to do those other things, which the Letter declares also they did, and which in the Letter have as much foundation. Then their Power must be derived from the Apostles, either mediately or immediately; but we have shewn before, in the Tenth Proposition, that they have no mediate Power, because of the interruption made by the Apostasie: And for an immediate Power or Com∣mand by the Spirit of God, to administer these things, none of our Adversaries pretend to it. We know, that in this, as in other things, they make a Noise of the constant Consent of the Church,* 1.1006 & of Chri∣stians in all Ages: But as Tradition is not a sufficient ground for Faith, so in this matter especially it ought to have but small weight, for that in this point of Ceremonies, and superstitious Observations, the Apo∣stasie began very early; as may appear in the Epi∣stles of Paul to the Galatians and Colossians. And we have no ground to imitate them in those things, whose Entrance the Apostle so much withstood, so heavily regretted, and so sharply reproved. But if

we look to Antiquity, we find, that in such kind of Observances and Traditions, they were very un∣certain and changeable; so that neither Protestants nor Papists do observe this Ceremony as they did, both in that they gave it to young Boys, and to little Children:* 1.1007 And for ought can be learned, the Use of this, and Infant-Baptism, are of a like Age; tho' the one be laid aside both by Papists and Protestants; and the other, to wit, Baptism of Infants be stuck to. And we have so much the less Reason to lay weight upon Antiquity, for that, if we consider their profession of Religion, especially as to Wor∣ship, the Ceremonial Part of it, we shall not find any Church now, whether Popish or Protestant, who differ not widely from them in many things; as Dallaeus,* 1.1008 in his Treatise concerning the Use of the Fathers, well observeth and demonstrateth. And why they should obtrude this upon us, because of the Ancients Practice, which they themselves follow not, or why we may not reject this, as well as they do other things, no less zealously practised by the Ancients, no sufficient Reason can be assigned.

I shall not nevertheless doubt, but many whose Understandings have been clouded with these Ce∣remonies have notwithstanding, by the Mercy of God had some secret Sense of the Mystery, which they could not clearly understand, because it was sealed from them, by their sticking to such outward things; and that through that secret sense, diving in their Comprehensions, they run themselves in∣to these Carnal Apprehensions, as imagining the Substance of the Bread was changed, or that, if the Substance was not changed, yet the Body was there, &c. And indeed, I am inclinable very fa∣vourably to judge of Calvin in this particular,* 1.1009 in that he deals so ingeniously to confess, he neither Comprehends it, nor can Express it in words; but yet by a feeling Experience can say, The Lord is spiritually present. Now as I doubt 〈◊〉〈◊〉 but Calvin sometimes

had a sense of his Presence, without the use of this Ceremony, so as the Understanding given him of God, made him justly reject the false Nations of Trans••tantiation and Consubstantiation, tho' he knew not what to establish instead of them;* 1.1010 if he had fully waited in the Light that makes all things ma∣nifest, and had not laboured in his own Compre∣hension, to settle upon that External Ceremony, by affixing the Spiritual Presence as chiefly or prin∣cipally, tho' not only (as he well knew by Ex∣perience) there, or especially to relate to it; he might have further reached unto the Knowledge of this Mystery, than many that went before him.

§. XI. Lastly; If any now at this day,* 1.1011 from a true tenderness of Spirit, and with real Con∣science towards God, did practise this Ceremony in the same way, method and manner, as did the Pri∣mitive Christians, recorded in Scripture, I should not doubt to affirm, but they might be indulged in it, and the Lord might regard them, and for a season appear to them in the use of these things; as many of us have known him to do to us, in the time of our Ignorance: Provided always, they did not seek to obtrude them upon others, nor judge such as found themselves delivered, or that they do not pertinaciously adhere to them. For we certainly know, that the Day is dawned in which God hath arisen,* 1.1012 and hath dismissed all those Ceremonies and Rites, and is only to be Worshipped in Spirit; & that he appears to them who wait upon him: And that to seek God in these things, is, with Mary at the Sepulchre, to seek the Living among the Dead. For we know, that he is Arisen, and Revealed in Spirit, leading his Children out of these Rudiments, that they may walk with him in his Light: To whom be Glory for ever. Amen.

PROPOSITION XIV. Concerning the Power of the Civil Magistrate in Matters purely Religious, and pertaining to the Conscience.

Since God hath assumed to himself the Power and Do∣minion of the Conscience, who alone can rightly in∣struct and govern it; therefore it is not lawful for any whosoever, by vertue of any Authority or Principality they bear in the Goverment of this World, to force the Consciences of others;* 1.1013 and therefore all Killing, Banishing, Fining, Imprisoning, and other such things, which are inflicted upon Men for the alone Exercise of their Conscience, or Difference in Worship or Opinion, proceedeth from the Spirit of Cain, the Murtherer, and is contrary to the Truth: Providing always, That no Man, under the Pretence of Con∣science, prejudice his Neighbour in his Life or Estate, or do any thing destructive to, or inconsistent with Humane Society; in which case the Law is for the Transgressor, and Justice is to be administred upon all, without respect of Persons.

§. I. LIberty of Conscience from the Power of the Civil Magistrate, hath been of late Years so largely and learnedly handled, that I shall not need to be but brief in it; yet it is to be lamented, that few have walked answerably to this Principle, each pleading it for themselves, but scarce allowing it to others; as hereafter I shall have occasion more at length to observe.

It will be fit in the first place, for clearing of Mistakes, to say something of the State of the Con∣troversie, that what follows may be the more clearly underdood.

By [Conscience] then, as in the Explanation of the Fifth and Sixth Propositions I have observed, is to be

understood, That Perswasion of the Mind, which arises from the Understanding's being possessed with the Belief of the Truth or Falsity of any thing: Which,* 1.1014 tho' it may be false or Evil upon the matter, yet if a Man should go against his Perswasion, or Conscience, he should commit a Sin; because what a Man doth contrary to his Faith, tho' his Faith be wrong, is no ways acceptable to God. Hence the Apostle saith, Whatsoever is not of Faith, is sin;* 1.1015 and he that doubteth, is damned, if he eat: Tho' the thing might have been lawful to another; and that this doubting to eat some kind of Meats (since all the Creatures of God are good, and for the use of Man, if re∣ceived with Thanksgiving) might be a Superstition, or at least a Weakness, which were better removed. Hence, Ames de Cas. Cons. saith, The Conscience, altho' erring, doth evermore bind, so as that he sinneth, who doth contrary to his Conscience, † 1.1016 because he doth con∣trary to the Will of God, altho' not materially and truly, yet formally and interpretatively.

So the Question is, First, Whether the Civil Ma∣gistrate hath Power to force Men in things Religious, to do contrary to their Conscience; and if they will not, to punish them in their Goods, Liberties or Lives? This we hold in the Negative. But Secondly, As we would have the Magistrate avoiding this extream of incroaching upon Men's Consciences; so on the other hand, we are far from joyning with, or strengthening such Libertines, as would stretch the Liberty of their Consciences, to the Prejudice of their Neighbours, or to the Ruine of Humane Society. We understand therefore by Matters of Conscience, such as immediately relate betwixt God and Man, or Men and Men, that are under the same Per∣swasion: As to meet together and worship God in that way, which they judge is most acceptable unto him; and not to incroach upon, or seek to force their Neighbours, otherwise than by Reason, or such other Means, as Christ and his Apostles

used, viz. Preaching, and Instructing such as will hear and receive it; but not at all for Men, under the Notion of Conscience, to do any thing con∣trary to the Mor••l and perpetual Statutes, gene∣rally acknowledged by all Christians: In which case the Magistrate may very lawfully use his Authority, as on those, who under a pretence of Conscience, make it a Principle to kill and destroy all the Wicked, id est, all that differ from them; that they, to wit, the Saints, may Rule; and that there∣fore seek to make all things common, and would force their Neighbours to share their Estates with them, and many such wild Notions; as is reported of the Anabaptists of Munster, which evidently ap∣pears to proceed from Pride and Covetousness, and not from Purity or Conscience; and therefore I have sufficiently guarded against that, in the latter part of the Proposition. But the Liberty we lay claim to, is such, as the Primitive Church justly sought under the Heathen Emperors, to wit, for Men of Sobriety, Honesty, ••d a Peaceable Conversation, to enjoy the Liberty and Exercise of their Consci∣ence towards God, and among themselves; and to admit among them such, as by their Perswasion and Influence, come to be convinced of the same Truth with them, without being therefore Molested by the Civil Magestrate. Thirdly, Tho' we would not have Men hurt in their Temporals, nor robbed of their Priviledges, as Men, and Members of the Common-wealth, because of their inward Perswasion; yet, we are far from judging, that in the Church of God there should not be such Censures exer∣cised against such as fall into Error, as well as such as commit open Evils. And therefore we believe it may be very lawful for a Christian Church, if she find any of her Members fall into any Error, after due Admonitions and Instructions, according to Gospel-Order, if she find them Pertinacious, to cut them off, from her Fellowship, by the Sword of the

Spirit, and deprive them of those Priviledges, which they had as Fellow-Members; but not to cut them off from the World, by the Temporal Sword, or rob them of their Common Priviledges, as Men; seeing they enjoy not these as Christians, or under such a Fellowsh••p, but as Men, and Members of the Crea∣tion. Hence Chrysostom saith well, (de Anath.) We must condemn and reprove the Evil Doctrines that pro∣ceed from Hereticks; but spare the Men, and pray for their Salvation.

§. II. But that no Man, by vertue of any Power or Principality he hath in the Government of this World, hath Power over the Consciences of Men,* 1.1017 is apparent, because the Conscience of Man, is the Seat and Throne of God in him, of which God is the alone proper and infallible Judge, who by his Power and Spirit, can alone rectifie the Mistakes of Conscience; and therefore hath reserved to himself the Power of punishing the Errors thereof, as he seeth meet. Now for the Magistrate to assume this, is to take upon him to meddle with things not within the compass of his Jurisdiction; for if this were within the compass of his Jurisdiction, he should be the proper Judge in these things; and also it were needful to him, as an Essential Qualification of his being a Magistrate, to be capable to judge in them. But that the Ma∣gistrate, as a Magistrate, is neither proper Judge in these Cases, nor yet that the Capacity so to be, is requisite in him, as a Magistrate, our Adversaries can∣not deny; or else they must say, That all the Hea∣then Magistrates, were either no lawful Magistrates, as wanting something Essential to Magistracy, and this were contrary to the express Doctrine of the Apostle, Rom. 13. or else (which is more absurd) that those Heathen Magistrates were proper Judges in Matters of Conscience amongst Christians. As for that Evasion, That the Magistrate ought to punish according to the Church Censure and Determina∣tion, which is indeed no less, than to make the

Magistrate the Church's Hang-Man; we shall have occasion to speak of it hereafter. But if the chief Members of the Church, tho' ordained to inform, instruct and reprove, are not to have dominion over the Faith nor Consciences of the Faithful, is the Apostle expresly affirms, 2 Cor. 1.24. then far less ought they to usurp this Dominion, or stir up the Magistrate to persecute and murther those, who will not yield to them therein.

Secondly; This pretended Power of the Magi∣strate, is both contrary unto, and inconsistent with the Nature of the Gospel, which is a thing altoge∣ther extrinsick to the Rule and Government of Political States, as Christ expresly signified, saying, His Kingdom was not of this World: And if the Pro∣pagating of the Gospel had had any necessary Rela∣tion thereunto, then Christ had not said so. But he abundantly hath shewn, by his Example, whom we are chiefly to imitate in matters of that Na∣ture, that it's by Perswasion, and the Power of God; not by Whips, Imprisonments, Banishments and Mur∣therings, that the Gospel is to be propagated; and that those, that are the Propagators of it, are often to suffer by the Wicked, but never to cause the Wicked to suffer. When he sends forth his Disci∣ples, he tells them, he sends them forth as Lambs among Wolves,* 1.1018 to be willing to be devoured, not to devour; he tells them of their being whipped, im∣prisoned and killed for their Conscience; but never that they shall ever whip, imprison or kill: And in∣deed, if Christians must be as Lambs, it is not the Nature of Lambs to destroy or devour any. It serves nothing to alledge, That in Christ's and his Apostles times, the Magistrates were Heathens; and therefore Christ and his Apostles (nor yet any of the Believers) being no Magistrates, could not exercise the Power: Because it cannot be denied, but Christ, being the Son of God, had a true Right to all Kingdoms,* 1.1019 and was righteous Heir of the Earth.

Next, as to his Power, it cannot be denied, but he could, if he had seen meet, have called for Legions of Angels to defend him, and have forced the Princes and Potentates of the Earth to be subject unto him, Mat. 26.53. So that it was only, because it was contrary to the Nature of Christ's Gospel and Mini∣stry, to use any Force or Violence in the gathering of Souls to him. This he abundantly expressed in his Reproof to the two Sons of Zebedee, who would have been calling for Fir•• from Heaven, to burn those that refused to receive Christ: It is not to be doubted, but this was as great a Crime, as now to be in an Error concerning the Faith and Doctrine of Christ. That there was not Power wanting, to have punishing those Refusers of Christ, cannot be doubted; for they that could do other Miracles, might have done this also. And moreover, they wanted not the precedent of a holy Man under the Law, as did Elias; yet we see what Christ saith to them, Ye know not what Spirit ye are of, Luke 9.55. For the Son of Man is not come to destroy Men's Lives, but to save them. Here Christ shews, that such kind of Zeal was no ways approved of him; and such as think to make way for Christ, or his Gospel,, by this means, do not understand what Spirit they are of. But if it was not lawful to call for Fire from Heaven, to destroy such as refused to receive Christ; it is far less lawful to kindle Fire upon Earth to destroy those that believe in Christ; because they will not believe, nor can believe as the Magistrates do, for Conscience sake. And if it was not lawful for the Apostles, who had so large a measure of the Spirit, and were so little liable to Mistake, to force others to their Judgment; it can be far less lawful now for Men, that, as Experience declareth, and many of themselves confess, are Fallible, and often Mistaken, to kill and destroy all such, as cannot (because otherwise perswaded in their Minds) judge and believe in matters of Con∣science,

just as they do. And if it was not ac∣cording to the Wisdom of Christ, who was and is King of Kings, by outward Force to constrain others to believe him, or receive him, as being a thing inconsistent with the Nature of his Ministry and Spiritual Government; do not they grosly offend him, that will needs be wiser than he, and think to force Men, against their Perswasion, to conform to their Doctrine and Worship? The Word of the Lord said, Not by Power and by Might, but by the Spirit of the Lord, Zach. 4.6. But these say, Not by the Spirit of the Lord, but by Might and Carnal Power. The Apostle saith plainly, We wrestle not with Flesh and Blood; and, The Weapons of our Warfare are not Carnal,* 1.1020 but Spiritual: But these Men will needs wrestle with Flesh and Blood, when they cannot prevail with the Spirit and the Understanding; and not having Spiritual Weapons, go about with Car∣nal Weapons, to establish Christ's Kingdom, which they can never do: And therefore, when the mat∣ter is well sifted, it is found to be more out of Love to Self, and from a Principle of Pride in Man, to have all others to bow to him, than from the Love of God. Christ indeed takes another method, for he saith, He will make his People a willing People in the Day of his Power:* 1.1021 But these Men labour against Mens Wills and Consciences, not by Christ's Power, but by the Outward Sword, to make Men the People of Christ, which they can never do, as shall hereafter be shewn.

But Thirdly; Christ fully and plainly declareth to us his sense in this Matter, in the Parable of the Tares, Mat. 13. of which we have himself the Interpreter, vers. 38, 39, 40, 41, where he Ex∣pounds them to be the Children of the Wicked One; and yet he will not have the Servants to meddle with them, lest they pull up the Wheat there∣with. Now it cannot be denied, but Hereticks are here included; but these Servants saw the Tares,

and had a certain discerning of them; yet Christ would not they should meddle, lest they should hurt the Wheat; Thereby intimating, that that Ca∣pacity in Man, to be mistaken; ought to be a Bridle upon him, to make him wary in such matters; and therefore, to prevent this hurt, he gives a positive Prohibition, But he said, Nay, vers. 22. So that they, that will notwithstanding be pulling up that, which they judge is Tares, do openly declare, that they make no Bones to break the Commands of Christ. Miserable is that Evasion, which some of our Adversaries use here, in alledging, these Tares are meant of Hypocrites, and not of Hereticks! But how to evince that, seeing Hereticks, as well as Hypocrites, are Children of the Wicked One, they have not any thing, but their own bare Affirmation, which is therefore justly rejected.

[Object.] If they say, Because Hypocrites cannot be discerned, but so may Hereticks.

[Answ.] This is both false, and a begging of the Question. For those that have a Spiritual discerning, an discern both Hypocrites and Hereticks; and those that want it, cannot certainly discern either: Seeing the Que∣stion will arise, Whether that is a Heresie, which the Magistrate saith is so? And seeing it is both Possible and Confessed by all, to have often fallen out, that some Magistrates have judged that Heresie, which was not; punishing Men accordingly for Truth, instead of Error: There can no Argument be drawn from the Obviousness or Evidence of Heresie, unless we should conclude, Heresie could never be mistaken for Truth, nor Truth for Heresie; whereof Experience shews daily the contrary, even among Christians. But neither is this Shift applicable to this place; for the Servants did discern the Tares, and yet were liable to hurt the Wheat, if they had offered to pull them up.

[Object.] §. III. But they object against this Liberty of Con∣science, Deut. 13.5. where false Prophets are appointed

to be put to Death; and accordingly they give Exam∣ple thereof.

[Answ.] The Case no ways holds parallel; those particular Commands to the Jews, and Practises following up∣on them, are not a Rule for Christians; else we might by the same Rule say, It were lawful for us to borrow of our Neighbours their Goods, and so carry them away, because the Jews did so by God's Command; or that it is lawful for Christians to in∣vade their Neighbours Kingdoms, and cut them all off without Mercy, because the Jews did so to the Canaanites, by the Command of God.

[Object.] If they urge, That these Commands ought to stand, except they be Repealed in the Gospel.

[Answ.] I say, The Precepts and Practices of Christ and his Apostles mentioned, are a sufficient Repeal: For if we should plead, that every Command given to the Jews, is binding upon us, except there be a particular Repeal; then it would follow, that be∣cause it was lawful for the Jews, if any Man killed one, for the nearest of kindred presently to kill the Murtherer, without any order of Law, it were law∣ful for us to do so also. And doth not this Com∣mand of Deut. 13.9. openly order him, who is en∣ticed by another to forsake the Lord, tho' it were his Brother, his Son, his Daughter, or his Wife, pre∣sently to kill him or her? Thou shalt surely kill him, thy hand shall be first upon him, to put him to death. If this Command were to be followed, there needed neither Inquisition nor Magistrate to do the business; and yet there is no reason, why they should shuffle by this part, and not the other; ye, to argue this way, from the Practice among the Jews, were to overturn the very Gospel, and to set up again the Carnal Ordinances among the Jews, to pull down the Spiritual Ones of the Gospel. Indeed we can far better argue from the Analogy betwixt the Figura∣tive and Carnal State of the Jews, and the Real and Spiritual One under the Gospel: That as Moses de∣livered

the Jews out of outward Egypt, by an outward Force, and established them in an outward Kingdom, by destroying their outward Enemies for them; so Christ, not by overcoming outwardly, and killing others, but by suffering and being killed, doth deliver his chosen Ones, the inward Jews, out of mystical Egypt, destroying their Spiritual Enemies before them, and establishing among them his Spiritual Kingdom, which is not of this World. And as such, as departed from the Fellowship of out∣ward Israel, were to be cut off by the outward Sword; so those, that depart fom the inward Israel, are to be cut off by the Sword of the Spirit: For it answers very well, That as the Jews were to cut off their Enemies outwardly, to establish their Kingdom and outward Wor∣ship, so they were to uphold it the same way. But as the Kingdom and Gospel of Christ was not to be established or propagated by cutting off or destroying the Gentiles, but by perswading them, so neither is it to be upheld otherwise.

[Object.] But Secondly, they urge Rom. 13. where the Ma∣gistrate is said not to bear the Sword in vain, because he is the Minister of God, to execute Wrath upon such as do evil. But Heresie, say they, is evil. Ergo.

[Answ.] But so is Hypocrisie also; yet they confess, he ought not to punish that. Therefore this must be understood of Moral Evils, relative of Affairs be∣twixt Man and Man, not of Matters of Judgment or Worship; or else what great Absurdities would follow, considering that Paul wrote here to the Church of Rome, who was under the Government of Nero, an impious Heathen, and Persecutor of the Church? Now if a Power to punish, in point of Heresie, be here included, it will necessarily fol∣low, that Nero had this Power; yea, and that he had it of God; for because the Power was of God, therefore the Apostle urges their Obedience. But can there be any thing more absurd, than to say, that Nero had Power to judge in such Cases? Surely if Christian Magistrates be not to punish for Hypo∣crisie,

because they cannot outwardly discern it; far less could Nero punish any Body for Heresie, which he was uncapable to discern. And if Nero had not power to judge or punish in point of Heresie, then nothing can be urged from this place; since all that's said here, is spoken, as applicable to Nero, with a particular Relation to whom, it was written. And if Nero had such a Power, surely he was to exercise it, according to his Judgment and Conscience, and in doing thereof he was not to be blamed; which is enough to justifie him in his persecuting of the Apostles, and murdering the Christians.

[Object.] Thirdly, They object that Saying of the Apostle to the Galatians, 5.12. I would they were even cut off, which trouble you.

[Answ.] But how this imports any more, than a cutting off from the Church, is not, nor can be shewn. Beza upon the place saith, We cannot understand that other∣wise, than of Excommunication; such as was that of the incestuous Corinthian. And indeed it is madness to suppose it otherwise; for Paul would not have these cut off otherwise, than he did Hymenaeus and Philetus, who were Blasphemers; which was by giving them over to Satan, not by cutting off their Heads.

The same way may be answered that other Ar∣gument, drawn from Rev. 2.20. where the Church of Thyatira is reproved for suffering the Woman Je∣zabel: What can be no other ways understood, than that they did not Excommunicate her, or cut her off by a Church-Censure. For as to Corporal Punishment, it is known, that at that time the Chri∣stians had not Power to punish Hereticks so, if they had had a mind to it.

[Object.] Fourthly, They alledge, that Heresies are num∣bered among the Works of the Flesh, Gal. 5.20. Ergo, &c.

[Answ.] That Magistrates have Power to punish all the Works of the Flesh, is denied, and not yet proved.

Every Evil is a Work of the Flesh, but every Evil comes not under the Magistrate's Cognisance. Is not Hypocrisie a Work of the Flesh, which our Ad∣versaries confess, the Magistrates ought not to punish? Yea, are not Hatred and Envy there mentioned, as Works of the Flesh? And yet the Magistrates can∣not punish them, as they are in themselves, until they exert themselves in other Acts, which come under his Power. But so long as Heresie doth not exert it self in any Act destructive to Humane So∣ciety, or such like things, but is kept within the Sphere of those Duties of Doctrine and Worship, which stand betwixt a Man and God, they no ways come under the Magistrate's Power.

§. IV. But Secondly; This forcing of Men's Con∣sciences, is contrary to sound Reason, and the very Law of Nature. For Man's Understanding cannot be forced, by all the Bodily Sufferings another Man can inflict upon him, especially in Matters Spiritual and Supernatural: 'Tis Argument, and evident De∣monstration of Reason, together with the Power of God reaching the Heart, that can change a Man's Mind from one Opinion to another, and not Knocks and Blows, and such like things; which may well destroy the Body, but can never inform the Soul, which is a free Agent, and must either accept or reject matters of Opinion as they are born in upon it, by something proportional to us own nature. To seek to force Minds in any other man∣ner, is to deal with Men, as if they were Brutes, void of Understanding; and at last, is but to lose one's labour, and as the Proverb is, To seek to wash the Black moor white. By that Course indeed, Men may be made Hypocrites, but can never be made Christians; and surely the Products of such Compul∣sion (even where the End is obtained, to with an outward Assent or Conformity, whether in Doctrine or Worship) can be no ways acceptable to God, who desireth not any Sacrifice, except that, which cometh throughly from the Heart, and will have

no constrained ones: So that Men, by constrained Force, are so far from being Members of the Church, that they are made ten-times more the Servants of Satan, than before; in that to their Error, is added Hypocrisie, the worst of Evils in the matters of Religion, and that which above all things the Lord's Soul most abhors.

[Object.] But if it be said, Their Error notwithstanding is there∣by supressed, and the Scandal removed.

[Answ.] I answer; Besides that this is a method no ways allowed by Christ, as is above proved; surely the Church can be no ways bettered by the Accession of Hypocrites, but greatly corrupted and endangered; for open Heresies Men may be aware of, and shun such as profess them, when they are seperated from the Church by her Censures: But secret Hypocrites may putrifie the Body, and leaven it, ere Men be aware. And if the Dissenters prove resolute, and suffer boldly for the Opinions they esteem right, Experience sheweth, that such Sufferings often tend to the Commendation of the Sufferers, but never of the Persecutors. For such Sufferings ordinarily breed Compassion, and beget a Curiosity in others, to enquire the more diligently into the things, for which they see Men suffer such great Losses so boldly; and is also able to beget an Opinion, that it is for some good they do so suffer: It being no ways pro∣bable, that Men will venture all, meerly to acquire Fame; which may as well be urged, to detract from the Reputation of all the Martyrs, unless some bet∣ter Arguments be brought against it, than a Halter or a Faggot. But supposing this Principle, That the Magistrate hath Power to force the Consciences of his Subjects, and to punish them, if they will not comply: Very great Inconveniences and Absurdities will follow, and even such as are inconsistent with the Nature of the Christian Religion.

For First, It will naturally follow, that the Ma∣gistrate ought to do it, and sinneth by omission

of his Duty, if he do it not. Will it not then hence be inferred, that Christ was defective to his Church; who, having Power to force Men, and to call for Legions of Angels so to do, did notwith∣standing not exert that Power, but left his Church to the Mercy of the Wicked, without so necessary a Bulwark?

Secondly; Seeing every Magistrate is to exercise his Power, according to the best Understanding he hath, being obliged so to do, for the promo∣ting of what he in Conscience is perswaded to be Truth: Will not this justifie all the Heathen Em∣perors in their Persecutions against Christians? Will not this justifie the Spanish Inquisition, which yet is Odious not only to Protestants, but to many mode∣rate Papists? How can Protestants in reason condemn the Papists for persecuting them, seeing they do but exercise a Lawful Power, according to their Con∣science and best Understanding; and do no more to them, than the Sufferers profess they would do to them, if they were in the like capacity? Which takes away all ground of Commiseration from the Sufferers; whereas that was the ground that gain∣ed of old, Reputation to the Christians, that they, being Innocent, suffered, who neither had, nor by Principle could, hurt any. But there is little rea∣son to pity one, that is but dealt by, according as he would deal with others. For to say, They have not reason to persecute us, because they are in the wrong, and we in the right, is but miserably to beg the Question. Doth not this Doctrine strengthen the Hands of Persecutors every where, and that Ra∣tionally, from a Principle of Self-preservation? For who can blame me for destroying him, that I know waits but for an occasion to destroy me, if he could? Yea, this makes all Suffering for Re∣ligion, which of old was the Glory of Christians, to be but of pure necessity; whereby they are not led as Lambs to the slaughter, as was the Captain of

their Salvation; but rather as Wolves catched in the Snare, who only bite not again, because they are not able; but could they get force, would be as ready to lead those the same way, that led them. Where is the Faith and Patience of the Saints? For indeed, it is but a small Glory to make a Vertue of Necessity, and Suffer, because I cannot help it. Every Thief and Murtherer would be a Martyr, at that rate; Experience hath abundantly proved this in these last Centuries. For, however each Party talk of passively obeying the Magistrate in such cases, and that the Power resides in him; yet it is appa∣rent, that from this Principle it naturally follows, than any Party, supposing themselves right, should so soon as they are able, endeavour at any rate to get uppermost, that they might bring under those of another Opinion, and force the Magistrate to uphold their Way, to the ruine of all others. What Engine the Pope of Rome used to make of his pre∣tended Power in this thing, upon any pretence of dislike to any Prince or State, even for very small Heresies, in their own account, to depose Princes, and set up their Subjects against them, and give their Dominions to other Princes to serve his In∣terest, they cannot be ignorant, that have read the Life of Hildebrand; and how Protestants have vindicated the Liberty of their Consciences, after this same manner, is apparent. They suffered much in France, to the great Increase and Advantage of their Party; but how soon they found themselves considerable, and had gotten some Princes upon their side, they began to let the King know, that they must either have the Liberty of their Con∣sciences, or else they would purchase it; not by Suffering, but by Fighting. And the Experience of other Protestant States shews, that if Henry the Fourth, to please the Papists, had not quitted his Religion, to get the Crown the more peaceably, and so the Protestants had prevailed with the Sword,

they would as well have taught the Papists with the Faggot, and led them to the Stake: So that this Principle of Persecution, on all hands, is the ground of all those Miseries and Contentions. For so long as any Party is perswaded, that it is both lawful for them, and their duty, if in power, to destroy those that differ from them; it naturally follows, they ought to use all means possible to get that Power, whereby they may secure themselves in the ruine of their Adversaries. And that Papists judge it not unlawful to compel the Magistrate, if they be strong enough to do it, to effect this; Experience shews it to be a known Popish principle, That the Pope may depose an Heretick Prince, and ab∣solve the People from the Oath of Fidelity: And the Pope, as is above said, hath done so to divers Princes; and this Doctrine is defended by Bel∣larmine against Barclay. The French refused Henry the Fourth, till he quitted his Religion. And as for Protestants, many of them scruple not to affirm, That wicked Kings and Magistrates may be deposed and killed; yea, our Scotch Presbyterians are as positive in it, as any Jesuits; who would not admit King Charles the Second, tho' otherwise a Protestant Prince, unless he would sweat to Renounce Episcopacy, a matter of a great difference, tho' contrary to his Conscience. Now how little proportion these things bear with the Primitive Christians, and the Religion propagated by Christ and his Apostles, needs no great demonstration; and it is observable, That notwithstanding many other Superstitions crept into the Church very early, yet this of Per∣secution was so inconsistent with the Nature of the Gospel, and Liberty of Conscience, as we have as∣serted it, such an innate and natural part of the Christian Religion, that almost all the Christian Writers, for the first Three Hundred Years, ear∣nestly contended for it, condemning the contrary Opinion.

§. V. Thus Athanasius; It is the property of Piety not to force,* 1.1022 but to perswade, in imitation of our Lord, who forced no body, but left it to the will of every one to follow him, &c. But the Devil, because he hath no∣thing of Truth, uses Knocks and Axes, to break up the doors of such as receive him. But our Saviour is meek, teaching the Truth; whosoever will come after me, and whosoever will be my Disciple, &c. but constraining none, coming to us, and knocking rather, and saying, My Si∣ster, my Spouse, open to me, &c. And entereth when he is opened to, and retires if they delay, and will not o∣pen unto him; because it is not with Swords, nor Darts, nor Soldiers, nor Armour, that Truth is to be declared, but with Perswasion and Counsel. And it is observable, that they were the impious Arrians, who first of all brought in this Doctrine, to Persecute others, among Christians, whose Successors both Papists and Protestants are in this matter; whom Athanasius thus reproveth further:* 1.1023 Where (saith he) have they learned to persecute? Certainly they cannot say, they have learned it from the Saints; but this has been given them, & taught them of the Devil. The Lord commanded indeed sometimes to flee, and the Saints sometimes fled; but to persecute, is the invention and argument of the Devil, which he seeks against all. And after he saith, In so far as the Arrians banish those that will not sub∣scribe their Decrees, they shew that they are contrary to Christians, and Friends of the Devil.

* 1.1024But now, O lamentable (saith Hilarius) they are the Suffrages of the Earth, that recommend the Religion of God, & Christ is found naked of his Vertue, while Ambi∣tion must give Credit to his Name. The Church reproves and fights by Banishments & Prisons, and forceth her self to be believed, which once was believed, because of the Imprisonments and Banishments her self suffered. She that once was consecrated by the Terrors of her Persecu∣tors, depends now upon the dignity of those, that are in her Communion. She that once was propagated by her banished Priests, now banisheth the Priests. And she

boasts now, that she is loved of the World, who could not have been Christ's, if she had not been hated of the World.

The Church (saith Hierom) was founded by shed∣ding of Blood, and by suffering,* 1.1025 and not in doing of hurt. The Church increased by Persecutions, and was crowned by Matryrdom.

Ambrose, speaking of Auxentius, saith thus,* 1.1026 Whom he (viz. Auxentius) could not deceive by Discourse, he thinks ought to be killed with the Sword, making bloody Laws with his Mouth, writing them with his own Hands, and imagining, that an Edict can command Faith.

And the same Ambrose saith, That going into France,* 1.1027 he would not communicate with those Bishops, that re∣quired, That Hereticks should be put to death.

The Emperor Martianus,* 1.1028 who assembled the Coun∣cil of Chalcedon, protests, That he would not force nor constrain any one to subscribe the Council of Chalcedon, against his will.

(a) 1.1029Hosius, Bishop of Corduba testifies, That the Emperor Constans would not constrain any to be Or∣thodox.

(b) 1.1030Hilarius saith further, That God teacheth, ra∣ther than exacteth, the knowledge of himself, and au∣thorizing his Commandments by the Miracles of his hea∣venly Works; he wills not, that any should confess him with a forced Will, &c. He is the God of the whole Universe, he needs not a forced Obedience, nor requires a constrained Confession.

(c) 1.1031Christ (saith Ambrose) sent his Apostles to sow Faith; not to constrain, but to teach; not to exercise coercive Power, but to extol the Doctrine of Humility.

Hence Cyprian, (d) 1.1032 comparing the Old Covenant with the New, saith, Then were they put to Death with the outward Sword, but now the Proud and Contumaci∣ous are cut off with the Spiriual Sword, by being cast out of the Church. And this answers very well that Ob∣jection, before observed, taken from the Practice of the Jews under the Law.

(e) 1.1033See (saith Tertullian to the Heathens) if it be not to contribute to the Renown of Religion, to seek to take away the Liberty of Religion, and to hinder Men their choice of God, that I may not be admitted to adore whom I will, but must be constrained to serve him, whom I will not. There is none, nay not a Man, that desires to be adored by any against their will.* 1.1034 And again, It's a thing that easily appears to be unjust, to constrain and force Men to sacrifice against their wills: Seeing to do the Service of God, there is required a willing Heart. And again,* 1.1035 It is an Humane Right, and Natural Power, that every one Worship what he esteems; and one Man's Religion doth not profit nor hurt another. Neither is it any piece of Religion, to enforce Religion, which must be undertaken by Consent, and not by Violence, seeing that the Sacrifices themselves are not required, but from a willing mind.

Now, how either Papists or Protestants (that boast of Antiquity) can get by these plain Testimonies, let any Rational Man judge. And indeed I much question, if in any one point owned by them, and denied by us, they can find all the Old Fathers and Writers so exactly unanimous. Which shews, how contrary all of them judge this to be to the Na∣ture of Christianity, and that in the point of Per∣secution, lay no small part of the Apostasie; which, from little to more, came to that, That the Pope upon every small Discontent, would excommunicate Princes, absolve their Subjects from obeying them, and turn them in and out at his pleasure. Now if Prote∣stants do justly abhor these things among Papists, is it not sad, that they should do the like them∣selves? A thing that at their first appearance, when they were in their Primitive Innocency, they did not think on, as appears by that Saying of Luther: Neither Pope nor Bishop,* 1.1036 nor any other Man, hath power to oblige a Christian to one Syllable, except it be by his own consent. And again, I call boldly to Christians, that neither Man nor Angel can impose any Law upon

them, but so far as they will; for we are free of all. And when he appeared at the Diet of Spiers, be∣fore the Emperor, in a particular Conference he had before the Arch Bishop of Triers, and Joachim Elector of Brandenburg, when there seemed no possibility of agreeing him with his Opposers, they asking him, What Remedy seem'd to him most fit?* 1.1037 He answered, The Counsel that Gamaliel proposed to the Jews, to wit, That if this design was of God, it would stand; if not, it would vanish; which, he said, ought to content the Pope: He did not say, because he was in the Right, he ought to be spared. For this Counsel sup∣poseth, that those that are tolerated may be wrong; and yet how soon did the same Luther, e're he was well secure himself, press the Elector of Saxony to banish poor Carolostadius, because he could not, in all things, submit to his Judgment? And certainly it is not without ground reported, That it smote Luther to the Heart (so that he needed to be com∣forted) when he was informed, That Carolostadius, in his Letter to his Congregation, stiled himself, A Man banished for Conscience, by the procurement of Martin Luther. And since both the Lutherans and Calvinists, not admitting one another to Worship in those respective Dominions, sheweth how little better they are, than either Papists or Arrians in this particular. And yet Calvin saith,* 1.1038 That the Consci∣ence is free from the power of all Men: If so, why then did he cause Castellio to be banish'd because he could not, for Conscience sake, believe as he did, That God had ordained Men to be damned? And Ser∣vetus to be burned, for denying the Divinity of Christ, if Calvin's Report of him be to be credited? Which Opinion, tho' indeed it was to be abomi∣nated, yet no less was Calvin's Practice, in causing him to be burned, and afterwards defending, that it was lawful to burn Hereticks; by which he en∣couraged the Papists to lead his Followers the more confidently to the Stake, as having for their War∣rant

the Doctrine of their own Sect-master: Which they omitted not frequently to twit them with; and indeed it was to them unanswerable. Hence, upon this occasion, the Judicious Author of the History of the Council of Trent (in his Fifth Book, where giving an account of several Protestants that were burned for their Religion) well and wisely observeth it, as a matter of astonishment, that those of the new Reformation did offer to punish in the case of Religion. And afterwards, taking notice, that Cal∣vin justifies the punishing of Hereticks, he adds: But since the name of Heresie may be more or less re∣stricted, yea, or diversly taken, this Doctrine may be likewise taken in divers senses, and may at one time hurt those, whom at another time it may have bene∣fitted.

* 1.1039So that this Doctrine of Persecution cannot be maintained by Protestants, without strengthening the Hands of Popish Inquisitors; and indeed, in the end, lands in direct Popery. Seeing, if I may not profess and preach that Religion, which I am per∣swaded of in my own Conscience is true, it is to no pur∣pose to search the Scriptures, or to seek to choose my own Faith by Convictions thence derived; since whatever I observe, or am perswaded of, I must either subject to the Judgment of the Magistrate and Church of that place I am in, or else resolve to remove, or dye. Yea doth not this Heretical and Antichristian Doctrine, both of Papists and Protestants, at last resolve into that cursed Policy of Mahomet, who prohibited all Reason or Discourse about Religion, as occasioning Fa∣ctions and Divisions? And indeed, those that press Persecution, and deny Liberty of Conscience, do there∣by shew themselves more the Disciples of Mahomet, than of Christ; and that they are no ways followers of the Apostle's Doctrine, who desired the Thessa∣lonians, To prove all things, and hold fast that which is good, 1 Thess. 5.21. And also saith, Unto such as are otherwise minded, God shall reveal it, Phil. 3.15.

not that by Beatings and Banishments it must be knocked into them.

§. VI. Now the ground of Persecution, as hath been above shewn, is an unwillingness to suffer; for no Man, that will persecute another for his Conscience, would suffer for his own, if he could avoid it, seeing his Principle obliges him, if he had power, by force to establish that which he judges is the Truth, and so to force others to it. Therefore I judge it meer, for the Information of the Nations, briefly to add something in this place concerning the Nature of true Christian Sufferings; whereunto a very faithful Testimony has been born by God's Witnesses, which he hath raised up in this Age, beyond what hath been generally known or practised for these many Generations, yea, since the Apostasie took place. Yet 'tis not my design here in any wise to derogate from the Sufferings of the Protestant Martyrs, whom I believe to have walked in Faithfulness towards God, according to the Dispensation of Light in that Day appearing, and of which many were utter Ene∣mies to Persecution, as by their Testimonies against it might be made appear.

But the True, Faithful and Christian Suffering is, for, Men to profess what they are perswaded is right, and so practise and perform their Worship towards God, as being their true right so to do; and neither to do more in that, because of outward incouragement from Men; nor any whit less, because of the fear of their Laws and Acts against it. Thus for a Christian Man to vindicate his just Liberty, with so much Boldness, and yet Innocency, will in due time, tho' through Blood, purchase Peace; as this Age has in some measure Experienced, and many are Witnesses of it; which yet shall be more apparent to the World, as Truth takes place in the Earth. But they greatly sin against this excellent Rule, that in time of Persecu∣tion do not profess their own way, so much as they would, if it were otherwise; and yet, when they

can get the Magistrate upon their side, not only stretch their own Liberty to the utmost, but seek to establish the same, by denying it to others.

* 1.1040But of this excellent Patience and Sufferings, the Witnesses of God, in scorn called Quakers, have given a manifest proof: For so soon as God re∣vealed his Truth among them, without regard to all Opposition, or what they might meet with, they went up and down, as they were moved of the Lord, preaching and propagating the Truth in Mar∣ket-places, High ways, Streets, and publick Tem∣ples, tho' daily beaten, whipped, bruised, halled and imprisoned therefor. And when there was any where a Church or Assembly gathered, they taught them to keep their Meetings openly, and not to shut the Door, nor do it by stealth, that all might know it, and who would might enter. And as hereby all just occasion of fear of Plotting against the Government was fully removed, so this their Courage and Faithfulness, in not giving over their meeting together (but more especially the Presence and Glory of God, manifested in the Meeting, being terrible to the Consciences of the Persecutors) did so weary out the Malice of their Adversaries, that often-times they were forced to leave their Work undone. For when they came to break up a Meeting, they were forced to take every Individual out by force; they not being free to give up their Liberty, by dissolving at their Com∣mand; And when they were halled out, unless they were kept forth by Violence, they present∣ly returned peaceably to their place. Yea, when sometimes the Magistrates have pulled down their Meeting-houses, they have met the next day openly upon the Rubbish, and so by Innocency kept their Possession and Ground, being properly their own, and their right to meet and worship God being not forfeited to any. So that when Armed Men have come to dissolve them, it was

impossible for them to do it, unless they had killed every one; for they stood so close together, that no force could move any one to stir, until vio∣lently pull'd thence: So that when the Malice of their Opposers stirred them to take Shovels, and throw the Rubbish upon them, there they stood unmoved, being willing, if the Lord should so per∣mit, to have been there buried alive, witnessing for him. As this Patient, but yet Couragious way of Suffering, made the Persecutors work very heavy and wearisom unto them; so the Courage and Pa∣tience of the Sufferers, using no Resistance, nor bringing any Weapons to defend themselves, not seeking any ways Revenge upon such occasions, did secretly smite the Hearts of the Persecutors, and made their Chariot-wheels go on heavily: Thus after much and many kind of Sufferings thus pati∣ently born, which to rehearse would make a Vo∣lume of it self, which may in due time be pub∣lished to the Nations, (for we have them upon Record) a kind of Negative Liberty has been ob∣tained, so that at present for the most part we meet together without disturbance from the Magi∣strate. But on the contrary, most Protestants, when they have not the allowance and toleration of the Magistrate, meet only in secret, and hide their Testimony; and if they be discovered, if there be any probability of making their escape by force (or suppose it were by cutting off those that seek them out) they will do it; whereby they lose the Glory of their Sufferings, by not appearing as the innocent Followers of Christ, nor having a Testi∣mony of their Harmlesness in the Hearts of their Pursuers; their Fury, by such resistance, is the more kindled against them. As to this last part, of resisting such as persecute them, they can lay claim to no Precept from Christ, nor any Exam∣ple of him, or his Apostles approved.

[Object.] But as to the first part, for fleeing and meet∣ing secretly, and not openly testifying for the Truth, they usually object that Saying of Christ, Mat. 10.23. When they persecute you in this City, ••ee ye into another. And Acts 9.4. That the Disciples met secretly, for fear of the Jews. And Acts 9.25. That Paul was let out of Damascus in a Basket down by the Wall.

[Answ.] To all which I answer, First, As to that Saying of Christ, it is a Question, if it had any further Relation, than to that particular Message, with which he sent them to the Jews; yea, the latter end of the words seem expresly to hold forth so much, For ye shall not have gone over the Cities of Juda, till the Son of Man be come. Now a particular Practice or Command, for a particular time, will not serve for a Precedent to any, at this day, to shun the Cross of Christ. But supposing this Precept to reach farther, it must be so understood, to be made use of only according as the Spirit giveth liberty; else no Man that could flee,* 1.1041 might suffer Persecution. How then did not the Apostles, John and Peter flee, when they were the first time persecuted at Jerusalem? But on the contrary, went the next day, after they were discharged by the Council, and preached boldly to the People. But indeed many are but too capable to stretch such Sayings as these for Self-preservation, and therefore have great ground to fear, when they interpret them, that they shun to witness for Christ, for fear of hurt to themselves, lest they mistake them. As for that private meet∣ing of the Disciples, we have only an account of the matter of Fact, but that suffices not to make of it a Precedent for us, and Mens aptness to imi∣tate them in that (which, for ought we know, might have been an Act of Weakness) and not in other things of the contrary nature, shews, that it is not a true Zeal to be like those Disciples, but indeed a Desire to preserve themselves, which

moves them so to do. Lastly, As to that of Paul's being conveyed out of Damascus, the case was sin∣gular, and is not to be doubted, but it was done by a special Allowance from God, who having de∣signed him to be a principal Minister of his Gospel, saw meet, in his Wisdom, to disappoint the wicked Council of the Jews. But our Adversaries have no such Pretext for fleeing, whose fleeing proceeds from Self-Preservation, not from Immediate Revelation. And that Paul made not this the method of his procedure, appears, in that at another time, not∣withstanding the perswasion of his Friends, and certain Prophecies of his Sufferings to come, he would not be disswaded from going up to Jerusa∣lem, which according to the fore mentioned Rule, he should have done.

But Lastly, To conclude this matter, Glory to God, and our Lord Jesus Christ,* 1.1042 that now these Twenty Five Years, since we were known to be a di∣stinct and separate People, hath given us faithfully to suffer for his Name, without shrinking or fleeing the Cross; and what Liberty we now enjoy, it is by his Mercy, and not by any outward Working or Procuring of our own, but 'tis He has wrought upon the Hearts of our Opposers. Nor was it any outward Interest hath procured it unto us, but the Testimony of our Harmlesness in the Hearts of our Superiours: For God hath preserved us hitherto in the patient Sufferings of Jesus, that we have not given away our Cause by persecuting any, which few, if any, Christians that I know can say. Now against our Unparallell'd, yet innocent and Christian Cause, our Malicious Enemies have nothing to say, but that if we had Power, we would do so likewise. This is a piece of meer unreasonable Malice, and a Privi∣ledge they take to judge of things to come, which they have not by Immediate Revelation; and sure∣ly it is the greatest heighth of harsh Judgment to say, Men would do contrary to their professed Prin∣ciple,

if they could, who have from their Practice hitherto given no ground for it, and wherein they only judge others by themselves: Such Conjectures cannot militate against us, so long as we are Inno∣cent. And if we ever prove guilty of Persecution, by forcing other Men by Corporal Punishment to our way, then let us be judged the greatest of Hy∣pocrites, and let not any spare to persecute us. Amen, saith my Soul.

PROPOSITION XV. Concerning Salutations and Recreations, &c.

* 1.1043Seeing the chief End of all Religion is to redeem Men from the Spirit and vain Conversation of this World, and to lead into inward Communion with God, before whom, if we fear always, we are accounted happy; therefore all the vain Customs and Habits thereof, both in Word and Deed, are to be rejected and for∣saken by these, who come to this Fear; such as taking off the Hat to a Man, the Bowings and Cringings of the Body, and such other Salutations of that kind, with all the Foolish and Superstitious Formalities attending them; all which Man has invented in his degenerate State, to feed his Pride in the vain Pomp and Glory of this World: As also the unprofitable Plays, frivo∣lous Recreations, Sportings and Gamings, which are invented to pass away the precious Time, and divert the Mind from the Witness of God in the Heart, and from the living Sense of his Fear, and from that Evangelical Spirit, wherewith Christians ought to be leavened, and which leads into Sobriety, Gra∣vity, and Godly Fear; in which as we abide, the Blessing of the Lord is felt to attend us in those Actions, in which we are necessarily ingaged, in or∣der to the taking Care for the Sustenance of the out∣ward Man.

§. I. HAving hitherto treated of the Principles of Religion, both relating to Doctrine and Worship; I am now to speak of some Practises, which have been the product of this Principle, in those Witnesses whom God hath raised up in this day, to testifie for his Truth. It will not a little commend them (I suppose) in the judgment of Sober and Judi∣cious Men, that taking them generally (even by the Confession of their Adversaries) they are found to be free of those Abominations, which abound among other Professors, such as are Swearing, Drunkenness, Whoredom, Riotousness, &c. and that generally the very coming among this People doth naturally work such a Change, so that many Vicious and Pro∣fane Persons have been known, by coming to this Truth, to become Sober and Vertuous; and many Light, Vain and Wanton ones, to become Grave and Serious, as our Adversaries dare not deny: * 1.1044 Yet that they may not want something to detract us for, cease not to accuse us for those things, which, when found among themselves, they highly commend; thus our Gravity, they call Sullenness; our Seriousness Melan∣cholly; our Silence, Sottishness. Such as have been Vicious and Profane among them, but by coming to us have left off those Evils; lest they should com∣mend the Truth of our Profession, they say; That whereas they were Profane before, they are become worse, in being Hypocritical and Spiritually proud. If any before dissolute and prophane among them, by coming to the Truth with us, become fragal and dili∣gent, then they will charge them with Covetousness: And if any Eminent among them for Seriousness Pi∣ety, and Discoveries of God, come unto us, then they will say, they were always subject to Melancholly

and to Enthusiasm; tho' before, when among them, it was esteem'd neither Melancholly not Enthusiasm, in an evil sense, but Christian Gravity, and Divine Revela∣tion. Our Boldness and Christian Suffering, they call Obstinacy and Pertinacy; tho' half as much, if among themselves, they would account Christian Courage and Nobility. And tho' thus, by their Envy, they strive to read all relating to us backwards, counting those things Vice in us, which in themselves they would extol as Vertues; yet hath the strength of Truth extorted this Confession often from them, That we are generally a pure and clean People, as to the outward Conversation.

But this, they say, is but in Policy to commend our Heresie.

But such Policy it is, say I, as Christ and his Apostles made use of, and all good Christians ought to do; yea, so far hath Truth prevailed by the Purity of its Followers, that if one that is called a Quaker, do but that which is common among them, as to laugh, and be wanton, speak at large, and keep not his word punctually, or be overtaken with hasti∣ness, or anger, they presently say, O this is against your Profession! As if indeed so to do were very consistent with theirs; wherein tho' they speak the Truth, yet they give away their Cause. But if they can find any, under our Name, in any of those Evils common among themselves, (as who can imagine, but among so many Thousands, there will be some Chaff, since of Twelve Apostles, one was found to be a Devil) O how will they insult, and make more Noise of the escape of one Quaker, than of an Hun∣dred among themselves.

§. II. But there are some singular things, which most of all our Adversaries plead for the lawful∣ness of, and allow themselves in, as no ways in∣consistent with the Christian Religion, which we have found to be no ways lawful unto us, and have been commanded of the Lord to lay them aside; tho'

the doing thereof hath occasioned no small Suffer∣ings and Bufferings, and hath procured us much Hatred and Malice from the World. And because the Nature of these things is such, that they do upon the very sight distinguish us, and make us known, so that we cannot hide our selves from any, without proving Unfaithful to our Testimo∣ny; our Trials and Exercises have here through proved the more numerous and difficult, as will after appear. These I have laboured briefly to comprehend in this Proposition; but they may more largely be exhibited in these Six following Propositions.

1. That it is not lawful to give to Men such flat∣tering Titles, as Your Holiness, Your Majesty,* 1.1045 Your Eminency, Your Excellency, Your Grace, Your Lord∣ship, Your Honour, &c. nor use those flattering Words, commonly called, COMPLEMENTS.

2. That it is not lawful for Christians to kneel,* 1.1046 or prostrate themselves to any Man, or to bow the Body, or to uncover the Head to them.

3. That it is not lawful for Christians to use super∣fluities in Apparel, as are of no use,* 1.1047 save for Ornament and Vanity.

4. That it is not lawful to use Games, Sports, Plays,* 1.1048 nor, among other things, Comedies among Christians un∣der the notion of Recreations, which do not agree with Christian Silence, Gravity, and Sobriety: For Laughing, Sporting, Gaming, Mocking, Jesting, vain Talking, &c. is not Christian Liberty, nor Harmless Mirth.

5. That it is not lawful for Christians to swear at all under the Gospel, not only not vainly,* 1.1049 and in their common discourse, which was also forbidden under the Mosaical Law, but even not in Judgment, before the Magistrate.

6. That it is not lawful for Christians to resist Evil,* 1.1050 or to War or Fight in any case.

Before I enter upon a particular Disquisition of these things,* 1.1051 I shall first premise some general Con∣siderations, to prevent all Mistakes; and next add some general Considerations, which equally respect all of them. I would not have any judge, that hereby we intend to destroy the mutual Relation, that either is betwixt Prince and People, Master and Servants, Parents and Children; nay, not at all: We shall evidence, that our Principle in these things hath no such Tendency, and that these Natural Re∣lations are rather better established, than any ways hurt by it. Next, Let not any judge, that from our opinion in these things, any necessity of Level∣ling will follow, or that all Men must have things in common. Our Principle leaves every Man to enjoy that peaceably, which either his own Industry, or his Parents, have purchased to them; only he is thereby instructed to use it aright, both for his own good, and that of his Brethren; and all to the Glory of God: In which also his Acts are to be voluntary, and no ways constrained. And further, we say not hereby, that no Man may use the Crea∣tion more or less than another: For we know, that as it hath pleased God to dispense it diversly, giving to some more, and some less, so they may use it accordingly. The several Conditions, under which Men are diversly stated,* 1.1052 together with their Educa∣tions answering thereunto, do sufficiently shew this: The Servant is not the same way Educated, as the Master; nor the Tenant, as the Landlord; nor the Rich, as the Poor; nor the Prince, as the Peasant. Now, tho' it be not lawful for any, however great Abundance they may have, or what ever then Education may be, to use that which is meerly superfluous: Yet seeing their Education has accustomed them thereunto, and their Capacity enables them so to do, without being Profuse or Extravagant, they may use things better in their kind, than such whose Education hath neither accustomed them to such things, nor their Capacity

will reach to compass them. For it is beyond que∣stion, that whatever thing the Creation affords,* 1.1053 is for the use of Man, and the moderate use of them is lawful; yet, per accidens, they may be unlawful to some, and not to others. As for instance, he that by reason of his Estate and Education hath been used to eat Flesh and drink Wine, and to be cloathed with the finest Wool, if his Estate will bear it, & he use it neither in Superfluity, nor Immoderately, he may do it; and perhaps, if he should apply himself to feed or be cloathed, as are the Peasants, it might prejudice the Health of his Body, and nothing ad∣vance his Soul. But if a Man, whose Estate and Education had accustomed him to both courser Food and Rayment, should stretch himself beyond what he had, or were used to, to the manifest prejudice of his Family and Children, no doubt it would be unlawful to him, even so to eat or be cloathed, as another, in whom it is lawful; for that that other may be as much mortified, and have denied himself as much in coming down to that, which this aspires to, as he is willing to be like him, aspires beyond what he either is able, or hath accustomed to do. The safe place then is, for such as have Fulness, to watch over themselves, that they use it moderate∣ly, and rescind all Superfluities; being willing, so far as they can, to help the reed of those, to whom Providence hath allotted a smaller allowance. Let the Brother of high degree rejoyce, in that he is abased,* 1.1054 and such as God calls in a low degree, to be content with their Condition, not envying those Brethren, who have greater abundance, knowing they have received abun∣dance, as to the inward Man; which is chiefly to be regarded. And therefore beware of such a Temp∣tation, as to use their Calling as an Engine to be Richer, knowing, they have this advantage beyond the Rich and Noble that are called, that the Truth doth not any ways abase them, nay, not in the esteem of the World, as it doth the other; but

that they are rather exalted thereby, in that as to the inward and Spiritual Fellowship of the Saints, they became the Brethren and Companions of the greatest and richest; and in this respect, let him of low degree rejoyce, that he is exalted.

These things premised, I would seriously propose unto all such, as mind in reality to be Christians in∣deed, and that in Nature, and not in Name only; Whether it were not desirable, and would not greatly contribute to the Commendation of Chri∣stianity, and to the Increase of the Life and Vertue of Christ, if all superfluous Titles of Honour, Profuse∣ness and Prodigality in Meat and Apparel, excess of Gaming, Sporting and Playing, were laid aside and forborn? And whether such as lay them aside, in so doing, walk not more like the Disciples of Christ and his Apostles, and are therein nearer their Ex∣ample, than such as use them? Whether the lay∣ing them aside would hinder any from being good Christians? Or if Christians might not be better with∣out them, than with them? Certainly the Sober and Serious among all sorts, will say, Yea. Then surely such as lay them aside, as reckoning them unsuita∣ble for Christians, are not to be blamed, but rather commended for so doing: Because that in Principle and Practice, they effectually advance that, which others acknowledge were desirable; but can ne∣ver make effectual, so long as they allow the use of them as lawful. And God hath made it mani∣fest in this Age, that by discovering the Evil of such things, and leading his Witnesses out of them, and to testifie against them, he hath produced ef∣fectually in many that Mortification and Abstraction from the Love and Cares of this World, who daily are Conversing in the World (but inwardly Re∣deemed out of it) both in Wedlock, and in their lawful Imployments, which was judged, could only be obtained by such as were shut up in Cloysters and Monasteries. Thus much in general.

§. III. As to the first, we affirm positively, That it is not lawful for Christians either to give or receive these Titles of Honour, as, Your Holiness, Your Maje∣sty, Your Excellency, Your Eminency, &c.

First,* 1.1055 Because these Titles are no part of that Obedience, which is due to Magistrates or Supe∣riours; neither doth the giving them add to, or diminish from that Subjection we owe to them, which consists in obeying their just and lawful Com∣mands, not in Titles and Designations.

Secondly, We find not, that in the Scripture any such Titles are used, either under the Law,* 1.1056 or the Gospel: But that in the speaking to Kings, Princes, or Nobles, they used only a simple Compellation, as, O King! And that without any further Designa∣tion, save perhaps the Name of the Person, as, O King Agrippa, &c.

Thirdly,* 1.1057 It lays a Necessity upon Christians most frequently to Lye; because the Persons, obtaining these Titles, either by Election, or Hereditarily, may frequently be found to have nothing really in them, deserving them, or answering to them: As some, to whom it is said, Your Excellency, having nothing of Excellency in them; and who is called, Your Grace, appear to be an Enemy to Grace; and he who is called Your Honour, is known to be Base and Ignoble. I wonder what Law of Man, or what Patent ought to oblige me to make a Lye,* 1.1058 in cal∣ling Good, Evil; and Evil, Good? I wonder what Law of Man can secure me, in so doing, from the just Judgment of God, that will make me count for every idle Word? And to Lye is something more. Surely Christians should be ashamed, that such Laws, manifestly crossing the Law of God, should be among them.

[Object.] If it be said, We ought in Charity to suppose, that they have these Vertues, because the King has bestowed those Titles upon them, or that they are descended of such, as deserved them.

[Answ.] I answer, Charity destroys not Knowledge: I am not obliged by Charity, either to believe or speak a Lye. Now it is apparent, and cannot be denied by any, but that those Vertues are not in many of the Persons, expressed by the Titles they bear; neither will they allow to speak so to such, in whom these Vertues are, unless they be so digni∣fied by outward Princes. So that such as are truly Vertuous, must not be stiled by their Vertues, be∣cause not priviledged by the Princes of this World; and such as have them not, must be so called, be∣cause they have obtained a Patent so to be: And all this is done by those, who pretend to be his Followers, that commanded his Disciples, not to be called of Men, Master; and told them, such could not believe, as received Honour one from another, and sought not the Honour which cometh from God only. This is so plain, to such as will indeed be Christians, that it needs no Consequence.

Fourthly, As to those Titles of, Holiness, Eminen∣cy and Excellency,* 1.1059 used among the Papists to the Pope and Cardinals, &c. and Grace, Lordship and Wor∣ship, used to the Clergy among the Protestants, it is a most Blasphemous Usurpation. For if they use Holiness and Grace, because these things ought to be in a Pope or in a Bishop, how come they to usurp that peculiarly to themselves? Ought not Holiness and Grace to be in every Christian? And so every Christian should say, Your Holiness and Your Grace, one to another. Next, how can they in reason claim any more Titles than were pra∣ctised and received by the Apostles and Primitive Christians, whose Successors they pretend they are and as whose Successors (and no otherwise) them∣selves, I judge, will confess any Honour they seek is due to them. Now if they neither sought, re∣ceived, not admitted such Honour nor Titles, how came these by them? If they say, They did; let them prove it if they can: We find no such thing

in the Scripture. The Christians speak to the Apo∣stles without any such Denomination, neither say¦ing, If it please Your Grace, Your Holiness,* 1.1060 Your Lord¦ship, nor Your Worship; they are neither called, My Lord Peter, nor My Lord Paul; nor yet Master Pe∣ter, nor Master Paul; nor Doctor Peter, nor Doctor Paul; but singly Peter and Paul; and that not only in the Scripture, but for some Hundreds of Years after: So that this appears to be a manifest Fruit of the Apostasie. For if these Titles arise either from the Office or Worth of the Persons, it will not be denied, but the Apostles deserved them better than any now, that call for them. But the Case is plain, the Apostles had the Holiness, the Excellency, the Grace; and because they were Holy, Excellent and Gracious, they neither used, nor admitted of such Titles: But these having neither Holiness, Ex∣cellency nor Grace, will needs be so called, to satis∣fie their ambitious and ostentatious Mind, which is a manifest Token of their Hypocrisie.

Fifthly, As to that Title of Majesty, usually ascribed to Princes, we do not find it given to any such in the Holy Scripture; but that it is specially and pe∣culiarly ascribed unto God, as 1 Chron. 29.11. Job 37.22. Psalm 21.5. & 29 4. & 43.3. & 63.1. & 96.6. Isai. 2.10. & 24.14. & 26.10. Heb. 1.3. 2 Pet. 1.16. and many more places. Hence saith Jude, vers. 25. To the only wise God, our Saviour, be Glory and Majesty, &c. not to Men. We find in Scrip∣ture the proud King Nebuchadnezzar, assuming this Title to himself, Dan. 4.30. who at that time re∣ceived a sufficient Reproof, by a sudden Judgment which came upon him. Therefore in all the Com∣pellations used to Princes in the Old Testament, it is not to be found, nor yet in the New. Paul was very civil to Agrippa, yet he gives him no such Title: Neither was this Title used among Christians in the Primitive Times. Hence the Ecclesiastical Hi∣story of the Reformaiion of France, relating the

Speech of the Lord Rochefort, at the Assembly of the Estates of France, held under Charles the Ninth, in the Year 1590. saith, That this Harangue was well remarked,* 1.1061 in that he used not the word [Majesty] invent∣ed by Flatterers of late Years.* 1.1062 And yet this Author minded not how his Master Calvin used this Flatter∣ing Title to Francis the First, King of France; and not only so, but calls him most Christian King, in the Epistle to his Institutions; tho' by his daily Perse∣cuting of the Reformers, it was apparent, he was far from being such, even in Calvin's own esteem. Surely the complying with such vain Titles, imposed and introduced by Antichrist, greatly tended to stain the Reformation, and to render it defective in many things.

Lastly, All these Titles and Stiles of Honour are to be rejected by Christians; because they are to seek the Honour that comes from above, and not the Honour that is from below: But these Honours are not that Honour that comes from above, but are from below. For we know well enough, what in∣dustry,* 1.1063 and what pains Men are at to get these things, and what party it is that seeks after them, to wit, t•• Proud, Insolent, Haughty, Aspiring Mind, For judge, Is it the meek and innocent Spirit of Christ, that covets that Honour? Is it that Spirit, that must be of no Reputation in this World, that has its Conver∣sation in Heaven, that comes to have fellowship with the Sons of God?* 1.1064 Is it that Spirit, I say, that loves that Honour, that seeks after that Honour, that pleads for the upholding of that Honour, that frets, and rages, and fumes, when it is denied that Honour?* 1.1065 Or is it not rather the lordly insulting Spirit of Lucifer, the Prince of this World, he that of old affected and sought after this Honour, and loved not to abide in the submissive, low Place? And so all his Children are possessed with the same ambitious proud Mind, seeking and coveting Titles of Honour, which indeed belong not to them. For

let us examine, Who they are, that are Honourable in∣deed? Is it not the Righteous Man?* 1.1066 Is it not the Holy Man? Is it not the Humble hearted Man, the Meek-spirited Man? And are not such those that ought to be honoured among Christians? Now, of these, may there not be poor Men, Labourers, filly Fisher-Men? And if so, how comes it that the Titles of Honour are not bestowed upon such? But who are they that generally receive and look for this Ho∣nour? Are they not the Rich Ones, such as have abundance of the Earth, as be like the Rich Glut∣ton, such as are Proud and Ambitious, such as are Oppressors of the Poor, such as swell with Lust and Vanity, and all Superfluity of Naughtiness, who are the very Abomination and Plague of the Nations? Are not these they, that are accounted the Ho∣nourable, that require and receive the Titles of Honour, proud Hamans? Now, whether is this the Honour, that comes from God, or the Honour from below? Doth God honour such as daily dis∣hour him, and disobey him? And if this be not the Honour, that comes from God, but the Honour of this World, which the Children of this World give and receive one from another; how can the Children of God * 1.1067, such as are Christians indeed, give or receive that Honour among themselves, with∣out coming under the Reproof of Christ, who saith, that such as do, cannot believe? But further, if we respect the Cause, that most frequently procures to Men these Titles of Honour, there is not One of a Thousand, that shall be found to be, because of any Christian Vertue; but rather for things to be dis∣commended among Christians: As by the Favour of Princes, procured by Flattering, and often by worse means. Yea, the most Frequent, and accounted among

Men most Honourable, is Fighting, or some great mar∣tial Exploit, which can add nothing to a Christian's Worth: Since, sure it is, it were desirable, there were no Fightings among Christians at all; and in so far as there are, it shews they are not right Christians. And James tells us, That Fighting proceeds from the Lusts; So that it were fitter for Christians, by the Sword of God's Spirit, to fight against their Lusts, than by the Prevalancy of their Lusts, to de∣stroy one another. Whatever Honour any might have attained of old, under the Law, this way; we find under the Gospel Christians commended for Suffering, not for Fighting; neither did any of Christ's Disciples, save one, offer outward Violence by the Sword, in cutting off Malchus's Ear; for which he received no Title of Honour, but a just Reproof. Fi∣nally, if we look either to the Nature of this Honour, the Cause of it, the Way it's conveyed, the Terms in which it is delivered, it cannot be used by such as mind to be Christians in good earnest.

§. IV. Now besides these general Titles of Honour, what gross Abuses are crept in among such as are called Christians, in the use of Complements, wherein not Servants to Masters, or others, with respect to any such kind of Relations, do say and write to one another at every turn, Your Humble Servant, Your most Obedient Servant, &c. Such wicked Cu∣stoms have, to the great prejudice of Souls, ac∣customed Christians to lye; and to use lying, is now come to be accounted Civility. O horrid Apostasie! For it is notoriously known, that the use of these Complements imports not any design of Service, neither are any such Fools to think so; for if we should put them to it, that say so, they would not doubt to think, we abused them; and would let us know, they gave us words in course, and no more. It is strange, that such as pretend to Scripture, as their Rule, should not be ashamed to use such things; since Elihu, that had not the

Scriptures, could by the Light within them (which these Men think insufficient) say, Job 32.21, 22. Let me not accept any Man's Person, neither let me give Flattering Titles unto Men. For I know not. to give Flattering Titles; in so doing my Maker would soon take me away. * 1.1068 A certain ancient devout Man, in the Primitive Time, subscribed himself to a Bishop, Your Humble Servant; wherein, I doubt not, but he was more real, than our usual Complementers; and yet he was sharply Reproved for it.

But they usually object, to defend themselves, That Luke saith, Most Excellent Theophilus; and Paul, Most Noble Festus.

I answer; Since Luke wrote that by the Dictates of the Infallible Spirit of God, I think it will not be doubted, but Theophilus did deserve it, as being really endued with that Vertue: In which case we shall not condemn those that do it by the same Rule. But it is not proved, that Luke gave Theo∣philus this Title, as that which was inherent to him, either by his Father, or by any Patent Theo∣philus had obtained from any of the Princes of the Earth; or that he would have given it him, in case he had not been truly Excellent: And with∣out this be proved (which never can) there can nothing hence be deduced against us.* 1.1069 The like may be said of that of Paul to Festus, whom he would not have called such, if he had not been truly Noble; as indeed he was, in that he suffered him to be heard in his own Cause, and would not give way to the Fury of the Jews against him; it was not because of any outward Title bestowed upon Festus, that he so called him, else he would

have given the same Compellation to his Prede∣cessor, Felix, who had the same Office; but be∣ing a Covetous Man, we find he gives him no such Style.

* 1.1070§. V. It will not be unfit in this place, to say something concerning the using of the Singular Num∣ber to One Person; of this there is no Controversie in the Latin. For when we speak to One, we al∣ways use the Pronoun, TU, and he that would do otherwise, would break the Rules of Grammar. For what Boy, learning his Rudiments, is ignorant, that it is incongruous to say, Vos amas, vos legis, that is, You lovest, you readest, speaking to One? But the Pride of Man, that hath corrupted many things, refuses also to use this Simplicity of speak∣ing in the Vulgar Languages. For being puffed up with a vain Opinion of themselves, as if the Singu∣lar Number were not sufficient for them, they will have others speak to them in the Plural. Hence Luther, in his Plays, reproves and mocks this manner of speaking, saying, Magister, vos es iratus: Which Corruption Erasmus sufficiently refutes in his Book of Writing Epistles: Concerning which likewise James H••wel, in his Epistle to the Nobility of England, be∣fore the French and English Dictionary, takes notice, That both in France, and in other Nations, the word THOU was used in speaking to One; but by suc∣cess of Time, when the Roman Common-wealth grew in∣to an Empire, the Courtiers began to magnifie the Em∣peror, (as being furnished with Power to confer Digni∣ties and Offices) using the word You, yea, and deify∣ing him with more remarkable Titles; concerning which matter, we read in the Epistles of Symmachus to the Emperors Theodosius and Valentinianus, where he useth these forms of speaking, Vestra Aeternitas, Your Eternity;* 1.1071 Vestrum Numen, Your Godhead; Vestra Serenitas, Your Serenity; Vestra Clementia, Your Clemency. So that the Word You in the Plural Number, together with the other Titles and Compella∣tions

of Honour, seem to have taken their rise from Mo∣narchical Government; which afterwards, by degrees, came to be derived to private Persons.

The same is witnessed by John Maresius, of the French Academy, in the Preface of his Clovis: Let none wonder (saith he) that the word Thou is used in this Work, to Princes and Princesses; for we use the same to God. And of Old the same was used to Alexanders, Caesars, Queens and Empresses. The use of the word You, when One Person is spoken to, was only introduced by these base Flatteries of Men of latter Ages, to whom it seemed good to use the Plural Number to One Person, that he may imagine himself alone to be equal to many other, in Dignity and Worth; from whence at last it came to Persons of lower Quality.

To the same Purpose speaketh also M. Godeau, in his Preface to the New Testament Translation: I had rather (saith he) faithfully keep to the express words of Paul, than exactly follow the polished Stile of our Tongue; therefore I always use that form of calling God in the Singular Number, not in the Plural; and therefore I say rather Thou than You. I confess indeed, that Civility and Custom of this World re∣quires him to be honoured after that manner; but it is likewise on the contrary true, That the Original Tongue of the New Testament has nothing common with such Manners and Civility; so that not one of these many Old Versions we have, doth observe it. Let not Men believe, that we give not respect enough to God, in that we call him by the word Thou,* 1.1072 which is nevertheless far otherwise; for I seem to my self (may be by the effect of Custom) more to honour his Divine Majesty, in calling him after this manner, than if I should call him after the manners of Men, who are so delicate in their forms of Speech.

See how clearly and evidently these Men wit∣ness, that this Form of Speaking, and these pro∣fane Titles, derive their Origin from the base Flattery of these last Ages, and from the delicate

Haughtiness of Worldly Men who have invented these Novelties, that thereby they might Honour one another, under I know not what pretence of Civility and Respect. From whence many of the present Christians (so accounted) are become so Perverse, in commending most wicked Men, and wicked Customs, that the Simplicity of the Gospel is wholly lost; so that the giving of Men and Things their own Names, is not only worn out of Custom, but the doing thereof is accounted Absurd and Rude, by such kind of delicate Parasites, who de∣sire to ascribe to this Flattery, and abuse the Name of Civility. Moreover, that this way of speaking proceeds from a high and proud Mind, hence ap∣pears; because that Men commonly use the Singular Number to Beggars, and to their Servants; yea, and in their Prayers to God. Thus the Superiour will speak to his Inferiour, who yet will not bear, that the Inferiour so speak to him, as judging it a kind of Reproach unto him. So hath the Pride of Men placed God and the Beggar in the same Category. I think I need not use Arguments, to prove to such as know Congruous Language, that we ought to use the Singular Number speaking to One; which is the common Dialect of the whole Scripture, as al∣so the most Interpreters do translate it. Seeing therefore it is manifest to us, that this Form of speaking to Men in the Plural Number, doth pro∣ceed from Pride, as well as that it is in it self a Lye, we found a necessity upon us, to testifie against this Corruption, by using the Singular equally unto All. And albeit no Reason can be given, why we should be Persecuted upon this account, especially by Christians,* 1.1073 who profess to follow the Rule of Scripture, whose Dialect this is; yet it would per∣haps seem incredible, if I should relate how much we have suffered for this thing, and how these proud Ones have fume••, fretted, and gnashed their Teeth, fre∣quently beating and striking us, when we have spoken

to them thus in the Singular Number: Whereby we are the more Confirmed our Judgment, as seeing that this Testimony of Truth, which God hath given us to bear in all things, doth so vex the Serpentine Nature in the Children of Darkness.

§. VI, Secondly; Next unto this of Titles,* 1.1074 the other Part of Honour, used among Christians, is the Kneeling, Bowing, and Uncovering of the Head, to one another. I know nothing our Adversaries have to plead for them in this matter, save some few Instances of the Old Testament, and the Custom of the Country.

The first are, such as Abraham's bowing himself to the Children of Heth, and Lot to the two An∣gels, &c.

But the Practice of these Patriarchs, related as matter of Fact, are not to be a Rule to Christians now? Neither are we to imitate them in every Practice, which has not a particular Reproof ad∣ded to it: For we find not Abraham reproved for taking Hagar, &c. And indeed to say, all things were lawful to us, which they practised, would produce great Inconveniences,* 1.1075 obvious enough to all. And as to the Customs of the Nations, it's a very ill Argument for a Christian's Practice: We should have a better Rule to walk by, than the Custom of the Gentiles; the Apostles desire us, not to be conformed to this World, &c.* 1.1076 We see how little they have to say for themselves in this matter. Let it be observed then, whether our Reasons for laying aside these things, be not considerable, and weighty enough to uphold us in so doing.

First; We say, That God, who is the Creator of Man, and he to whom he oweth the Dedication both of Soul and Body, is over all to 〈◊〉〈◊〉 Worshipped and Adored, and that not only by the Spirit, but also with the Pro∣stration of Body. Now Kneeling, Bowing,* 1.1077 and Un∣covering of the Head, is the alone outward signifi∣cation of our Adoration towards God, and therefore

it is not lawful to give it unto Man. He that kneel∣eth, or prostrates himself to Man, what doth he more to God? He that boweth, and uncovereth his Head to the Creature, what hath he reserved to the Creator? Now the Apostle shews us, that the un overing of the Head is that, which God requires of us in our worshipping of him, 1 Cor. 11.4. But if we make our Address to Men in the same man∣ner, where lieth the difference? Not in the out∣ward Signification, but meerly in the Intention; which opens a door for the Popish Veneration of Images, which hereby is necessarily excluded.

Secondly; Men, being alike by Creation, (tho' their being stated under their several Relations, requires from them mutual Services, according to those re∣spective Relations) owe not Worship to one another, but all equally are to return it to God: Because it is to him, and his Name alone, that every Knee must bow, and before whose Throne the four & Twenty Elders prostrate themselves. Therefore for Men, to take this one from another, is to rob God of his Glory: Since all the duties of Relations may be performed one to another, without these kind of Bowings, which therefore are no essential part of our Duty to Man, but to God. All Men, by an inward instinct, in all Nations, have been led to prostrate and bow themselves to God. And it is plain, that this Bow∣ing to Men took place from a slavish fear possessing some, which led them to set up others as Gods; when also an ambitious proud Spirit got up in those others, to usurp the place of God, over their Brethren.

Thirdly; We see, that Peter refused it from Corne∣lius, saying, He was a Man. Are then the Popes more, or more excellent than Peter, who suffer Men daily to fall down at their Feet, and kiss them? This Reproof of Peter to Cornelius doth abundantly shew,* 1.1078 that such Manners were not to be admit∣ted among Christians. Yea, we see, that the Angel

twice refused this kind of Bowing from John, Rev. 19.10. & 22.9 for this Reason, Because I am thy Fellow-Servant, and of thy Brethren; abundantly inti∣mating, that it is not lawful for Fellow Servants, thus to prostrate themselves one to another: And in this respect all Men are Fellow-Servants.

[Object.] If it be said, John intended here a Religious Wor∣ship, and not a Civil.

[Answ.] I answer; This is to say, not to prove: Neither can we suppose John, at that time of the Day, so ill instructed, as not to know, it was unlawful to worship Angels; only it should seem, because of those great and mysterious things revealed to him by that Angel, he was willing to signifie some more than ordinary Testimony of Respect, for which he was reproved. These things being thus consider∣ed, it is remitted to the Judgment of such, as are desirous to be found Christians indeed, whether we be found worthy of blame, for waving it to Men. Let those then, that will blame us, consider, whe∣ther they might not as well accuse Mordecai of in∣civility, who was no less singular than we,* 1.1079 in this matter. And forasmuch as they accuse us herein of Rudeness and Pride, tho' the Testimony of our Consciences, in the fight of God, be a sufficient Guard against such Calumnies; yet there are of us, known to be Men of such Education, as forbear not these things for want of that they call good Breeding; and we should be very void of Reason, to purchase that Pride at so dear a Rate, as many have done the Exercise of their Conscience in this matter; many of us having been sorely Beaten and Buffetted; yea, and several Months Imprisoned, for no other Reason, but because we could not so sa∣tisfie the proud unreasonable Humors of proud Men, as to uncover our Head, and bow our bodies. Nor doth our innocent Practice, in standing still, tho' upright, not puting off our Hats, any more than our Shoes, the one being the Covering of our Heads,

as well as the other of our Feet, shew so much Rudeness, as their Beating or Knocking us, &c. because we cannot Bow to them, contrary to our Consciences, which certainly shews less Meekness and Humility upon their part, than it doth of Rude∣ness or Pride upon ours. Now, suppose it were our Weakness, and we really under a Mistake in this thing, since it is not alledged to be the breach of any Christian Precept; are we not to be indulged, as the Apostle commanded should be done to such, as scrupled to eat Flesh? And doth not Persecuting and Reviling us upon this account, shew them to be more like unto proud Haman, than the Disci∣ples or Followers of the Meek Self-denying Jesus? And this I can say boldly, in the sight of God, from my own Experience, and that of many Thou∣sands more, That however small or so foolish this may seem, yet we behoved to choose Death, rather than do it, and that for Conscience sake: And that, in its being so contrary to our Natural Spirits, there are many of us, to whom the forsaking of these Bowings and Ceremonies, was as Death it self: Which we could never have left, if we could have enjoyed our Peace with God, in the use of them. Tho it be far from us to judge all those, to whom God hath not shewn the evil of them, under the like hazard; yet nevertheless, we doubt not, but to such as would prove faithful Witnesses to Christ's Divine Light in their Consciences, God will also shew the Evil of these things.

* 1.1080§. VII. The Third thing to be treated of, is the Vanity and Superflaity of Apparel. In which first, two things are to be considered; the Condition of the Person, and the Country he lives in. We shall not say, that all Persons are to be cloathed alike, be∣cause it will perhaps neither suit their Bodies nor their Estates. And if a Man be cloathed soberly, and without Superfluity, tho' they may be finer than that which his Servant is cloathed with, we shall

not blame him for it: The abstaining from Super∣fluities, which his Condition and Education have accustomed him to, may be in him a greater Act of Mortification, than the abstaining from finer Cloaths in the Servant, who was never accustom∣ed to them. As to the Country, what it naturally produces, may be no Vanity to the Inhabitants to use, or what is commonly imparted to them by way of Exchange; seeing it is without doubt, that the Creation is for the use of Man. So where Silk abounds, it may be worn, as well as Wool; and were we in those Countries, or near unto them, where Gold or Silver were as common as Iron or Brass, the one might be used as well as the other. The Iniquity then lies here, First, When from a lust of Vanity, and desire to Adorn themselves, Men and Women, not content with what their Condition can bear, or their Country easily affords, do stretch to have things, that from their Rarity, and the Price that's put upon them, seem to be precious; and so feed their Lust the more: And this all sober Men of all sorts will readily grant to be Evil.

Secondly; When Men are not content to make a true use of the Creation, whether the things be fine or course, and do not satisfie themselves with what Need and Conveniency call for; but add thereunto things meerly superfluous; such as is the use of Ribbands and Lace, and much more of that kind of stuff, as painting the Face, plaiting the Hair, which are the Fruits of the first, lustful and corrupt Nature, and not of the new Creation, as all will acknowledge. And tho' sober Men, among all sorts, will say, That it were better these things were not; yet will they not reckon them unlaw∣ful, and therefore do admit the use of them among their Church-Members. But we do account them altogether unlawful, and unsuitable to Christians, and that for these Reasons.

First; The use of Cloaths came originally from the Fall· If Man had not fallen,* 1.1081 it appear he would not have needed them. But this miserable State made them necessary in two respects: 1. To cover his Nakedness. 2. To keep them from the Cold; which are both the proper and principal Use of them. Now for Man to delight himself in that, which is the fruit of his Iniquity, and the consequence of Sin, can be no ways lawful for him: So to extend things be∣yond their real use, or to superadd things wholly superfluous, is a manifest Abuse of the Creation, and therefore not lawful to Christians.

Secondly; Those that will needs so adorn them∣selves in the use of their Cloaths, as to beset them with things having no real use or necessity, but meerly for Ornament's sake, do openly declare, That the End of it is either to please their Lust,* 1.1082 (for which end these things are chiefly invented and contrived or otherwise to gratifie a vain, proud and ostentatious Mind; and it is obvious, these are their general Ends in so doing. Yea, we see, how easily Men are puff'd up with their Garments, and how proud and vain they are, when adorned to their Mind. Now how far these things are below a true Christian, and how unsuitable, it needs not great probation. Hereby those that love to be gaudy and superfluous in their Cloaths, shew they concern themselves little with Mortification and Self denial, and that they mind to beautify their Bodies more than their Souls; which prove their Minds are little upon Mortality, and so certainly are more nominal, than real Christians.

Thirdly; The Scripture severely 〈◊〉〈◊〉 such Practices, both commending and commanding the contrary;* 1.1083 as Isa. 3. how severely doth the Pro∣phet reprove the Daughters of Israel for their T••kling Ornaments, their Cauls, and their round Tires their Chains and bracelets, &c? And yet is it not strange to see Christians allow themselves

in these things, from whom a more strict and ex∣emplary Conversation is required? Christ desires us not to be anxious about our Cloathing, Mat. 6.25. and to shew the Vanity of such, as glory in the Splendor of their Cloathing, tells them, That even Solomon, in all his Glory, was not to be compared to the Lilly of the Field, which to day is, and to morrow is cast into the Oven. But surely, they make small reckoning of Christ's Words and Doctrine, that are so curious in their Cloathing, and so industri∣ous to deck themselves, and so earnest to justifie it, and so mad when they are reproved for it. The Apostle Paul is very positive in this respect, 1 Tim. 2.8, 9, 10. I will therefore in like manner also, that Women adorn themselves in modest Apparel, with shame-facedness and sobriety; not with broidered Hair, or Gold, or Pearls, or costly Arr••y: But (which becometh Women professing Godliness) with good Works. To the same purpose saith Peter, (1 Pet. 3.3, 4.) Whose a∣dorning, let it not be that outward adorning of plaiting the Hair, and wearing of Gold, or of putting on of Apparel: But let it be the hidden Man of the Heart, in that which is not corruptible, even the Ornament of a meek and quiet Spirit, &c. Here both the Apostles do very positively and expresly assert two things, First, That the adorning of Christian Women (of whom it is particularly spoken, judge, because that Sex is most naturally inclined to that Vanity; and that it seems, that Christian Men in those days deserved not, in this respect, so much to be re∣proved) ought not to be outward, nor consist in the Apparel. Secondly, That they ought not to use Plaiting of the Hair, or Ornaments,* 1.1084 &c. which was at that time the Custom of the Nations. But is it not strange, that such as make the Scripture their Rule, and pretend they are guided by it, should not only be so frequently and ordinarily in the use of these things, which the Scripture so plainly condemns; but also should allow them∣selves

in so doing? For the Apostles not only com∣mend the Forbearance of these things, as an At∣tainment commendable in Christians, but condemn the use of them as unlawful; and yet may it not seem more strange, that in Contradiction to the Apostles Doctrine, as if they had resolved to slight their Testimony, they should condemn those, that out of Conscience, apply themselves seriously to fol∣low it, as if in so doing they were singular, proud, or superstitious? This certainly betokens a sad Apo∣stasie in those, that will be accounted Christians, that they are so offended with those, that love to follow Christ and his Apostles, in denying of, and departing from the lying Vanities of this perishing World; and so doth much evidence their Affinity with such, as hate to be reproved, and neither will enter themselves, nor suffer those that would.

§. VIII. Fourthly; Let us consider the use of Games, Sports,* 1.1085 Comedies, and other such things, commonly and indifferently used by all the several sorts of Christians, under the Notion of Divertisement and Recreation, and see whether these things can consist with the Seriousness, Gravity and Godly Fear, which the Gospel calls for. Let us but view, and look over the Notions of them, that call themselves Christians, whether Papists or Protestants, and see if generally there be any difference, save in meer Name and Profession, from the Heathen? Doth not the same Folly, the same Vanity, the same Abuse of precious and irrevokable Time, abound? The same Gaming, Sporting, Playing, & from thence Quarrel∣ing, Fighting, Swearing, Ranting, Revelling? Now, how can these things be remedied, so long as the Preachers and Professors, and those who are the Leaders of the People, do allow these things, and account them not inconsistent with the Profession of Christianity? And it is strange to see, that these things are tolerated every where; the Inquisition lays no hold on them, neither at Rome, nor in Spain,

where, in their Masq••erades, all manner of Obscenity, Folly, yea, and Atheism, is generally practised in the face of the World, to the great Scandal of the Christian Name: But if any Man reprove them in these things, and forsake their Superstitions, and come seriously to serve God, and Worship him in the Spirit, he is made a Prey, and presently made liable to cruel Sufferings. Doth this bear any proportion to Christianity? Do these things look any thing like the Churches of the Primitive Christians? Surely not at all. I shall first cite some few Scripture Testimonies, being very positive Precepts to Christians, and then see, whether such as obey them, can admit of these fore mentioned things. The Apostle commands us, That whether we eat or drink, or whatever we do, we do it all to the Glory of God. But I judge none will be so impudent,* 1.1086 as to affirm, That in the use of these Sports and Games God is glorified: If any should so say, they would declare, they neither knew God, nor his Glory. And Experience abundantly proves, that in the Practice of these things, Men mind nothing less, than the Glory of God; and nothing more, than the Satisfaction of their own carnal Lusts, Wills and Appetites. The Apostle desires us, 1 Cor. 7.29, 31. Because the time is short, that they that buy, should be as tho' they possessed not: And they that use this World, as not abusing it, &c. But how can they be found in the Obedience of this Precept, that plead for the use of these Games and Sports? Who, it seems, think the time so long, that they cannot find oc∣casion enough to employ it, neither in taking care for their Souls, nor yet in the necessary care for their Bodies; but invent these Games and Sports to pass it away, as if they wanted other Work to serve God, or be useful to the Creation in. The Apostle Peter desires us, To pass the time of our so∣journing here in fear, 1 Pet. 1.17. But will any say, That such as use Dancing and Comedies, Carding and

Dicing, do so much as mind this Precept in the use of these things? Where there is nothing to be seen, but Lightness and Vanity, Wantonness and Obscenity contrived, to hinder Men from Fear, or being Se∣rious; and therefore, no doubt, calculated for the Service of the Devil. There is no Duty more fre∣quently commanded, nor more incumbent upon Christians, than the Fear of the Lord, to stand in awe before him, to walk as in his presence; but if such, as use these Games and Sports, will speak from their Consciences, they can, (I doubt not) experi∣mentally declare, That this Fear is forgotten in their Gaming: And if God by his Light secretly touch them, or mind them of the Vanity of their way, they strive to shut it out, and use their Ga∣ming, as an Engine to put away from them that troublesome Guest; and thus make merry over the Just One, whom they have slain and crucified in them∣selves. But further, if Christ's Reasoning be to be heeded, who saith, Mat. 12.35, 36. That the good Man, out of the good Treasure of the Heart, bringeth forth good things; and an evil Man, out of the evil Treasure, bringeth forth evil things; And that of every idle word we shall give an account in the Day of Judg∣ment: It may be easily gathered, from what Trea∣sure these Inventions come; and it may be easily proved, that it is from the Evil, and not the Good. How many idle Words do they necessarily produce?* 1.1087 Yea, what are Comedies but a studied Complex of idle and lying Words? Let Men, that believe their Souls are Immortal, and that there will be a Day of Judg∣ment, in which these Words of Christ will be ac∣complished, answer me, how all these will make account in that great and terrible Day, of all these idle Words, that are necessarily made use of, about Dancing, Gaming, Carding, and Comedies acting? And yet how is it that, by Christians not condemning these things, but allowing of them, many that are accounted Ch•• take up their whole Time in

them; yea, make it their Trade and Employment? Such as the Dancing-Masters and Comedians, &c. whose Hellish Conversations do sufficiently declare, what Master they serve, and to what End these things contribute. And it cannot be denied, as being obviously manifest by Experience, that such as are Masters of these Trades, and are most de∣lighted in them, (if they be not open Atheists and Profligates) are such, at best, as make Religion, or the Care of their Souls, their least business. Now if these things were discountenanced by Christians, as inconsistent with their Profession, it would re∣move these things; for these Wretches would be necessitated then to betake themselves to some honest Livelyhood, if they were not fed and up∣holden by these. And as hereby, a great Scan∣dal and Stumbling-block would be removed from off the Christian Name; so also would that in part be taken out of the way, which provokes the Lord to with hold his Blessing, and by occasion of which things the Minds of many remain chain∣ed in Darkness, and drowned in Lust, Sensuality and Worldly Pleasures, without any sense of God's Fear, or their own Souls Salvation. Many of those, call∣ed Fathers of the Church, and other Serious Per∣sons, have signified their Regret for these things, and their desires they might be remedied; of whom many Citations might be alledged, which for Bre∣vity's sake I have omitted.

[Object.] §. IX. But they object, That Men's Spirits could not subsist, if they were always intent upon Serious and Spiritual Matters; and that therefore there is need of some Divertisement to recreate the mind a little, where∣by it being refreshed, is able with greater Vigour to apply it self to those things.

[Answ.] I answer; Tho' all this were granted, it would no ways militate against us, neither plead the use of these things, which we would have wholly laid aside. For that Men should be always in the same

Intentiveness of Mind, we do not plead; knowing, how impossible it is, so long as we are cloathed with this Tabernacle of Clay. But this will not allow us at any time so to recede from the Remem∣brance of God,* 1.1088 & of our Souls chief Concern, as not still to retain a certain sense of his Fear; which can∣not be so much as rationally supposed to be in the use of these things, which we condemn. Now the necessary Occasions, which all are involved into, in order to the care and sustentation of the outward Man, are a Relaxation of the Mind from the more serious Duties; and those are performed in the Bles∣sing; as the Mind is so leavened with the Love of God, and Sense of his Presence, that even in doing these things, the Soul carryeth with it that Divine Influence & Spiritual Habit, whereby, tho' these Acts as of Eating, Drinking, Sleeping, Working, be upon the matter one with what the Wicked do, yet they are done in another Spirit, and in doing of them we please the Lord, serve him, and answer our end in the Creation, and so feel, and are sensible of his Blessing: Whereas the Wicked and Profane, being not come to this place, are, in whatsoever they do, cursed; and their Plowing, as well as Praying, is sin. Now if any will plead, that for Relaxation of Mind there may be a Liberty allowed beyond these things, which are of absolute need to the Sustenance of the outward Man, I shall not much contend against it; provided these things be not such as are wholly Superfluous, or in their proper nature and ten∣dency, lead the Mind into Lust, Vanity and Wanton∣ness, as being chiefly contrived and framed for that end, or generally experienced to produce these Ef∣fects, or being the common Engines of such, as are so minded to feed one another therein, and to pro∣pagate their Wickedness, to the Impoysoning of others: Seeing there are other innocent Divertise∣ments, which may sufficiently serve for Relaxation of the Mind; such as for Friends to visit one another,

To hear or read History, To speak soberly of the present or past Transactions, To follow after Gardening,* 1.1089 To use Geometrical and Mathematical Experiments, and such other things of this Nature. In all which things we are not to forget God, (in whom we both live, and are moved, Acts 10.26.) as not to have always some secret reserve to him, and sense of his Fear and Presence; which also frequently exerts it self in the midst of these things, by some short Aspiration and Breathings. And that this may neither seem strange nor troublesom, I shall clear it by one manifest In∣stance, answerable to the Experience of all Men. It will not be denied, but that Men ought to be more in the Love of God, than of any other thing; for we ought to Love God above all things. Now it is plain, that Men that are taken with Love, whe∣ther it be of Women, or any other thing, if it hath taken a deep place in the Heart, and possess the Mind, it will be hard for the Man, so in love, to drive out of his Mind the person or thing so loved; yea, in his Eating, Drinking and Sleeping, his Mind will always have a tendency that way; and in Business or Recreations, however intent he be in it, there will but a very short time be permitted to pass, but the Mind will let some Ejaculation forth towards its Beloved. And albeit such a one must be conversant in those things,* 1.1090 that the Care of this Body, and such like things call for; yet will he avoid, as Death it self, to do those things, that may offend the Party so beloved, or cross his de∣sign in obtaining the thing so earnestly desired: Tho' there may be some small use in them; the great Design, which is chiefly in his Eye, will so ballance him, that he will easily look over and dis∣pence with such petty Necessities, rather than en∣danger the loss of the greater by them. Now that Men ought to be thus in Love with God, and the Life to come, none will deny; and the thing is ap∣parent from these Scriptures, Mat. 6.20. But lay

up for your selves Treasures in Heaven. Col. 3.2. Set your Affections on things above, &c. And that this hath been the Experience and Attainment of some, the Scripture also declares, Psalm 63.1, 8. 2 Cor. 5.4.* 1.1091

And again, That these Games, Sports, Plays, Dan∣cing Comedies, &c. do naturally tend to draw Men from God's Fear, to make them forget Heaven, Death and Judgment, to foster Lust, Vanity and Wantonness; and therefore are most loved, as well as used, by such kind of Persons, Experience abun∣dantly shews; and the most Serious and Conscien∣tious among all will scarcely deny: Which if it be so, the Application is easie.

§. X. Fifthly; The use of Swearing is to be consi∣dered, which is so frequently practised almost among all Christians; not only profane Oaths among the Pro∣fane, in their common Discourses, whereby the Most HOLY NAME of GOD is, in a horrible manner, daily Blasphemed; but also solemn Oaths, with those that have some shew of Piety, whereof the most part do defend Swearing before the Magi∣strate with so great Zeal, that not only they are ready themselves to do it upon every occasion, but also have stirred up the Magistrates to persecute those, who, out of Obedience to Christ, their Lord and Master, judge it unlawful to Swear: Upon which account not a few have suffered Imprisonment, and the spoiling of their Goods.

But considering these clear words of our Savi∣our,* 1.1092 Mat. 5.33, 34. Again, ye have heard that it hath been said by them of old time, Thou shalt not for∣swear thy self, but shalt perform unto the Lord thine Oaths. But I say unto you, SWEAR NOT AT ALL, neither by Heaven, &c. But let your Communication be Yea, Yea; Nay, Nay: For whatsoever is more than these, cometh of evil. As also the words of the Apo∣stle James 5.12. But above all things, my Brethren, Swear not, neither by Heaven, neither by the Earth, nei∣ther

by any other Oath: But let your Yea, be Yea, and your Nay, Nay; lest ye fall into Condemnation. I say, considering these clear words, it is admirable how any one, that professeth the Name of Christ, can pronounce any Oath with a quiet Conscience; far less to persecute other Christians, that dare not Swear, because of their Master Christ his Authority. For did any one purpose seriously, and in the most rigid manner, to forbid any thing, comprehended under any General, can they use a more full and general Prohibition, and that without any Excep∣tion? I think not. For Christ, First, proposeth it to us Negatively, Swear not at all, neither by Hea∣ven, nor by the Earth, nor by Jerusalem, nor by thy Head, &c. And again, Swear not by Heaven, nor by Earth, nor by any other Oath. Secondly, he presseth it Affirmatively, But let your Communication be Yea, Yea; and Nay, Nay: For whatsoever is more than these, cometh of evil. And saith James, Lest ye fall into Con∣demnation.

Which words, both all and every one of them,* 1.1093 do make such a full Prohibition, and so free of all Exception, that it is strange how Men, that boast the Scripture is the Rule of their Faith and Life, can counterfeit any Exception! Certainly Reason ought to teach every one, that it is not lawful to make void a general Prohibition, coming from God, by such opposition; unless the Exception be as clearly and evidently expressed, as the Prohibition: Nei∣ther is it enough, to endeavour to confirm it by Consequences and Probabilites, which are obscure and uncertain, and not sufficient to bring quiet to the Conscience. For if they say, that there is there∣fore an Exception and Limitation in the words, because there are found Exceptions in the other general Prohibition of this fifth Chapter, as in the forbidding of Divorcement, where Christ saith, It hath been said, Whosoever shall put away his Wife, let him give her a Writing of Divorcement. But I say

unto you, That whosoever shall put away his Wife saving for the cause of Fornication, causeth her to commit Adul∣tery: If (I say) they plead this, they not only labour in vain, but also fight against themselves, because they can produce no Exception of this general Command of not Swearing, expressed by God to any under the New Covenant, after Christ give this Prohibition, so clear as that, which is made in the Prohibition it self. Moreover, if Christ would have excepted Oaths,* 1.1094 made before Magistrates, certainly he had then expressed, adding, Except in Judgment, before the Migistrate, or the like; as he did in that of Divorcement, by these words, Saving for the cause of Fornication: Which being so, it is not lawful for us to except or distinguish, or (which is all one) make void this general Prohibition of Christ; it would be far less agreeable to Christian Holiness, to bring upon our Heads the Crimes of so many Oaths, which by reason of this Corruption and Exception, are so frequent among Christians.

Neither is it to be omitted, that without doubt, the most Learned Doctors of each Sect know, that these fore mentioned words were understood by the Ancient Fathers of the first Three Hundred Years after Christ, to be a Prohibition of all sorts of Oaths. It is not then without Reason, that we wonder,* 1.1095 that the Popish Doctors and Priests, bind themselves by an Oath, to interpret the Holy Scrip∣tures according to the universal Exposition of the Holy Fathers; who notwithstanding understood those Controverted Texts quite contrary to what these modern Doctors do. And from thence also do clearly appear, the vanity and foolish certainty (so to speak) of Popish Tradition; for if ••y the Wri∣tings of the Fathers, so called, the Faith of the Church of these Ages may be demonstrated, it is clear, they have departed from the Faith of the Church of the first Three Ages in the point of Swearing. Moreover, because not only Papists, but

also L••therans and Calvinists and some others, do restrict the words of Christ and James, I think it needful, to make manifest the vain Foundation, upon which their Presumption in this matter is built.

[Object.] §. XI. First, They Object, That Christ only forbids those Oaths, that are made by Creatures, and things Created; and they prove it thence, because he num∣bers some of these things.

Secondly, All rash and vain Oaths in familiar Dis∣courses; because he saith, Let your Communication be Yea, Yea; and Nay, Nay.

[Ans. 1] To which I answer, First, That the Law did for∣bid all Oaths made by the Creatures; as also all vain and rash Oaths in our common Discourses; com∣manding, That Men should only swear by the Name of God, and that neither falsly, nor rashly; for that is to take his Name in vain.

[Ans. 2] Secondly; It is most evident, that Christ forbids somewhat that was permitted under the Law,* 1.1096 to wit, to swear by the Name of God; because it was not lawful for any Man to swear but by God himself. And because he saith, Neither by Heaven, because it is the Throne of God; therefore he excludes all other Oaths, even those which are made by God: For he saith. Chap. 23. v. 22. He that shall swear by Heaven, sweareth by the Throne of God, and by him that sitteth thereon. Which is also to be understood of the rest.* 1.1097

Lastly, That he might put the matter beyond all Controversie, he adds, Neither by any other Oath: Therefore seeing to swear before the Magistrate by God, is an Oath, it is here without doubt for∣bidden.

[Object.] Secondly, They object, That by these words, Oaths by God's Name cannot be forbidden, because the Hea∣venly Father hath commanded them; for the Father and the Son are One, which could not be, if the Son did for∣bid that which the Father commanded.

[Answ.] I answer; They are indeed One, and cannot contradict one another: Nevertheless the Father gave many things to the Jews for a time, because of their Infirmity under the old Covenant,* 1.1098 which had only a Shadow of good things to come, not the very Substance of things, until Christ should come, who was the Substance; and by whose com∣ing all these things vanished, to wit, Sabbaths, Cir∣cumcision, the Paschal Lamb: Men used then Sacri∣fices, who lived in Controversies with God, and one with another, which all are abrogated in the coming of the Son, who is the Substance, Eternal Word, and Essential Oath and Amen, in whom the Promises of God are Yea and Amen: Who came, that Men might be Redeemed out of Strife, and might make an end of Controversie.

[Object.] Thirdly, They object: But all Oaths are not Cere∣monies, nor any part of the Ceremonial Law.

[Answ.] I answer; Except it be shewn to be an Eternal, Immutable and Moral Precept,* 1.1099 it withstands not; neither are they of so old an Origin as Tithes, and the offering of the first Fruits of the Ground, which by Abel and Cain were offered, long before the Ceremonial Law, or the use of Oaths; which, whatever may be alledged against it, were no doubt Ceremonies, and therefore no doubt unlawful now to be practised.

[Object.] Fourthly, They object; That to swear by the Name of God, is a Moral Precept, of continual duration; be∣cause it is marked with his Essential and Moral Worship, Deut. 6.13. and 10.20. Thou shalt fear the Lord thy God, and serve him alone: Thou shalt cleave to him, and swear by his Name.

[Answ.] I answer; This proves not, that it is a Moral and Eternal Precept; for Moses adds that to all the Precepts and Ceremonies in several places: As Deut. 10.12, 13. saying, And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and

to serve the Lord thy God with all thy Heart, and with all thy Soul: To keep the Commandments of the Lord, and his Statutes, which I command thee this day? And Chap. 14, v. 23. the Fear of the Lord is mentioned together with the Tithes. And so also Levit. 1••, 2, 3, 6. the Sabbaths, and regard to Parents, are men∣tioned with Swearing.

[Object.] Fifthly; They object; That solemn Oaths, which God commanded, cannot be here forbidden by Christ; for he saith, That they come from evil: But these did not come from evil; for God never commanded any thing that was evil, or came from evil.

[Answ.] I answer; There are things which are Good, because commanded; and Evil, because forbidden: Other things are commanded, because Good; and forbidden, because Evil. As Circumcision and Oaths,* 1.1100 which were good, when and because they were commanded, and in no other respect; and again, when and because prohibited under the Gospel, they are evil.

And in all these Jewish Constitutions, however Ceremonial, there was something of good, to wit, in their season, as prefiguring some Good: As by Circumcision, the Purifications, and other things, the Holiness of God was typified, and that the Isra∣elites ought to be Holy, as their God was Holy. In the like manner Oaths, under the Shadows and Cere∣monies, signified the Verity of God, his Faithfulness and Certainty; and therefore, that we ought in all things to speak and witness the Truth.* 1.1101 But the Witness of Truth was before all Oaths, and remains, when all Oaths are abolished; and this is the mo∣rality of all Oaths, and so long as Men abide there∣in, there is no necessity of, nor place for Oaths; as Polybius witnessed, who said, The Use of Oaths in Judgment was rare among the Ancients; but by the growing of Perfidiousness, so grew also the use of Oaths. To which agreeth Grottus saying, An Oath is only to be used as a Medicine, in case of necessity: A solemn

Oath is not used, but to supply defect. The lightness of Men,* 1.1102 and their inconsistency begot Diffidence, for which Swearing was sought out as a remedy. Basil the Great saith, That Swearing is the effect of sin. And Ambrose, That Oaths are only a condescendency for defect. Chrysostom saith, That an Oath enter'd when Evil grew, when Men exercised their Frauds, when all Foundations were overturned: That Oaths took their beginning from the want of Truth. These and the like are witnessed by many others with the fore-mentioned Authors. But what need of Te∣stimonies, where the Evidence of things speaks it self? For who will force another to swear, of whom he is certainly perswaded, that he abhors to Lye in his words? And again, as Chrysostom and others say, For what end wilt thou force him to Swear, whom thou believest not, that he will speak the Truth?

§. XII. That then, which was not from the Be∣ginning, which was of no use in the Beginning, which had not its Beginning first from the Will of God, but from the Work of the Devil, occa∣sioned from Evil, to wit, from Unfaithfulness, Ly∣ing, Deceit; and which was at first only invented by Man, as a mutual remedy of this Evil, in which they called upon the names of their Idols; yea, that which (as Hierom, Chrysostom, and others testifie) was given to the Israelites by God, as unto Children, that they might abstain from the Idola∣trous Oaths of the Heathens, Jer. 12.16. Whatso∣ever is so, is far from being a Moral and Eternal Precept. And lastly, whatsoever by its Profana∣tion and Abuse is polluted with Sin, such as are abundantly the Oaths of these Times, by so often swearing and forswearing, far differs from any necessary and perpetual Duty of a Christian: But Oaths are so: Therefore, &c.

[Object.] Sixthly, They object; That God swore, therefore to swear is good.

[Answ.] I answer with Athanasius; Seeing it is certain, it is proper in swearing to swear by another; thence it ap∣pears, that God, to speak properly, did never swear,* 1.1103 but only improperly. Whence speaking to Men, he is said to swear; because those things which he speaks, because of the certainty and immutability of his Will, are to be esteemed for Oaths. Compare Psalm 110.4. where it is said, The Lord did swear, and it did not repent him, &c. And I swore (saith he) by my self: And this is not an Oath.* 1.1104 For he did not swear by another, which is the property of an Oath, but by himself. Therefore God swears not according to the manner of Men, neither can we be induced from thence to swear; but let us so do and say, and shew our selves such by speaking and acting, that we need not with our Hearers an Oath, and let our Words of themselves have the Testimony of Truth: For so we shall plainly imitate God.

[Object.] Seventhly, They object; Christ did swear, and we ought to imitate him.

[Answ.] I answer, That Christ did not swear; and albeit he had sworn, being yet under the Law, this would no ways oblige us under the Gospel; as neither Circumcision, or the Celebration of the Pas∣chal Lamb. Concerning which, Hierom saith, All things agree not unto us, who are Servants,* 1.1105 that agreed unto our Lord, &c. The Lord swore, as Lord, whom no Man did forbid to swear: But unto us, that are Servants, it is not lawful to swear, because we are for∣bidden by the Law of our Lord. Yet, lest we should suffer scandal by his Example, he hath not sworn, since he commanded us not to swear.

[Object.] Eightly, They object; That Paul swore, and that often, Rom. 1.9. Phil. 1.8. saying, For God is my Record. 2 Cor. 11.10. As the Truth of Christ is in me. 2 Cor. 1.23. I call God for a Record upon my Soul. I speak the Truth in Christ, I lye not, Rom. 9.1. Behold, before God I lye not, Gal. 1.20. And so requires Oaths of others. I obtest you (saith

he) before God and our Lord Jesus Christ. 1 Thess. 5 2••. I charge you by the Lord, that this Epistle be read to all the Brethren. But Paul would not have done so, if all manner of Oaths had been forbidden by Christ, whose Apostle he was.

[Answ.] To all which I answer, First; That the using of such forms of speaking are neither Oaths, nor so esteemed by our Adversaries. For when upon oc∣casion, in matters of great moment, we have said, We speak the Truth in the Fear of God, and before him,* 1.1106 who is our Witness, and the searcher of our Hearts, adding such kind of serious Attestations, which we never refused in matters of Consequence; nevertheless an Oath hath moreover been requi∣red of us with the Ceremony of putting our Hands upon the Book, the kissing of it, the lifting up of the Hand or Fingers, together with this common form of Imprecation, So help me God; or, Let the Lord God Almighty help me. Secondly, This contradicts the Opinion of our Adversaries, be∣cause that Paul was neither before a Magistrate, that was requiring an Oath of him; nor did he himself administer the Office of a Magistrate, as offering an Oath to any other. Thirdly, The Que∣stion is not, what Paul or Peter did, but what their and our Master ought to be done; and if Paul did swear, (which we believe not) he had sinned against the Command of Christ, even ac∣cording to their own Opinion; because he swore not before a Magistrate, but in an Epistle to his Brethren.

[Object.] Ninthly, They object, Isai. 65.16. where, speak∣ing of the Evangelical Times, he saith, That he who blesseth himself in the Earth, shall bless himself in the God of Truth; and he that sweareth in the Earth, shall swear by the God of Truth: Because the former troubles are forgotten, and because they are hid from mens Eyes. For behold, I create new Heavens,

and a new Earth: Therefore in these times we ought to swear by the Name of the Lord.

[Answ.] I answer; It is ordinary for the Prophets to express the greatest Duties of Evangelical Times in Mosaical Terms, as appears among others from Jer. 31.38, 39, 40. Ezek. 36.25, & 40. and Isa. 45.23. I have sworn by my self, that unto me every Knee shall bow, every Tongue shall swear. Where the Righteousness of the New Jerusalem, the Purity of the Gospel, with spiritual Worship, and the Pro∣fession of the Name of Christ, are expressed under forms of speaking used to the Old Jerusalem, un∣der the Washings of the Law, under the Names of Ceremonies, the Temple, Services, Sacrifices,* 1.1107 Oaths, &c. Yea, that which the Prophet speaks here of Swearing, the Apostle Paul interprets it expresly of Confessing, saying, Rom. 14.11. For it is written, As I live, saith the Lord, every Knee shall bow to me, and every Tongue shall confess to God: Which being rightly considered, none can be ig∣norant, but these words, which the Prophet writes under the Law, when the Ceremonial Oaths were in use, to wit, Every Tongue shall swear, were by the Apostle, being under the Gospel, when those Oaths became abolished, expressed by, Every Tongue shall confess.

[Object.] Tenthly; They object; But the Apostle Paul ap∣proves Oaths used among Men, when he writes, Heb. 6.16. For Men verily swear by the greater, and an Oath for confirmation, is to them an end of all strife. But there are as many Contests, Fallacies & Differences at this time, as there were ever: Therefore the neces∣sity of Oaths doth yet remain.

[Answ.] I answer; The Apostle tells indeed in this place, what Men at that time did, who lived in Con∣troversies and Incredulity; not what they ought to have done, nor what the Saints did, who were Redeemed from Strife and Incredulity, and

had come to Christ, the Truth and Amen of God. Moreover, he only alludes to a certain Custom usual among Men, that he might express the Fir∣mity of the Divine Promise, that he might excite in the Saints so much the more confidence in God, promising to them, not that he might instigate them to swear against the Law of God, or con∣firm them in that; no, not at all: For neither doth 1 Cor. 9.24. teach Christians the vain Races, whereby Men often-times, even to the destruction of their Bodies, are wearied to obtain a Corrup∣tible Prize; So neither doth Christ, who is the Prince of Peace, teach his Disciples to Fight, al∣beit he takes notice, Luke 14.31. what it be∣hoveth such Kings to do, who are accustomed to Fight, as prudent Warriors therein. Secondly, as to what pertains to Contest, Perfidies and Diffi∣dences among Men, which our Adversaries affirm to have grown to such an height, that Swearing is at present as necessary as ever. That we deny not at all; for we see, and daily Experience teacheth us,* 1.1108 that all manner of Deceit and Malice doth increase among worldly Men and false Christians; but not among true Christians. But because Men cannot trust one another, and therefore require Oaths one of another, it will not therefore fol∣low, that true Christians ought to do so, whom Christ has brought to true Faithfulness and Ho∣nesty, as well towards God, as one towards ano∣ther, and therefore has delivered them from Con∣tests, Perfidies, and consequently from Oaths.

[Object.] Eleventhly, They object; We grant, that among true Christians, there is not need of Oaths; but by what means shall we infallibly know them? It will fol∣low then, that Oaths are at present needful, and that it is lawful for Christians to swear, to wit, that such may be sati••fied, who will not acknowledge this and the other Man to be a Christian.

[Answ.] I answer; It is no ways lawful for a Christian to swear, whom Christ hath called to his Essen∣tial Truth, which was before all Oaths,* 1.1109 forbid¦ding him to swear; and on the contrary, com∣manding him to speak the Truth in all things, to the Honour of Christ, who called him; that it may appear, that the Words of his Disciples may be as truly believed, as the Oaths of all the Worldly Men. Neither is it lawful for them to be unfaithful in this, that they may please others, for that they may avoid their hurt: For thus the Primitive Christians for some Ages remained faithful, who being required to swear, did una∣nimously answer, I am a Christian, I swear not. What shall I say of the Heathens, some of whom arrived to that degree? For Tiodorus Siculus re∣lates, lib. 16. That the giving of the right Hand, was, among the Persians, a sign of speaking the Truth. And the Scythians, as Qu. Curtius relates, said, in their Conferences with Alexander the Great, Think not that the Schythians confirm their Friendship by swearing; they swear by keeping their Promises. Stobaeus in his third Sermon tells, That Solon said, A good Man ought to be in that esti∣mation, that he need not an Oath; because it is to be reputed a lessening of his Honour if he be forced to swear. Pythogoras, in his Oration,* 1.1110 among other things hath this Maxim, as that which concerns the Administration of the Common-wealth: Let no Man call God to witness by an Oath, no not in Judgment; but let every Man so accustom himself to speak, that he may become worthy to be trusted even without an Oath. Basil the Great, commends Cli∣nias an Heathen, That he had rather pay three Ta∣lents, which are about three thousand Pound, than swear. Socrates, as Stobaeus relates, Serm. 14. had this Sentence, The Duty of good Men requires, that they shew to the World, that their Manners and

Actions are more firm than Oaths: The same was the Judgment of Isocrates. Plato also stood against Oaths in his Judgments, de Leg. 12. Quintilianus takes notice, That it was of old a kind of Infamy, if any was desired to swear; but to require an Oath of a Noble Man, was like an examining him by the Hang man. Marcus Aurelius Antoninus, the Empe∣ror of Rome, saith, in his Discription of a Good Man, Such is his Integrity, that he needs not an Oath. So also some Jews did witness, as Grotius relates out of Maimonides, It is best for a Man to abstain from all Oaths. The Esseans, as Philo Judaeus re∣lates, did esteem their Words more firm than Oaths: and Oaths were esteemed among them as needless things. And Philo himself, speaking of the Third Commandment, explains his Mind thus, viz. It were better altogether not to swear, but to be ac∣customed to speak the Truth, that naked Words might have the strength of an Oath. And elsewhere he saith, It is more agreeable to Natural Reason, al∣together to abstain from swearing; perswading, That whatsoever a good Man saith, may be equivalent with an Oath.

* 1.1111Who then needs further to doubt, but that, since Christ would have his Disciples attain the highest Pitch of Perfection, he abrogated Oaths, as a Rudiment of Infirmity, and in place thereof established the use of Truth? Who can now any more think, that the holy Martyrs and ancient Fa∣thers of the first Three Hundred Years, and ma∣ny others since that time, have so opposed them∣selves to Oaths, that they might only rebuke vain and rash Oaths by the Creatures, or Heathen-Idols, which were also prohibited under the Mo∣saical Law; and not also Swearing by the True God, in Truth and Righteousness, which was there commanded? As Polycarpus, Justin Martyr, Apolog. 2. and many Martyrs, as Eusebius relates.

Tertullian in his Apolog. cap. 32. ad Scap. cap. 1. of Idolatry, cap. 11. Clem•• Alexandrinus,* 1.1112 Strom. lib. 7. Origin. in Mat. Tract. 25. Cyprianus, lib. 3. Athanasius, in pass. & cruc. Domini Christi. Hilarius in Mat. 5.34. Basilius Magn. in Psalm 14. Greg. Nyssenus in Cant. Orat. 13. Greg. Na∣zianzenus in dialog. contra juramenta. Epiphanius adversus haeres. lib. 1. Ambrose, de Virg. lib. 3. Idem in Mat. 5. Chrysostom in Genes. homil. 15. Idem. homil. in Act. Apost. cap. 3. Hieronymus Epistol. lib. part 3. Ep. 2. Idem in Z••ch. lib. 2. cap. 8. Idem in Mat. lib. 1. cap. 5. Augustinus de serm. Dom. serm. 28. Cyrillus in Jer. 4. Theo∣doretus in Deut. 6. Isidorus P••lusiota Ep. lib. 1. Epist. 155. Chromatius in Mat. 5. Johannes Da∣mascenus lib. 3. cap. 16. Cassiodorus in Psalm 94. Isidorus Hispulensis cap. 31. Antiochus in Pandect. script. hom. 62. Beda in Jac. 5. Hamio in Apoc. Ambrosius Ausbertus in Apoc. Theophylactus in Mat. 5. Paschasius Rathertus in Mat. 5. Otho Brunsfelsius in Mat. 5. Druthmarus in Mat. 5. Euthymius Eugubinus Bibliotheca vet. patr. in Mat. 5. Oecumenius in Jac. cap. 5. v. 12. An∣selmus in Mat. 5. Waldenses, Viclevus, Erasmus in Mat. 5. and in Jac. 5. Who can read these places, and doubt of their Sense in this matter? And who, believing that they were against all Oaths, can bring so great an Indignity to the Name of Christ, as to seek to subject against his Followers to so great an Indignity? Is it not rather time, that all good Men labour to remove this Abuse and Infamy from Christians?

[Object.] Lastly, They object; This will bring in Fraud and Confusion; for Impostors will counterfeit Piety, and un∣der the benefit of this Dispensation, will be without fear of punishment.

[Answ.] I answer; There are two things which ob∣lige a Man to speak the Truth: First, Either

the Fear of God in his Heart, and love of Truth; for where this is, there is no need of Oaths to speak the Truth:* 1.1113 Or, Secondly, The fear of pu∣nishment from the Judge. Therefore let there be the same, or rather greater Punishment ap∣pointed to those, who pretend so great Truth in Words, and so great Simplicity in Heart, that they cannot Lye, and so great Reverence towards the Law of Christ, that for Conscience sake they deny to Swear in any wise, if they fail; and so there shall be the same good Order, yea, greater Security against Deceivers, as if Oaths were con∣tinued; and also by that more severe Punishment, to which these false Dissemblers shall be liable. Hence wicked Men shall be more terrified, and good Men delivered from all Oppression, both in their Liberty and Goods: For which Cause, for their tender Consciences, God hath often a regard to Magistrates and their State, as a thing most acceptable to him. But if any can further doubt of this thing, to wit, if without Confusion it can be practised in the Commonwealth,* 1.1114 let him con∣sider the State of the United Netherlands, and he shall see the good Effect of it. For there, be∣cause of the great Number of Merchants, more than in any other place, there is most fre∣quent occasion for this thing; and though the number of those, that are of this mind, be con∣siderable, to whom the States these Hundred Years have condescended, and yet daily conde∣scend; yet nevertheless, there has nothing of Prejudice followed thereupon to the Common∣wealth, Government, or Good Order; but ra∣ther great Advantage to Trade, and so to the Commonwealth.

§. XIII. Sixthly, The last thing to be consider∣ed, is Revenge and War, an Evil as opposite and contrary to the Spirit and Doctrine of Christ, as

Light to Darkness. For, as is manifest by what is said, through contempt of Christ's Law, the whole World is filled with various Oaths,* 1.1115 Cur∣sings, blasphemous Profanations, and horrid Perjuries; so likewise, through contempt of the same Law, the World is filled with Violence, Oppression, Mur∣ders, Ravishing of Women and Virgins, Spoilings, De∣predations, Burnings, Devastations, and all manner of Lasciviousness and Cruelty: So that it is strange that Men, made after the Image of God, should have so much degenerated, that they rather bear the Image and Nature of Roaring Lions, Tearing Tigers, Devouring Wolves, and Raging Boars, than Rational Creatures, endued with Reason. And is it not yet much more admirable, that this horrid Monster should find place, and be fomented among those Men, that profess them∣selves Disciples of our Peaceable Lord and Master Jesus Christ, who by Excellency is called the Prince of Peace, and hath expresly prohibited his Children all Violence; and on the con∣trary, commanded them, that according to his Example, they should follow Patience, Charity, Forbearance, and other Vertues worthy of a Christian?

Hear then what this great Prophet saith, whom every Soul is commanded to hear, under the pain of being cut off, Mat. 5. from Verse 38, to the end of the Chapter. For thus he saith: Ye have heard, that it hath been said, An Eye for an Eye,* 1.1116 and a Tooth for a Tooth: But I say unto you, That ye resist not evil; but whosoever shall smite thee on thy right Cheek, turn to him the other also. And if any Man will sue thee at the Law, and take away thy Coat, let him have thy Cloak also. And whoso∣ever shall compel thee to go a mile, go with him twain. Give to him that asketh thee; and from him that would Borrow of thee, turn not thou away. Ye

have heard that it hath been said, Thou shalt love thy Neighbour, and hate thine Enemy; But I say unto you, Love your Enemies, bless them that curse you, do good to them that hate you, and pray for them which de∣spitefully use you, and persecute you: That ye may be the Children of your Father which is in Heaven. For he maketh his Sun to rise on the Evil and on the Good, and sendeth Rain on the Just and on the Un∣just. For if ye love them which love you, what Re∣ward have ye? Do not even the Publicans the same? And if ye salute your Brethren only, what do you more than others? Do not the Publicans so? Be ye therefore perfect, even as your Father which is in Hea∣ven is perfect.

* 1.1117These words, with a respect to Revenge, as the former in the case of Swearing, do forb••d some things, which were formerly lawful to the Jews, considering their Condition and Dispensation; and Command unto such, as will be the Disciples of Christ, a more perfect, eminent, and full Signifi∣cation of Charity, as also Patience and Suffering, than was required of them in that Time, State and Dispensation, by the Law of Moses. This is not only the Judgment of most, if not all, the Ancient Fathers (so called) of the first Three Hundred Years after Christ, but also of many others; and in general of all those, who have rightly understood and propagated the Law of Christ concerning Swearing; as appears from Ju∣stin Martyr in Dialog. cum. Tryph. ejusdemque Apolog. 2. Item. ad Zenam. Tertul. de Corona Militis.* 1.1118 It. Apolog. cap. 21. & 37. It. lib. de Idolol. c. 17, 18, 19. It. ad Scapulam cap. 1. It. adversus Jud. cap. 7. & 9. It. adv. Ghost. 13. It. ad Marc. c. 4. It. lib. de Patientia c. 6, 10. Orig. cont. Celsum, lib. 3, 5, 8. It. in Josuam, hom. 12. cap. 9. It. in Mat. cap. 26. Tract. 36. Cypr. Epist. 56. It. ad Cornel, Lactan, de just. lib.

5. c. 18. lib. 6. c. 20. Ambr. in Luc. 22. Chry∣sost. in. Mat. 5. hom. 18. It. in Mat. 26. hom. 85. It. lib. 2. de Sacerdotio. It. in 1 Cor. 13. Chromat. in Mat. 5. Hieron ad Ocean. It. lib. Epist. p. 3. Tom. 1. Ep. 2. Athan. de Inc. Verb. Dei. Cyrill. Alex. lib. 11 in Johan. cap. 25, 26. Yea Augustin, altho' he vary much in this mat∣ter, notwithstanding in these places he did con∣demn Fighting, Epist. 158.159.160. It. ad Ju∣dices Epist. 263. It. ad. Darium, & lib. 21. It. ad Faustum, cap. 76. lib. 22. de Cavit. ad Marc. cap. 6. as Sylburgius relates. Euthym, in Mat. 26. and many others of this Age. Erasmus in Luc. cap. 3. & 22. Ludov. Vives in Introduc. ad Sap. J. Ferus, lib. 4. Comment. in Mat. 7. & Luc. 22.

From hence it appears,* 1.1119 that there is so great a Connexion betwixt these two Precepts of Christ, that as they were uttered and commanded by him at one and the same time; so the same way they were received by Men of all Ages, not on∣ly in the first Promulgation, by the little num∣ber of the Disciples, but also after the Christians increased in the first Three Hundred Years. Even also in the Apostasie, the one was not left and re∣jected without the other; and now again in the Restitution, and renewed Preaching of the Eternal Gospel, they are acknowledged as Eternal and Un∣changable Laws, properly belonging to the Evan∣gelical State and Perfection thereof: From which if any withdraw, he falls short of the Perfection of a Christian Man.

And truly, the words are so clear in them∣selves, that (in my Judgment) they need no il∣lustration to explain their Sense: For it is as easie to reconcile the greatest Contradictions, as these Laws of our Lord Jesus Christ, with the wicked Practices of Wars; for they are plainly in∣consistent. Whoever can reconcile this, Resist not

Evil with, Resist Voilence by Force; again, Give also thy other Check, with, Strike again; also, Love thine Enemies, with, Spoil them, make a Prey of them, pur∣sue them with Fire and Sword; or, Pray for those that persecute you, and those that calumniate you, with, Persecute you by Fines, Imprisonments, & Death it self; and not only such, as do not persecute you, but who heartily seek and desire your Eternal and Temporal Wel∣fare: Whoever, I say, can find a Means to reconcile these things, may be supposed also to have found a way to reconcile God with the Devil, Christ with Antichrist. Light with Darkness, and Good with Evil. But if this be impossible, as indeed it is, so will also the other be impossible; and Men do but deceive themselves and others, while they boldly adventure to establish such absurd and im∣possible things.

§. XIV. Nevertheless, because some, perhaps through Inadvertency, and by the force of Custom and Tradition do transgress this Command of Christ, I shall briefly shew, how much War doth contra∣dict this Precept, and how much they are incon∣sistent with one another; and consequently, That War is no ways lawful to such as will be the Disciples of Christ. For,

* 1.1120First, Christ commands, That we should love our Enemies: But War, on the contrary, teacheth us to hate and destroy them.

Secondly, The Apostle saith, That we War not after the Flesh and that we Fight not with Flesh and Blood:* 1.1121 But outward War is according to the Flesh, and against Flesh and Blood; for the shedding of the one, and destroying of the other.

Thirdly, The Apostle saith, That the Weapons of our Warfare are not Carnal but Spiritual:* 1.1122 But the Weap is of outward Warfare are Carnal, such as Cannon, Muskets, Spears, Swords, &c. of

which there is no mention in the Armour described by Paul.

Fourthly, Because James testifies,* 1.1123 that Wars and Strifes come from the Lusts which war in the Members of Carnal Men: But Christians, that is, those that are truly Saints, have crucified the Flesh,* 1.1124 with its Af∣fections and Lusts: Therefore they cannot indulge them by waging War.

Fifthly, Because the Prophet Isaiah and Micah,* 1.1125 have expresly prophesied, That in the Mountain of the House of the Lord, Christ shall judge the Nati∣ons; and then they shall beat their Swords into Plow∣shares, &c.* 1.1126 And the Ancient Fathers of the first Three Hundred Years after Christ, did affirm these Prophecies to be fulfilled in the Christians of their Times, who were most averse from War; concerning which, Justin Martyr, Tertullian, and others, may be seen: Which need not seem strange to any, since Philo Judaeus abundantly testifies of the Essenes, That there was none found among them, that would make Instruments of War. But how much more did Jesus come, that he might keep his Followers from Fighting, and might bring them to Pa∣tience and Charity?

Sixthly, because the Prophet foretold,* 1.1127 That there shall none hurt nor kill in all the Holy Mountain of the Lord: But outward War is appointed for killing and destroying.

Seventhly, Because Christ said,* 1.1128 That his Kingdom is not of this World, and therefore that his Servants shall not fight: Therefore those that fight are not his Disciples nor Servants.

Eighthly, Because he reproved Peter for the use of the Sword, saying,* 1.1129 Put up again thy Sword into its place: For all they that take the Sword shall perish with the Sword. Concerning which, Tertul∣lian speaks well, lib. de Idol. How shall he fight in Peace without a sword, which the Lord did take away? For altho' Soldiers came to John, and received a form

of Observation; if also the Centurion believed after∣wards, he disarmed every Soldier in disarming of Peter. Idem de ••orn. Mil•• asketh, Shall it be lawful to use the Sword, the Lord saying. That he that useth the Sword, shall perish by the Sword?

Ninthly, Because the Apostle admonisheth Chri∣stians,* 1.1130 That they defend not themselves, neither Re∣venge by rendring evil for evil; but give place unto Wrath, because Vengeance is the Lord••. Be not over∣come of evil, but overcome evil with good. If thine Enemy hunger, feed him; if he thirst give him drink: But War throughout teacheth and injoyneth the quite contrary.

* 1.1131Tenthly, Because Christ calls his Children to bear his Cross, not to crucifie or kill others; to Patience, not to Revenge; to Truth and Simplicity, not to fraudulent Stratagems of War, or to play the Syco∣phant, which John himself forbids; to flee the Glo∣ry of this World, not to acquire it by Warlike En∣deavours: Therefore War is altogether contrary unto the Law and Spirit of Christ.

[Object.] §. XV. But they object; That it is lawful to War, because Abraham did War before the giving of the Law, and the Israelites after the giving of the Law.

[Answ.] I answer, as before, 1. That Abraham offered Sa∣crifices at that time, and Circumcised the Males: Which nevertheless are not lawful for us under the Gospel.

* 1.11322. That neither Defensive nor Offensive War was lawful to the Israelites, of their own Will, or by their own Counsel or Conduct; but they were obliged at all Times, if they would be suc∣cessful, first to inquire the Oracle of God.

3. That their Wars, against the Wicked Nati∣ons, were a Figure of the Inward W•• of the true Christians against their Spiritual Enemies, in which we overcome the Devil, the World, and the Flesh.

4. Something is expresly forbidden by Christ, Mat. 5.26. which was granted to the Jews in their time, because of their hardness;* 1.1133 and on the contrary, we are commanded that singular Pati∣ence and exercise of Love, which Moses command∣ed not to his Disciples. From whence Tertul∣lian saith well against Marc. Christ truly teacheth a new Patience, even forbidding the Revenging of an Injury, which was permitted by the Creator. And lib. de patien. The Law finds more than is lost, by Christ's saying, Love your Enemies. And in the time of Clem. Alex. Christians were so far from Wars, that he testified, that they had no marks or signs of Violence among them, saying, Neither are the Faces of Idols to be painted, to which so much as to regard is forbidden: Neither Sword nor Bow to them that follow Peace; nor Cups to them who are Moderate and Temperate, as Sylvius Disc. de Rev. Belge.

[Object.] Secondly. They object, That Defence is of Na∣tural Right, and that Religion destroys not Na∣ture.

[Answ.] I answer, Be it so; but to obey God, and commend our selves to him in Faith and Pati∣ence, is not to destroy Nature, but to exalt and perfect it; to wit, to elevate it from the Natural to the Supernatural Life, by Christ living therein, and comforting it, that it may do all things, and be rendred more than Con∣queror.

[Object.] Thirdly, they object, That John did not abro∣gate or condemn War, when the Soldiers came unto him.

[Answ.] I answer. What then? The Question is not concerning John's Doctrine, but Christs, whose Disciples we are, not John's: For Christ, and not John, is that Prophet, whom we ought all to hear. And albeit that Christ said,* 1.1134 That a greater than John the Baptist was not among Men ••orn of

Women; yet he adds, That the least in the Kingdom of God is greater than he. But what was John's answer, that we may see, if it can justifie the Soldiers, of this time? For if it be narrowly minded, it will appear, that what he proposeth to Soldiers, doth manifestly forbid them, that Em∣ployment; for he commands them, not to do vio∣lence to any Man,* 1.1135 nor to defraud any Man; but that they be content with their Wages. Consider then what he dischargeth to Soldiers, viz. Not to use Violence or Deceit against any; which being re∣moved, let any tell how Soldiers can War? For is not Craft, Violence and Injustice, three Proper∣ties of War, and the natural Consequences of Battles?

[Object.] Fourthly, They object, That Cornelius, and that Centurion, of whom there is mention made, Mat. 8.5. were Soldiers; and there is no mention, that they laid down their Military Employments.

[Answ.] I answer; Neither read we, that they continu∣ed in them. But it is most probable, that if they continued in the Doctrine of Christ (and we read not any where of their falling from the Faith) that they did not continue in them; especially if we consider, that two or three Ages afterwards, Christians altogether rejected War, or at least a long while after their time, if the Emperor Marc. Aurel. Anton. be to be credited, who writes thus: — I prayed to my Country Gods; but when I was neglected by them, and observed my self pressed by the Enemy; considering the fewness of my Forces, I called to one, and intreated those, who with us are called Christians,* 1.1136 and I found a great number of them. And I forced them with Threats, which ought not to have been; because afterwards I knew their strength and force. Therefore they betook them∣selves neither to the use of Darts nor Trum∣pets, for they use not so to do, for the Cause and Name of their God, which they bear in their Con∣sciences:

And this was done about an Hundred and Sixty Years after Christ. To this add those words, which in Justin Martyr the Christians an∣swer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, We fight not with our Enemies And moreover the answer of Martin to Julian the Apostate, related by Sulpitius Severus: I am a Soldier of Christ, therefore I cannot fight; which was Three Hundred Years after Christ. It is not therefore probable, that they continued in Warlike Employments. How then is Vincentius Lyrinensis, and the Papists, consistent with their Maxim, That which always, every where, and by all, was received, &c. And what becomes of the Priests, with their Oath, That they neither ought, nor will, interpret the Scripture, but according to the Uni∣versal Consent of the Fathers, so called? For it is as easie to obscure the Sun at Mid-day, as to deny that the Primitive Christians renounced all Revenge and War.

And albeit this thing be so much known to all; yet it is as well known, that all the modern Sects live in the neglect and contempt of this Law of Christ, and likewise oppress others, who in this agree not with them for Conscience sake towards God:* 1.1137 Even as we have suffered much in our Country, because We neither could our selves bear Arms, nor send others in our place, nor give our Money for the buying of Drums, Standards, and other Military Attire. And lastly, Because we could not hold our Doors, Windows and Shops close, for Consci∣ence sake, upon such days as Fasts and prayers were appointed, for to desire a Blessing upon, and Success for the Arms of the Kingdom or Commonwealth, under which we live; neither give thanks for the Victories acquired by the effusion of much Blood. By which forcing of the Conscience, they would have con∣strained our Brethren, living in divers Kingdoms, at War together, to have implored our God for contrary and contradictory things, and conse∣quently

impossible; for it is impossible, that two Parties fighting together, should both obtain the Victory. And because we cannot concur with them in this Confusion, therefore we are subject to Persecution. Yea, and others, who with us do witness, that the use of Arms is unlawful to Chri∣stians, do look asquint upon us: But which of us two do most faithfully observe this Testimony against Arms? Either they, who at certain times, at the Magistrate's order, do close up their Shops and Houses, and meet in their Assembly, praying for the prosperity of their Arms, or giving thanks for some Victory or other, whereby they make themselves like to those that approve Wars and and Fighting; Or we, which cannot do these things for the same Cause of Conscience, lest we should destroy by our Works, what we establish in Words; We shall leave to the Judgment of all prudent Men.

[Object.] Fifthly, They object; That Christ, Luke 22.36. speaking to his Disciples, commands them, That he that then had not a Sword, should sell his Coat, and buy a Sword: Therefore, say they, Arms are lawful.

[Answ.] I answer; Some indeed understand this of the outward Sword; nevertheless regarding only that occasion: otherwise judging, that Christians are pro∣hibited Wars under the Gospel. Among which is Ambrose, who upon this place speaks thus: O Lord! Why commandest thou me to buy a Sword, who forbiddest me to smite with it? Why commandest thou me to have it, whom thou prohibitest to draw it? Un∣less perhaps a Defence be prepared, not necessary Re∣venge; and that I may seem to have been able to Re∣venge, but that I would not. For the Law forbids me to smite again; and therefore perhaps he said to Peter, offering two Swords,* 1.1138 [It is enough] as if it had been lawful, until the Gospel times, that in the Law there might be learning of Equity, but in the Gospel a per∣fection of goodness. Others judge Christ to have

spoken here mystically, and not according to the Letter; as Origen upon Mat. 19. saying, If any looking to the Letter, and not understanding the Will of the Words, shall sell his bodily Garment, and buy a Sword taking the words of Christ contrary to his will, he shall perish: But concerning which Sword he speaks, is not proper here to mention. And truly, when we consider the answer of the Disciples, Master, be∣hold, here are two Swords; understanding it of out∣ward Swords: And again, Christ's answer, It is enough; it seems, that Christ would not that the rest, who had not Swords, (for they had only two Swords) should sell their Coats, and buy an out∣ward Sword. Who can think, that matters stand∣ing thus, he should have said, Two was enough? But however it is sufficient, that the use of Arms is un∣lawful under the Gospel.

[Object.] Sixthly, They object; That the Scriptures and Old Fathers (so called) did only prohibit private Revenge, not the use of Arms, for the defence of our Country, Body, Wives, Children and Goods, when the Magistrate commands it; seeing the Magistrate ought to be obeyed: Therefore albeit it be not lawful for private Men to do it of themselves, nevertheless they are bound to do it by the command of the Magistrate.

[Answ.] I answer; If the Magistratee be truly a Christian, or desires to be so, he ought himself in the first place to obey the Command of his Master, saying,* 1.1139 Love your Enemies, &c. and then he could not command us to kill them: But if he be not a true Christian, then ought we to obey our Lord and King, Jesus Christ, to whom he ought also to obey: For in the Kingdom of Christ, all ought to sub∣mit to his Laws, from the highest to the lowest, that is, from the King to the Beggar, and from Caesar to the Clown. But (alas!) where shall we find such an Obedience? O deplorable Fall! Con∣cerning which Ludov. Viv. writes well, lib. de con. vit. Christ. sub. Turc. by relation of Fredericus Sylvi∣us,

Disc. de Revol. Belg. p. 85. The Prince enter'd into the Church,* 1.1140 not as a true and plain Christian which had indeed been most happy and desirable; but he brought in with him his Nobility, his Honour his ARMS, his Ensigns, his Triumphs, his Haughtiness, his Pride, his Superciliousness; that is, He came into the House of Christ, accompanied with the Devil; and which could no ways be done, he would have joyned two Houses and two Cities together, God's and the Devil's, which could not more be done, than Rome and Constantinople, which are distant by so long a Tract both of Sea and Land. (What Communion, saith Paul, is there be∣twixt Christ and Belial?) Their Zeal cooled by de∣grees, their Faith decreased, their whole Piety degene∣rated; instead whereof we make now use of Shadows and Images, and (as he saith) I would we could but retain these: Thus far Vives. But lastly, as to what relates to this thing, since nothing seems more con∣trary to Man's Nature, and seeing of all things the defence of ones self seems most tolerable, as it is most hard to Men, so it is the most perfect part of the Christian Religion, as that, wherein the de∣nial of Self, an intire Confidence in God, doth most appear; and therefore Christ and his Apostles left us hereof a most perfect Example.* 1.1141 As to what relates to the present Magistrates of the Christian World, albeit we deny them not altogether the name of Christians, because of the publick Profession they make of Christ's Name; yet we may boldly affirm, that they are far from the Perfection of the Christian Religion: Because in the State in which they are, (as in many places before I have largely observed) they have not come to the pure Dispen∣sation of the Gospel. And therefore, while they are in that Condition, we shall not say, That War, undertaken upon a just occasion, is altogether un∣lawful to them. For even as Circumcision, and the other Ceremonies, were for a season permitted to the Jews, not because they were either necessary of

themselves, or lawful at that time, after the Resur∣rection of Christ; but because that Spirit was not yet raised up in them, whereby they could be delivered from such Rudiments: So the present Confessors of the Christian Name, who are yet in the mixture, and not in the patient Suffering Spirit, are not yet fitted for this form of Christianity, and therefore cannot be undefending themselves, until they attain that Perfection. But for such, whom Christ has brought hither, it is not lawful to defend them∣selves by Arms, but they ought over all to trust to the Lord.

§. XVI. But lastly, to conclude,* 1.1142 If to give and receive Flattering Titles, which are not used be∣cause of the Vertues inherent in the Persons; but are, for the most part, bestowed by wicked Men upon such as themselves: If to Bow, Scrape and Cringe to one another; If at every time to call one another Humble Servant, and that most fre∣quently, without any design of real Service; if this be the Honour that comes from God, and not the Honour that is from below, then indeed our Adversaries may be said to be Believers, and we condemned as Proud and Stubborn, in denying all these things. But if with Mordecai,* 1.1143 to refuse to bow to proud Haman; and with Elihu, not to give Flattering Titles to Men, lest we should be re∣proved of our Maker; and if, according to Peter's Example, and the Angel's Advice, to bow only to God, and not to our Fellow-Servants; and if to call no Man Lord nor Master, except un∣der particular Relations, according to Christ's Command; I say, if these things are not to be reproved, then are we not blame-worthy in so doing. If to be vain and gaudy in Apparel, if to paint the Face, and plait the Hair; if to be cloathed with Gold and Silver, and precious Stones; and if to be filled with Ribbands and Lace, be to be cloathed in Modest Apparel; and

if these be the Ornaments of Christians; and if that be to be Humble, Meek and Mortified; Then are our Adversaries good Christians indeed, and we Proud, Singular and Conceited, in contenting our selves with what Need and Conveniency calls for, and condemning what is more, as Superfluous; but not otherwise. If to use Games, Sports, Plays; if to Card, Dice and Dance; if to Sing, Fiddle and Pipe; if to use Stage Plays and Comedies, and to Lye, Counterfeit and Dissemble, be to Fear always; and if that be to do all things to the Glory of God; and if that be to pass our So∣journing here in Fear; and if that be to use this World, as if we did not use it; and if that be not to fashion our selves according to our former Lusts; to be not conformable to the Spirit and vain Conversation of this World; Then are our Adversaries, notwithstanding they use these things, and plead for them, very Good, Sober, Mortifi∣ed, and Self-denying Christians, and we justly to be blamed for judging them; but not otherwise. If the Profanation of the Holy Name of God; if to exact Oaths one from another upon every light occasion; if to call God to Witness in things of such a Nature, in which no Earthly King would think himself lawfully and honour∣ably to be a Witness, be the Duties of a Chri∣stian Man, I shall confess that our Adversaries are excellent good Christians, and we wanting in our Duty: But if the contrary be true, of ne∣cessity our obedience to God in this thing must be acceptable. If to Revenge our selves, or to render Injury, Evil for Evil, Wound for Wound, to take Eye for Eye, Tooth for Tooth; if to Fight for outward and perishing things, to go a Warring one against another, whom we never saw, nor with whom we never had any Contest, nor any thing to do; being moreover altogether ignorant of the cause of the War, but only, that

the Magistrates of the Nations foment Quarrels one against another, the Causes whereof are for the most part unknown to the Soldiers that fight, as well as upon whose side the Right or Wrong is; and yet to be so furious, and rage one against another, to destroy and spoil all, that this or the other Worship may be received or abolished; If to do this, and much more of this kind, be to fulfil the Law of Christ, then are our Adversaries indeed true Christians, and we miserable Hereticks, that suffer our selves to be Spoiled, Taken, Im∣prisoned, Banished, Beaten, and evilly Entreated, without any Resistance, placing our trust only in GOD, that he may defend us, and lead us by the way of the Cross unto his Kingdom. But if it be other ways, we shall certainly receive the Re∣ward, which the Lord hath promised to those that cleave to him, and in denying themselves, confide in him.

And to sum up all; If to use all these things, and many more that might be instanced, be to walk in the strait way that leads to Life, be to take up the Cross of Christ, be to die with him to the Lusts and perishing Vanities of this World, and to arise with him in newness of Life, and sit down with him in the heavenly places; Then our Adversaries may be ac∣counted such; and they need not fear they are in the Broad Way that leads to destruction; and we are great∣ly mistaken, that have laid aside all these things for Christ's sake, to the crucifying of our own Lusts, and to the procuring to our selves Shame, Re∣proach, Hatred and Ill-will from the Men of this World. Not as if by so doing we judged to merit Heaven; but as knowing, they are contrary to the Will of him, who redeems his Children from the Love of this World, and its Lusts, and leads them in the ways of Truth and Holiness, in which they take delight to walk.

Notes

• * 1.1

  John 17.••
• * 1.2

  The Way to the true Knowledge of God.
• * 1.3

  Jewish Do∣ctors and Pharisees resist Christ.
• * 1.4

  John 7.48, 49.
• * 1.5

  Epictetus.
• * 1.6

  Mat. 11 27.
• * 1.7

  Revelati∣ons by Apostate Christians rejected
• * 1.8

  Knowledge Spiritual and Literal distin∣guished.
• * 1.9

  Ang. ex Tract Epis. Joh. 3.
• * 1.10

  Clem Alex. l. 1. Strom.
• * 1.11

  P••aedag.
• * 1.12

  Tertullian. Lib. de ve∣land. Vir∣ginibus, cap. 1.
• * 1.13

  Hieron. E∣pi. Paulin. 103.
• * 1.14

  Athan. de I••ca••nat. V••rbi Dei.
• * 1.15

  Greg M•• Ho•• 〈◊〉〈◊〉 the Gospel.
• * 1.16

  Cyril. Alex. in•• sa••. lib. 13. c. 3.
• * 1.17

  Bernard. in Psal ••4.
• * 1.18

  Lutherus.
• * 1.19

  Phil. Me∣lancthon.
• * 1.20

  By the Spi∣rit alone God is known.
• * 1.21

  Dr. Smith of Cam∣bridge, con∣cerning Book-Divi∣nity.
• * 1.22

  Apostacy and a false Knowledge introduced
• * 1.23

  Christiani∣ty is be∣come an Art, ac∣quired by humane Science and Industry.
• * 1.24

  By Revela∣tion is the true Know∣ledge of God.
• * 1.25

  Abel, Seth, Noah, &c. infra••ed.
• * 1.26

  Assert. I. Proved.
• * 1.27

  John 1.1, 2, 3.
• * 1.28

  Eph. 3.9.
• * 1.29

  Assert. II.
• * 1.30

  Proved.
• * 1.31

  Proof 1.
• * 1.32

  The Things of God are known by the Spirit of God.
• * 1.33

  No Man can call Jesus Lord, &c.
• * 1.34

  Spiritual Truths are Lyes spoken by Carnal Mlen.
• * 1.35

  Like the pratling of a Parrot.
• * 1.36

  Assert. III.
• * 1.37

  Proved.
• * 1.38

  That Reve∣lation is by the Spirit of God.
• * 1.39

  Sanctum Sancterum
• * 1.40

  None shut out from this Imme∣diate Fel∣lowship.
• * 1.41

  Assert. IV.
• * 1.42

  Proved.
• * 1.43

  What Faith is?
• * 1.44

  The Object of Faith, Deus Lo∣quens.
• * 1.45

  Noah's Faith.
• * 1.46

  Abraham's Faith.
• * 1.47

  The Mini∣stry of An∣gels, speak∣ing in the appearance of Men to the Saints of old.
• * 1.48

  Revela∣tions by Dreams and Visions
• * 1.49

  The Spirit speaks to the spiritu∣al Ear, not to the out∣ward.
• * 1.50

  Assert. V. Proved.
• * 1.51

  The Faith of the Saints of old, the same with ours.
• * 1.52

  Christians are now to be led by the Spirit, in the same manner as the Saints of old.
• * 1.53

  Query I.
• * 1.54

  Who is this Comforter?
• * 1.55

  Nonsensical Consequen∣ces from the Socinians belief of the Scrip∣tures being the Spirit.
• * 1.56

  Query II. Where is his place?
• * 1.57

  The Spirit within, the main Token of a Chri∣stian.
• * 1.58

  The great and nota∣ble Acts that have been and are per∣formed by the Spirit in all Ages.
• * 1.59

  Calvin of the Necessi∣ty of the Spirit's In-dwelling in us.
• * 1.60

  Without the Spirit's Presence, Christan∣ity must cease.
• * 1.61

  Query III.
• * 1.62

  What is the Work of the Spirit?
• * 1.63

  John 16.13. and 14.26.
• * 1.64

  The Spirit the Guide.
• * 1.65

  A perpetual Ordinance to God's Church and People.
• * 1.66

  Arg. I.
• * 1.67

  Arg. II.
• * 1.68

  The Lead∣ings of the Spirit.
• * 1.69

  1. Immedi∣ately.
• * 1.70

  2. Ob∣jectively.
• * 1.71

  The Diffe∣rence be∣tween the Outward and Inward Law.
• * 1.72

  The Gospel Dispensa∣tion more glorious than that of the Law.
• * 1.73

  The Anoin∣ing recom∣mended as.
• * 1.74

  Common.
• * 1.75

  Certain.
• * 1.76

  The Cer∣tainty of the Spirit's Guidance proved.
• * 1.77

  —By Expe∣rience.
• * 1.78

  The Absur∣dity of the Conse∣quence.
• * 1.79

  1. Instances of Tradi∣tion.
• * 1.80

  Euseb. Hist. Eccles. lib. 5. c. 26.
• * 1.81

  Conc. Flor. Sess. 5. de∣creto quo∣dam Conc. Eph. Act. 6. Sess 11. & 12. Con∣cil. Flor. Sess. 18.20. Conc Flor. Sess. 21. p. 480. & seqq.
• * 1.82

  3. Of Rea∣son.
• * 1.83

  The debates hence aris∣ing betwixt the old and late Philo∣sophers.
• * 1.84

  Anabap∣tists for their wild Practices, and Pro∣testants and Papists for their Wars and Bloodshed, each pre∣tending Scripture for it.
• * 1.85

  Tradition, Scripture, and Reason made a Co∣ver for Per∣secution & Murder.
• * 1.86

  Examples of Popish Cruelties.
• * 1.87

  Protestant Violences and Perse∣cutions in Scotland, England & Holland.
• * 1.88

  Lutheran Seditions against the Reformed Teachers, & Assault upon the Marquess of Bran∣denburgh, &c. in Germany.
• * 1.89

  Let none re∣ject the Cer∣tainty of the Unerr∣ng Spirit of God, because of false Per∣tenders to it.
• * 1.90

  The Self-Evidence of the Spirit.
• * 1.91

  The Spirit contradicts not Scrip∣ture, nor right Rea∣son.
• * 1.92

  Natural Demon∣strations from A∣stronomy and Geo∣metry.
• * 1.93

  Immediate Revelation of all Chri∣stian Faith, the Im∣moveable Foundation
• * 1.94

  Papists Foundation their Church and Tradition, Why?
• * 1.95

  Protestants and Socini∣ans make the Scrip∣tures their Ground & Foundation Why?
• * 1.96

  Christians by Name, and not by Nature, hold Reve∣lation cea∣sed, con∣trary to Scripture.
• * 1.97

  Who wants his Sight, sees not the Light.
• * 1.98

  John 16.13 Rom. 8.14
• * 1.99

  The Holy Scriptures the most Excellent Writings in the World.
• * 1.100

  Calvin's Testimony, That the Scriptures Certainty is from the Spirit.
• * 1.101

  The Confes∣sion of the French Churches.
• * 1.102

  Churches of Holland assert the same.
• * 1.103

  Westmin∣ster Confes∣sion the same.
• * 1.104

  Apocripha.
• * 1.105

  Conc. Laod. Can. 59 in Cod. Ec. 163 Conc. Laod. held in the Year 364. excluded from the Canon Eccl. the Wisdom of Solo∣mon, Ju∣dith, Tobi∣as, the M••cca∣bees, which the Council of Car∣thage, held in the Year 399, recei∣ved.
• * 1.106

  The Scrip∣tures are not the principal Ground of Truth.
• * 1.107

  Neither are they the primary Rule of Faith and Manners.
• * 1.108

  That the Spirit is the Rule.
• * 1.109

  Wherein the Law and Gospel differ.
• * 1.110

  The Scrip∣ture not the Rule.
• * 1.111

  That which is good for one to do, may be sin∣ful to ano∣ther.
• * 1.112

  Diversities of Gifts.
• * 1.113

  Of Faith and Salva∣tion can the Scripture assure thee?
• * 1.114

  The Heart of Man de∣ceitful.
• * 1.115

  The Inward Testimony of the Spirit the Seal of Scripture. Promises.
• * 1.116

  That the Scriptures are not the chief Rules
• * 1.117

  1. Deaf Peo∣ple, Chil∣dren and Idiots In∣stanced.
• * 1.118

  2. Papists conceal the Second Com∣mandment from the People.
• * 1.119

  3. The Un∣certainty of the Inter∣preters of the Scrip∣tures, and their Ad∣ulterating it.
• * 1.120

  Pliero. Ep. 28. ad Lucin. p. 247.
• * 1.121

  Epiph. in Anacnor. Tom. Oper.
• * 1.122

  The vari∣ous Lecti∣ons of the Hebrew Character, &c.
• * 1.123

  Wrong Translati∣ons of Scrip∣tures dis∣cerned in the Spirit, by the un∣learned in Letters.
• * 1.124

  The Saints mutual Comfort, is the same Spirit in all.
• * 1.125

  The Scrip∣tures a Looking-Glass.
• * 1.126

  The Scrip∣tures Work and Service
• * 1.127

  Logick.
• * 1.128

  The Scrip∣tures a se∣condary Rule.
• * 1.129

  To try all things, by what?
• * 1.130

  Search the Scriptures, &c.
• * 1.131

  The Bere∣ans search∣ing the Scriptures, make them not the on∣ly Rule to try Do∣ctrines.
• * 1.132

  The Athe∣nians in∣stanced.
• * 1.133

  Gal. 1.8.
• * 1.134

  A new Re∣velation is not a new Gospel.
• * 1.135

  Books Ca∣nonical.
• * 1.136

  ••oks lost.
• * 1.137

  Whether the Epistle of James be Authen∣tick, and how to know it.
• * 1.138

  What it means to add to the Scriptures.
• * 1.139

  Rom. 5.12, ••5.
• * 1.140

  Eph. ••
• * 1.141

  Augustin's Zeal a∣gainst Pe∣lagius.
• * 1.142

  Part I.
• * 1.143

  Adam's ••all.
• * 1.144

  Guilt not ascribed to Adam's Po∣sterity.
• * 1.145

  Every Ima∣gination of the Natu∣ral Man is evil.
• * 1.146

  The Heart of Man de∣ceitful.
• * 1.147

  Rom. 3.10. Psal. 14 34 & 53. 2, &c.
• * 1.148

  Man's E∣state in the Fall.
• * 1.149

  By what nature the Gentiles did do the things of the Law.
• * 1.150

  The natu∣ral Man discerneth not, &c.
• * 1.151

  Mat. 7.16
• * 1.152

  The Gent∣iles Spirit∣ual Na∣ture, in do∣ing the Law.
• * 1.153

  Socinians exalting the Light of the na∣tural Man.
• * 1.154

  The Ani∣mal Man is the same with Na∣tural.
• * 1.155

  The Ratio∣nal Man, in the Na∣tural State excluded from dis∣cerning the things of God.
• * 1.156

  Infants, no Sin impu∣ted to the••
• * 1.157

  Th•• ••bso∣lute Decree of Election, springs from Self-Love.
• * 1.158

  To Infants there is no Law, so no Transgres∣sion.
• * 1.159

  Infants bear not Adam's Transgres∣sion.
• * 1.160

  Conceived in Sin, answered.
• * 1.161

  Death, the Wages of Sin, an∣swered.
• * 1.162

  Original Sin no Scripture Phrase.
• * 1.163

  Ezek. 12.32. and 33.11.
• * 1.164

  1 Cor. 12.17
• * 1.165

  Heb. 2.9.
• * 1.166

  Absolute Reproba∣tio••, that horrible & blasphe∣mous Do∣ctrine de∣scribed.
• * 1.167

  This Do∣ctrine a Novelty.
• * 1.168

  The Rise of it.
• * 1.169

  1. It's high∣ly injuri∣ous to God, in making him the Author of Sin.
• * 1.170

  Calvin in cap. 3. Gen. Id. 1 Inst. c. 18. S. 1. Id lib. de Praed. Id. lib. de Pro∣vid. Id. Inst. cap 23. S. 1.
• a 1.171

  Beza lib. de Praed.
• b 1.172

  Id. de Praed. ad. Art. 1.
• c 1.173

  Zanch. de Ex••ae at q. 5 Id l. b. 5.
• d 1.174

  Nat D••i cap 2. de Praed.
• d 1.175

  Faraeus lib 3. de Amis. grat. c. 2. ibid. c. 1.
• e 1.176

  Martyr in Rom.
• f 1.177

  Z••ing. li••. de Prov. c. 5.
• g 1.178

  Resp ad Vorst. part 1. p. 120.
• * 1.179

  2. It makes God de∣light in the Death of a Sinner.
• * 1.180

  3. It rend∣ers Christ's Mediation ineffectual.
• * 1.181

  4. It makes the Gospel a Mock.
• * 1.182

  5. It makes the Coming of Christ, an Act of Wrath.
• * 1.183

  6. It renders Mankind in a worse Condition than the Devils—
• * 1.184

  Than the Israelites under Pha∣raoh.
• * 1.185

  Tantalus his Con∣dition.
• * 1.186

  Christ tasted Death for every Man.
• * 1.187

  Christ's Re∣demption Universal, contrary to the Doc∣rine of Absolute Reproba∣tion.
• * 1.188

  The Gospel is preached to every Man.
• * 1.189

  The Absur∣dity of that Doc∣trine of Absolute Reproba∣tion.
• * 1.190

  To Pray for all; for Christ died for all—
• * 1.191

  —And will have all Men to be saved.
• * 1.192

  Our Ad∣versaries false Doc∣trine of a great part of Man∣kind being pre-ordain∣ed for Damnati∣on, refuted
• * 1.193

  Adversa∣ries Com∣ment upon the Word, the Whole World.
• * 1.194

  The Hea∣thens invi∣ted to Sal∣vation; none pre∣destinated to Dam∣nation.
• * 1.195

  The Testi∣monies of the Doctors & Fathers of the first Church, that Christ died for all.
• * 1.196

  The cause of remain∣ing in Darkness.
• * 1.197

  The Sun-Beams shut out, heat not.
• * 1.198

  Pelazian Errors.
• * 1.199

  Extreams fallen into by some, making God the Author of Sin.
• * 1.200

  Epist. Hist. Eccl. Lucas O••an C••t. 16.14 cap. 32.
• * 1.201

  Remon∣strants Opi∣nion strengthens the precise Decree of Reproba∣tion.
• * 1.202

  None by an irrevocable Decree, ex∣cluded from Sal∣vation.
• * 1.203

  The more full Disco∣very of the Gospel re∣served to this our Age.
• * 1.204

  Proposi∣tion I.
• * 1.205

  A Day of Visitation to all.
• * 1.206

  A Measure of Light in all.
• * 1.207

  God's Sal∣vation wrought by the Light in all.
• * 1.208

  Conse∣quences, 1.
• * 1.209

  Cons. 2.
• * 1.210

  Cons. 3.
• * 1.211

  Cons. 4.
• * 1.212

  Cons. 5.
• * 1.213

  Cons. 6.
• * 1.214

  Cons. 7.
• * 1.215

  Cons. 8.
• * 1.216

  Cons. 9.
• * 1.217

  Cons. 10.
• * 1.218

  Cons. 11.
• * 1.219

  Cons. 12.
• * 1.220

  Our Ad∣versaries unmerciful Assertion of God.
• * 1.221

  Qu. 1.
• * 1.222

  The Stat∣ing of the Question.
• * 1.223

  That many may out∣live the Day of God's Visi∣tation.
• * 1.224

  Qu. 2.
• * 1.225

  The Light, what it is, and its Pro∣perties de∣scribed.
• * 1.226

  That the Fulness of the God-head dwells in Christ bodily, &c.
• * 1.227

  Qu. 3.
• * 1.228

  That the Light is a Spiritual Substance, which may be felt in the Soul, and appre∣hended.
• * 1.229

  The Degrees of its Ope∣ration in the Soul of 〈◊〉〈◊〉.
• * 1.230

  Qu. 4.
• * 1.231

  That Re∣mission of Sins is only and alone by Christ.
• * 1.232

  The History is profita∣ble with the My∣stery.
• * 1.233

  Qu. 5.
• * 1.234

  How Christ is in all Men.
• * 1.235

  Christ crucified in Man by Iniquities.
• * 1.236

  The Facul∣ties of Mans Rea∣son.
• * 1.237

  Antichrist in the Tem∣ple of God.
• * 1.238

  The Divine Light, and Natural Reason di∣stinguished.
• * 1.239

  The Light distin∣guished from Man's natural Conscience.
• * 1.240

  Conscience defined.
• * 1.241

  Example of a Turk.
• * 1.242

  Example of a Papist
• * 1.243

  The Na∣tural Con∣science Compared to a Lan∣thorn, and the Light of Christ the Candle.
• * 1.244

  The Wait∣ing upon the Mo∣vings of the Light and Grace.
• * 1.245

  Mat. 24.27.
• * 1.246

  John. 3.8.
• * 1.247

  Qu. 7.
• * 1.248

  The Light's Operation in order to Salvation.
• * 1.249

  The Exam∣ple of a Di∣seased Man and the Physician.
• * 1.250

  The Exam∣ple of Men lying stupi∣fied in a dark P••t, and their Deliverer.
• * 1.251

  A Simile of the Sun's melting and hard∣ening &c. power.
• * 1.252

  All have Grace suf∣ficient for Salvation given them of God.
• * 1.253

  Predestina∣tion to Sal∣vation, and Pre-or∣dination to Destru∣ction. Answered.
• * 1.254

  Prop. I. Proved.
• * 1.255

  Those that perish had a Day of Mercy of∣fered them.
• * 1.256

  Instances. 1. Cain.
• * 1.257

  2. The Old World.
• * 1.258

  God is Long-suffe∣ring, and long wait∣ing to be Gracious unto all—
• * 1.259

  —In order to save them.
• * 1.260

  Some things in Paul's E∣pistles hard to be understood.
• * 1.261

  God's Spirit strives in the Wicked.
• * 1.262

  The Vine∣yard plant∣ed, brought forth wild Grapes.
• * 1.263

  Christ's La∣mentation over Jeru∣salem.
• * 1.264

  God har∣dens, when?
• * 1.265

  The one Ta∣lent was sufficient.
• * 1.266

  Cyril, Alex.
• * 1.267

  The Cause of Man's re∣maining in Darkness, the closing his Eyes.
• * 1.268

  The Obsti∣nate jews had a day.
• * 1.269

  Prop. II. Proved.
• * 1.270

  The Light enlight∣ning every Man &c.—
• * 1.271

  Observ. 1.
• * 1.272

  —Not to a certain number of Men, but every Man.
• * 1.273

  The Light dispelling Darkness, bege••s Faith.
• * 1.274

  The Light is Superna∣tural, Sav∣ing, and Sufficient.
• * 1.275

  Observ. 2.
• * 1.276

  The Dark∣ness is Man's na∣tural State and Con∣dition.
• * 1.277

  Observ. 3.••
• * 1.278

  Whether Christ's outward Person was the Light?
• * 1.279

  The Light of Christ is not Christ's outward Man or Person.
• * 1.280

  Cyrillus Alexand∣rinus Upon John lib 1. chap. 11.
• * 1.281

  The Son en∣lightens; but Man through negligence buries Illu∣mination▪
• * 1.282

  Grace no natural 〈◊〉〈◊〉.
• * 1.283

  The Seed of the King∣dom is sown in se∣veral sorts of Grounds without di∣stinction.
• * 1.284

  The Light is the Gos∣pel, the Power of God prea∣ched in e∣very Crea∣ture under Heaven.
• * 1.285

  The out∣ward Crea∣tion may beget a Perswasion in Man of an Eternal Power o•• Vertue.
• * 1.286

  The Divine Preacher (the Word nigh) hath s••nded in the Ears and Hearts of all M••n.
• * 1.287

  Before whom all things are manifest.
• * 1.288

  And every Thought and Intent of the Heart.
• * 1.289

  The Faith∣ful Witness.
• * 1.290

  A Leader and Com∣mander.
• * 1.291

  A two-edged Sword.
• * 1.292

  A Fire and a Ham∣mer.
• * 1.293

  Clem. Alex.
• * 1.294

  The Ga∣thering unto the one and a∣lone Love.
• * 1.295

  The En∣lightning Word.
• * 1.296

  Just. Mar∣tyr.
• * 1.297

  Auth. de voc. Gen••.
• * 1.298

  Proved.
• * 1.299

  God's Sal∣vation wrought by the Light in all.
• * 1.300

  1 Part.
• * 1.301

  2 Part.
• * 1.302

  1 Part. Proved.
• * 1.303

  The New Birth (or Regenera∣tion) com∣eth not by the out∣ward Knowledge of Christ.
• * 1.304

  —But by the Work of Light and Grace in the Heart.
• * 1.305

  The King∣dom of God is in the Seed, in the Hearts of a•• Men.
• * 1.306

  Calvinists, Papists, Arminians and Soci∣nians Er∣rors, ••∣i••g the Light to be saving.
• * 1.307

  The Mean∣ness of Christ's Ap∣pearance in the Flesh.
• * 1.308

  The Nature of the Light.
• * 1.309

  The Wise and learn∣ed in the Nation, Cruc••ers of Christ.
• * 1.310

  None are sa••ed by the Know∣ledge of the History, but by the Op∣eration of the Light of Christ in the Mystery
• * 1.311

  Contentiors 〈◊〉〈◊〉 it out∣ward Obser∣vations, and Lo here's.
• * 1.312

  The Call of God to 〈◊〉〈◊〉 Christen∣dom.
• * 1.313

  2. Part. Proved.
• * 1.314

  That many by the Light may b•• sa∣ved, that have not the out∣ward Knowledge of Christ.
• * 1.315

  The Saving Grace of God, teach∣ing the whole Duty of Man.
• * 1.316

  The Absur∣dity of our Adversa∣ries com∣ment upon the word All, deny∣ing Grace to be Sa∣ving. Tit. 2.11.
• * 1.317

  Even the H••at ••s may be sa∣ved by the Light.
• * 1.318

  The Literal Knowledge of Christ is not sav∣ing his the R•• Ex∣perimented.
• * 1.319

  The out∣ward Knowledge not essen∣tial to Sal∣vation: Instance, Infants & deaf Per∣sons.
• * 1.320

  A Chinees or Indian excusable for not knowing the History of the Death of Christ, &c.
• * 1.321

  God re∣garded the Prayers of Cornelius, a stranger to the Law.
• * 1.322

  From what Scripture and Job learn his excellent knowledge?
• * 1.323

  Job's Friends, their excel∣lent Say∣ings.
• * 1.324

  The Gen∣tiles justi∣fied doing the Law.
• * 1.325

  Many wanting the History, were sensi∣ble of the Loss by A∣dam and Salvation come by Christ in themselves
• * 1.326

  How little the Je••s knew Christ mistaking the Prophets
• * 1.327

  The Hea∣thens were sensible of the Loss re∣ceived by Adam.
• * 1.328

  Heathen Philoso∣phers Di∣vine Know∣ledge. Plato. Pithag. Plotin.
• * 1.329

  Cicero calls it an Innate Light. Lactan. In Sect.
• * 1.330

  Philoso∣p••r's Whence so called?
• * 1.331

  Phocylides
• * 1.332

  Socrates a Christian, &c.
• * 1.333

  Clem. Al.
• * 1.334

  August. de Civ. D••i.
• * 1.335

  Lud. Vives
• * 1.336

  The Plato∣nists saw the Word in the be∣ginning; which was Light.
• * 1.337

  Hai Ebn Yokdan.
• * 1.338

  The Su∣pr••am In∣tellect en∣joyed by the Mind of Man.
• * 1.339

  The Day of the Lord proclaimed
• * 1.340

  Augustin trembled at the In∣shinings of the Light unto him; and why?
• * 1.341

  Buchanan testifying to the Light.
• * 1.342

  Jew and Gentile, Scythian and bar∣barian, Partakers of the Sal∣vation of Christ.
• * 1.343

  Observ. 1.
• * 1.344

  The Method of Justifi∣cation tak∣en by the Church of Rome.
• * 1.345

  The Pope's Doctrine of Merits, the most benefi∣cial of all his Reve∣nues.
• * 1.346

  Papists Ju∣stification depends upon the Pope's Bulls
• * 1.347

  Their Sa∣craments.
• * 1.348

  Papists Pennance.
• * 1.349

  Papist-In∣dulgences.
• * 1.350

  Papists-Mass, what it is?
• * 1.351

  Luther and the Protest∣ants oppo∣sing the Pope's Doc∣trine of Works, fell into the other Ex∣tream, of no Good Works ne∣cessary to Justifica∣tion.
• * 1.352

  Papists De∣vice to get Money.
• * 1.353

  Papists Be∣lief of Ju∣stification meets in the same Centre with the—
• * 1.354

  —Prote∣stants Be∣lief.
• * 1.355

  So saith the West∣minster Confession of Faith, Chap. 11. Sect. 1.
• * 1.356

  State of the Contro∣versy.
• * 1.357

  Expl. 1.
• * 1.358

  Justifica∣tion springs of and from the Love of God.
• * 1.359

  Expl. 2.
• * 1.360

  Christ gi∣ving him∣self a Sacri∣fice for us.
• * 1.361

  Expl. 3.
• * 1.362

  To Rem∣ission of Sins.
• * 1.363

  The only Mediator betwixt God and Man.
• * 1.364

  A Twofold Redemp∣tion.
• * 1.365

  1. The Re∣demption of Christ without us.
• * 1.366

  2. The Re∣demption wrought by Christ in us.
• * 1.367

  Eph. 2.15. 1 Joh 4.10. Ezek. 16.6. 1 Pet. 2.22.24. & 3.18.
• * 1.368

  Titus 2.14. Phil. 3.12.
• * 1.369

  Expl. 4.
• * 1.370

  The Forma∣tion of Christ in us begets good Works.
• * 1.371

  Christ's O∣bedience, Righteous∣ness, Death and Suffer∣ings, are ours.
• * 1.372

  Expl. 5.
• * 1.373

  Good Works are not ex∣cluded Ju∣stification.
• * 1.374

  Position 1.
• * 1.375

  Position 2.
• * 1.376

  Position 3.
• * 1.377

  Good Works are Causa sine qu•• non—of Justifica∣tion.
• * 1.378

  Position 1.
• * 1.379

  The Effica∣cy of Christ's Death to redeem Man out of Evil.
• * 1.380

  I do not only speak con∣cerning Men before Con∣version, who afterwards are Converted, whom yet some of our Antagonists called Antinomians, do ••ver were Justified from the Begin∣ning; but also touching those, who (according to the common Opinion of Protestants) have been Converted: Whom albeit they confess, they persist always in some Misdeeds, and sometimes in haino••s Sins, as is manifest in Da∣vid's Adultery and Mur∣der; yet they assert to be perfectly and wholly Justi∣fied.
• * 1.381

  Pr. III.
• * 1.382

  Heb 11.6. John 3.18. Luke 13.3. Rom. 8.13.
• * 1.383

  Apoc. 2.5.
• * 1.384

  A Door of Mercy opened by Christ, upon Repen∣tance.
• * 1.385

  The Anti∣nomians Opinion of Reconcili∣ation and Justifica∣tion.
• * 1.386

  Christ's daily mak∣ing Inter∣cession for us.
• * 1.387

  The diffe∣rence be∣tween Re∣conciled to Christ, and Reconcil∣ing.
• * 1.388

  Heb. 7.26. 1 Pet. 2.22.
• * 1.389

  Men's I••∣••d Righteous∣ness 〈◊〉〈◊〉 refu∣t••.
• * 1.390

  Christ's Im∣puted Righteous∣ness not found in all the Bible.
• * 1.391

  Posit. II.
• * 1.392

  By Christ form'd within, we are Justi∣fied.
• * 1.393

  Justified, i. e. Being made Ju•• really, not by ••apu∣tation.
• * 1.394

  The Deri∣vation of the Word Justifie considered.
• * 1.395

  Justifi'd none are, while they actually remain Un∣just.
• * 1.396

  Paraeus de Just. cont. Bell. l. 2. c. 7 p. 4••
• * 1.397

  Holiness required; therefore good works are.
• * 1.398

  Justified, its proper Significa∣tion.
• * 1.399

  Justificati∣tion signi∣fys a mak∣ing Just.
• * 1.400

  Thysius Disp. de Just. Thes. 3.
• * 1.401

  Zanchius in cap. 2. ad Eph. ver 4 loc. de Just.
• * 1.402

  H. Bulling.
• * 1.403

  Righteous∣ness the on∣ly Medium by which from our Calling we pass to Glo∣rification.
• * 1.404

  D. Cham. Tom. 3. de Sanct. l 10. p. 1.
• * 1.405

  Beza in c. 3. ad Tit. vers. 7.
• * 1.406

  Melanct. in Apol Conf. Aug.
• * 1.407

  Borae. in Gen. C. 15. ad verb. Credidit Abraham Deo. p. 161
• * 1.408

  Idem. lib. 3. Reg. cap. 9. v 4. p. 681.
• * 1.409

  Bucerus in Rom. 4. ad ver. 16.
• * 1.410

  Righteous∣ness, a Con∣formity to the Image of the First-Begotten.
• * 1.411

  W. Forbes, in Con∣siderat. Modest. de Just. lib. 2. Sect. 3.
• * 1.412

  How God justifies the Wicked.
• * 1.413

  Calvin. Inst. l. 3. c. 11. Sect. 15.
• * 1.414

  Chemni∣tius in Exam. Conc. Trid. de Just. p. 129.
• * 1.415

  Zanchius in cap. 2. ad Eph. ver. 4. loc. de Just. Thes. 13.
• * 1.416

  Assert. I.
• * 1.417

  Christ re∣vealed and formed in the Soul of a Man, is the formal Cause of Man's Ju∣stification.
• * 1.418

  The Imme∣diate Cause of Justifi∣cation is the Inward work of Regenera∣tion.
• * 1.419

  Pr. III.
• * 1.420

  The Cause of Repro∣bation is Christ not known by inward Re∣velation.
• * 1.421

  Christ by his Death and Suffer∣ings has open'd a way for our Recon∣ciliation.
• * 1.422

  Borhaeus in Gen. p. 162.
• * 1.423

  The Testi∣monies of Famous Protestants of Inward Justifica∣tion.
• * 1.424

  Inuncun.
• * 1.425

  Zuinglius.
• * 1.426

  Estius.
• * 1.427

  R. Baxter.
• * 1.428

  Posit. III
• * 1.429

  That ••rks a•• 〈…〉〈…〉.
• * 1.430

  Not the Sa••s, ••t the D•• are ••s••d.
• * 1.431

  Unprofita∣ble Ser∣vants.
• * 1.432

  God need∣eth no∣thing.
• * 1.433

  These that had impro∣ved their Talents, were called good and faithful Servants.
• * 1.434

  The Works of the Gos∣pel, or Grace, dis∣tinguished from that of the Law.
• * 1.435

  The occa∣sion of the Apostle's speaking of 〈◊〉〈◊〉 of the Law, which are ex••d.
• * 1.436

  The useful∣ness and necessity of good Works.
• * 1.437

  Justified not by our legal Per∣formances, but the 〈◊〉〈◊〉 of the Spirit.
• * 1.438

  Not We, but Christ in us, is the Worker of Righteous∣ness.
• * 1.439

  What sort of Righte∣ousness is as filthy Rags.
• * 1.440

  Calvin's and others, their sense concerning Isai. 64.6. of our Rig∣hteousness.
• * 1.441

  Musculus.
• * 1.442

  (Bertius) Episto•• praefixae dissert∣ann.
• * 1.443

  Jam Cor∣••. Apolog. Impress. Paris. 1597 page 78.
• * 1.444

  Were the Miracles and Works of the Apo∣stles, wrought by the Power of Christ in them, impure & imperfect?
• * 1.445

  Am. Pol∣anus.
• * 1.446

  Our Doct∣rine of Ju∣stification and Works, is not Po∣pery.
• * 1.447

  Gentiletus Ex Im∣press. Genev. 15.16.
• * 1.448

  Zanchius.
• * 1.449

  G. Ames. in Medulla S. Theo∣logiae, l. 2. c. 1. Thes. 30.
• * 1.450

  R. Baxter.
• * 1.451

  Of the Merit and Reward of Works.
• * 1.452

  GOD Re∣wards the Good Works of his Chil∣dren.
• * 1.453

  Conference of Olden∣burgh.
• * 1.454

  G. Vossius of the word Merit.
• * 1.455

  Job 8.13.
• * 1.456

  The Hope of the ••p••∣crite shall perish, but Gr••ce is to the Humble
• * 1.457

  These are the Words of the Westmin∣ster larger Catechism.
• * 1.458

  Whether it is possible to keep the Command∣ments of God?
• * 1.459

  Part I.
• * 1.460

  Contro∣versy sta∣ted.
• * 1.461

  1. Natural Knowledge
• * 1.462

  2. The New Birth.
• * 1.463

  3 Growth in Perfection.
• * 1.464

  He that improved his Two Talents, was no∣thing less accepted, than be with the ••e.
• * 1.465

  4. Wiles of the Enemy.
• * 1.466

  Every Sin weakens a Man in his Spiritual Condition, but doth not destroy him alto∣gether.
• * 1.467

  5. Righte∣ousness made Na∣tural.
• * 1.468

  Part II. Sect. 1.
• * 1.469

  Sect. 2.
• * 1.470

  Sect. 3.
• * 1.471

  Sect. I. Proof 1.
• * 1.472

  The Doct∣rine of pleading for Sin Term of Life, ab∣surd.
• * 1.473

  Hab. 1.13.
• * 1.474

  Hath God's Wisdom been want∣ing to pre∣pare a Means to serve and worship him per∣fectly?
• * 1.475

  Proof II. Its Inconsi∣stency with the Justice of God.
• * 1.476

  Who will give their Children a Stone, in∣stead of Bread?
• * 1.477

  Poorf III
• * 1.478

  The great and princi∣pal End of Christs Coming and Ap∣pearance was, for the removing of Sin, and to redeem us from all Iniquity.
• * 1.479

  The Devil dwells a∣mong the Reprobates
• * 1.480

  Pastors, Teachers and Scrip∣tures are given for the Perfect∣ing of the Saints.
• * 1.481

  Darkness and Light, Sin and Righteous∣ness, incon∣sistent to∣gether?
• * 1.482

  Prov. 17.15.
• * 1.483

  If all daily sin, where is the righ∣teous Man then, spok∣en of in Scripture?
• * 1.484

  The Blas∣phemy of the Ranters or Liber∣tines.
• * 1.485

  Sect. II. Proof I.
• * 1.486

  ••e ye per∣fect, &c. Keep my Command∣ments.
• * 1.487

  The Possibi∣lity of it.
• * 1.488

  The differ∣ence of the Law and Gospel.
• * 1.489

  Perfection, and free∣dom from Sin, at∣tained and made possi∣ble by the Gospel.
• * 1.490

  The Letter kills, and maketh not alive.
• * 1.491

  How we partake of Christ's Sufferings, and are made Con∣formable unto his Death.
• * 1.492

  Mat. 11.30 1 John ••.3.
• * 1.493

  Many have attained Perfection.
• * 1.494

  Enoch walked with God, and was perfect.
• * 1.495

  Sect. III.
• * 1.496

  If we say, we have no sin, &c. objected.
• * 1.497

  It is one thing, not to sin; and another thing, not to have Sin
• * 1.498

  Answ. 4.
• * 1.499

  Diversity of Seasons & Dispensa∣tions re∣spected.
• * 1.500

  Paul perso∣nates the Wretched Man, to shew them the Re∣deemer.
• * 1.501

  Whom Sin has con∣quered, he is no Con∣queror.
• * 1.502

  Can they that sin, be never freed from Sin?
• * 1.503

  Who fights, and not in hopes to overcome his Foe?
• * 1.504

  Praying for For∣giveness of Sin.
• * 1.505

  Testimonies of the Fa∣thers con∣cerning Perfection, or Freedom from Sin.
• * 1.506

  Jerom.
• * 1.507

  Augustine.
• * 1.508

  Gelasius.
• * 1.509

  That by the Gift of God all things are possible.
• * 1.510

  Conclusion
• * 1.511

  Phil. ••.14.
• * 1.512

  Pr••s. for∣ward to the Mark, t•• Prize and ••or∣ing.
• * 1.513

  I. A falling from Grace by Disobe∣dience, t••inced.
• * 1.514

  II. The Doct∣rine of ••∣••tion and Reprobati∣on is in∣consistent with Preaching, and daily Exhorta∣tion.
• * 1.515

  The Opini∣on of the Fathers concerning falling from Grace
• * 1.516

  A good & evil Consci∣ence.
• * 1.517

  Salvation is proposed upon cer∣tain Condi∣tions by us to be per∣formed.
• * 1.518

  The two Extreams some run into, by asserting a final fal∣ling or not falling from Grace impossible.
• * 1.519

  I. Watchful∣ness and Diligence is of Indis∣pensible ne∣cessity to all.
• * 1.520

  II. A Con∣dition at∣tainable in this life, from which there is no falling away.
• * 1.521

  III. A certain Assurance and Esta∣blishment given of God to ma∣ny of his Saints and Children.
• * 1.522

  The Gospel to be preach'd freely. Mat. 10.••.
• * 1.523

  The Church of God is the spiritu∣al Body of Christ.
• * 1.524

  The Etymo∣•• of the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Church, and Signi∣fication of it.
• * 1.525

  No Salva∣tion with∣out the Church
• * 1.526

  What the Church is.
• * 1.527

  Turks and Jews m•• b•• Members of this Church.
• * 1.528

  II. The Defini∣tion of the Church of God, as gathered into a visi∣ble Fellow∣ship.
• * 1.529

  How to be∣came a Member of that Church
• * 1.530

  The out∣ward Pro∣fession of the Mem∣bers of the true Church
• * 1.531

  The Mem∣bers of the Antichri∣stian Church in the Aposta∣cy, their empty Pro∣fession.
• * 1.532

  The Decay of the Church.
• * 1.533

  When men became Christians by Birth, & not by Con∣version, Christiani∣ty came to be lost.
• * 1.534

  As was betwixt the Bishop of Rome, and the Bishop of Con∣stantino∣ple.
• * 1.535

  In the Church of Rome are no less Su∣perstitions and cere∣monies in∣troduced, than were either a∣mong Jews or Heathens
• * 1.536

  Whether, and what Difference there is be∣twixt the Protestants and Papists in Super∣stitions?
• * 1.537

  i. e. Na∣tional.
• * 1.538

  The Pro∣testant Church, how they become Members thereof.
• * 1.539

  Christianity chiefly con∣sists in the Renewing of the Heart
• * 1.540

  A Popish, corrupt Mi∣nistry, all Evils fol∣low.
• * 1.541

  Like Priest, like People.
• * 1.542

  Hose•• 4 9.
• * 1.543

  Quest. I.
• * 1.544

  The Call of a Minister, and where∣in it con∣sisteth.
• * 1.545

  1. The ne∣cessity of an Inward Call to make a man a Christian.
• * 1.546

  2. The Mi∣nistry of the Spirit requires the Opera∣tion and Testimony of the Spi∣rit.
• * 1.547

  3. Under the Law the People needed not to doubt, who should be Priests and Mini∣sters.
• * 1.548

  4 Christ the Door.
• * 1.549

  John 10.1.
• * 1.550

  Succession pleaded by the false Church from Christ and his Apostles.
• * 1.551

  The Call of the Spirit preferred to any other by Primitive Protestants
• * 1.552

  Succession
• * 1.553

  Modern Protestants denying the Call of the Spirit.
• * 1.554

  Who gives him∣self out, Doctor and Professor of Sacred The∣ology at Franequer.
• * 1.555

  Absurdi∣ties Pro∣testants fall into, by deriving their Mi∣ni••try thro' the Church of Rome.
• * 1.556

  Luther affirmed, that a Wo∣man might be a Preacher.
• * 1.557

  The pre∣tended Suc∣cession of Papists & Protest∣ants ex∣plained.
• * 1.558

  The Jews of Error of Abraham's outward Succession.
• * 1.559

  Mat. 12.4•• &c. Mark 3.33. &c.
• * 1.560

  The Form (of Godli∣ness) is en∣tail'd to the Power and Substance, and not the Substance to the Form
• * 1.561

  Succession 〈◊〉〈◊〉 ••rrupted
• * 1.562

  The Living Members make the Church: Life lost, the Church i•• ceasing.
• * 1.563

  Judas sell from his Ministry by Trans∣gression.
• * 1.564

  The Luke-warmness of the Church of Laodicea.
• * 1.565

  The Prote∣stants plead for a Succession inherent.
• * 1.566

  An Estate void of Heirship devolves to the Prince, ••one clai•• it but whom he sees meet to give it: So the Heir∣ship of Life is e••yed from Christ the true Heir.
• * 1.567

  1. The House of God is 〈◊〉〈◊〉 po••nted Nest; No 〈…〉〈…〉 nor Pretender ••re can rest.
• * 1.568

  2. Christ is the Head, his Bo•• un∣defiled.
• * 1.569

  What Fel∣lowship hath Christ with Belial?
• * 1.570

  2 Cor. 6.17, 18.
• * 1.571

  Priest's fri∣volous Di∣stinction of Enemies to God by Practice, and Mem∣bers of his Church by Office.
• * 1.572

  The Answer of a poor Rustick to a proud Prelate.
• * 1.573

  A Wither'd Branch can draw no Nourish∣ment; so has no Life nor Virtue,
• * 1.574

  A Living Head upon a Lif-less Body, what a Monster ••ould that be?
• * 1.575

  In the Life of Be∣nedict. 4. of John 16. of Sylvester 3. of Boni∣f••ce 8. of Steph. 6. of Joan 8. Also Onu∣phrius An∣notations upon this Papess (or Popess) to∣wards the end.
• * 1.576

  A differ∣ence object∣ed between a constitu∣ting Church and one as constituted
• * 1.577

  'Tis a De∣vice of Sa∣tan for Men to put the Spirit's leadin••s far off to former times.
• * 1.578

  Whether Mirac••es be now ne∣cessary to confirm the Gospel? John Bap∣tist and di∣vers Pro∣phets did none.
• * 1.579

  The Consti∣tution of the Inde∣pendent Church.
• * 1.580

  Gifted Bre∣thren.
• * 1.581

  Their Loss and Decay.
• * 1.582

  The Scrip∣ture gives no Call to Persons in∣dividual.
• * 1.583

  True Mini∣sters Qua∣lifications, Call and Title.
• * 1.584

  Their lay∣ing on of hands, a mock to God and man; a keeping the Shadow, whilst the Substance is wanting.
• * 1.585

  Quest. II
• * 1.586

  The Quali∣fications of a Minister.
• * 1.587

  Philosophy and School Divinity will never make a Gospel-Ministry.
• * 1.588

  a poor Laick instructed the Learned Taulerus.
• * 1.589

  God's Grace alone doth constitute a true and lawful Teacher.
• * 1.590

  Proof II. Arg. Who first must be a Member of the Body, and then Life is re∣ceived, and Vertue from the Head.
• * 1.591

  The Sheep of Christ, neither ought nor will hear the Stran∣ger▪ Voice.
• * 1.592

  The mini∣string must be by the Gift and Grace re∣ceived.
• * 1.593

  Good Stew∣ardship, Of what? Of God's a∣bounding Grace, which is the Ability & Steward∣ship re∣ceiv'd.
• * 1.594

  How can a Bishop have these Vertues without the Grace of God?
• * 1.595

  Whatsoe∣ver is done in the Church, without the Ministry of Gods Spi∣rit, is vain and wicked
• * 1.596

  Who is Ju∣das Iscari∣ot's Vicar?
• * 1.597

  Francis∣cus Lam∣bertus A∣venionensis in his book concerning Prophecy, Learning, Tongues, 〈…〉〈…〉 Spi∣rit of Pro∣phecy Argentor. excus. an. 1516. de prov. c. 24.
• * 1.598

  Heb. 5.4.
• * 1.599

  All have God's Grace, which Calls to Righte∣ousness, but all are not so leaven'd into its Na∣ture, to bring forth Fruits a bla••eless, holy Life.
• * 1.600

  So Nic. Arn••ldus Sect 32 upon The∣sis 4.
• * 1.601

  The false, not the true Prophets, want the Grace of God.
• * 1.602

  The Service under the Law was not purely Spiritual, but Figur∣ative; for the per∣formance of which, as they beho••'d to be puri∣fi'd from their out∣ward Pol∣lutions: So the Mini∣sters of the Gospel must be in∣wardly without blemish.
• * 1.603

  The Mini∣stry of the Disciples of Christ be∣fore the Work was finished was more Legal than Evan∣gelical.
• * 1.604

  Judas was immedi∣ately Called of Christ, & preached freely, which our Adversa∣ries will not do; altho' they make him a Pat∣tern of their Graceless Ministry, saying he had not the least Mea∣sure of God's Grace at that time.
• * 1.605

  Ibid Nic. Arnoldus.
• * 1.606

  What true Learning is?
• * 1.607

  The good Learning which is necessary to a true Minister.
• * 1.608

  Literature is first the Knowledge of Latin, Greek and Hebrew.
• * 1.609

  Before the Reforma∣tion the Prayers of the People were per∣formed in the Latin Tongue.
• * 1.610

  The Zeal and En∣deavours of the first Reformers Commend∣ed.
• * 1.611

  The Know∣ledge of Languages Commen∣dable, and Schools necessary.
• * 1.612

  The Papists Literature and Know∣ledge, espe∣cially the Jesuits.
• * 1.613

  The Spirit is the truest Interpreter of the Scrip∣tures, whe∣ther from the Origi∣nal Lan∣guages, or without them.
• * 1.614

  A poor Shoemaker that Could not rea••, refutes a Professor of Divini∣ty's false Assertions from Scrip∣ture.
• * 1.615

  2. Logick & Philo∣sophy not needful to a Preach••.
• * 1.616

  The use of Logick is to see its Emptiness.
• * 1.617

  Lucae Osi∣a•• ••st H••es lib 2 Cap. 5. Cert. 4.
• * 1.618

  An Hea∣then Phi∣losopher disputing with the ••i∣•• in the council of Ni••, was Converted to the Chri∣stian Faith by a•• igno∣rant old Man, whom they could not.
• * 1.619

  Natural Lo∣gick useful
• * 1.620

  3 Ethicks, or the M••∣•• Rules to Christians not needful
• * 1.621

  4 Physicks, and the Metap••∣si•• 〈…〉〈…〉 no Pr•• 〈◊〉〈◊〉 of the Truth.
• * 1.622

  III. T•• Learned School-Divinity obnoxious, a Moniter. A Letter-Knowledge Heath••∣iz'd
• * 1.623

  ••s needless Questions and endless Janglings.
• * 1.624

  Whereby Arrius fell into Error and Schism
• * 1.625

  The aposta∣sie, and its dangerous Conse∣quence.
• * 1.626

  Many of the Fathers do not only Contradict each other, but them∣selves also, and why?
• * 1.627

  Merchan∣dizing with the Scrip∣tures: What it is. See also 2 Pet. 2.3.
• * 1.628

  And this they call the Preach∣ing of the Word.
• * 1.629

  Thus Anti-Christ is Established above the Seed of the Kingdom.
• * 1.630

  How the De∣vil may be a Minister of the Priests Gos∣pel.
• * 1.631

  The Power of God by weak In∣struments restoring the Simpli∣city of Truth.
• * 1.632

  The Power∣ful Mini∣stry of Illiterate Men.
• * 1.633

  The Time of the Au∣thor's first Convince∣ment.
• * 1.634

  Job 28.2••.
• * 1.635

  Qu. III.
• * 1.636

  The Work of a Minister.
• * 1.637

  The Holy Spirit, a Spirit of Order, and not of Con∣fusion.
• * 1.638

  Popish Or∣ders and Offices.
• * 1.639

  Wars and Bloodshed about Church Govern∣ment.
• * 1.640

  The Ground and Cause thereof.
• * 1.641

  The Work of Antichrist and My∣stery of Ini∣quity.
• * 1.642

  Such as the Spirit sets apart to the Mini∣stry, their Brethren bear them.
• * 1.643

  The Clergy and Laicks.
• * 1.644

  Women may preach
• * 1.645

  Diversity of Names makes no distinct Offices; but which may cs-•• c••de, or be to∣gether in one Person.
• * 1.646

  Prophecy and P••o∣p••ing, its twofold significa∣tion.
• * 1.647

  To Prophe∣sie, a Pri∣viledge ••f T••a••s, and of all the Saints.
• * 1.648

  Who are Evange∣list and 〈◊〉〈◊〉 th••r any way term them∣selves so now a∣days.
• * 1.649

  Who is an Apostle?
• * 1.650

  They were not ••ted to such a Number.
• * 1.651

  Whether any Man be called an Apostle this Day.
• * 1.652

  Upon what Account John Knox was called the Apostle of Scotland
• * 1.653

  Liberty to Prophesy all have, by the Spirit.
• * 1.654

  The Elders take care for the Wi∣dows, the Poor and Fatherless.
• * 1.655

  The distin∣ction of Clergy and Laity not to be found in Scripture.
• * 1.656

  Their Gark
• * 1.657

  The Clergy's Study out of B••oks; the Gift of God neg∣lected.
• * 1.658

  The marred Church Compared to Thes∣us's pieced Boat.
• * 1.659

  The Abuse f••lowing the Distin∣ction of Lait•• and Clergy.
• * 1.660

  Both Prote∣sta••ts and Papists ex∣clude Me∣chanick Men from preaching, who great∣ly contri∣buted to the Refor∣mation.
• * 1.661

  Women's publick Preaching and Pray∣ing assert∣ed.
• * 1.662

  Acts 21.9.
• * 1.663

  Qu. IV.
• * 1.664

  Ministers Mainte∣nance.
• * 1.665

  The Mini∣sters Fo••d and their M••te∣n•• stated.
• * 1.666

  Against Constrained Mainte∣nance
• * 1.667

  Tithes were appointed for the Le∣vites, not for Gospel Preachers.
• * 1.668

  Reason 1. The Gospel freely to be preached, without so much a Year.
• * 1.669

  Nic. Arnol∣dus his an∣swer to Freely ye have re∣ceived, &c.
• * 1.670

  Simon Ma∣gus.
• * 1.671

  All things are set to sale at Rome, To Franequer apply'd.
• * 1.672

  Isai. 56.1••
• * 1.673

  Reason 2.
• * 1.674

  Meer Vo∣luntary Deeds, no Man can stint the••.
• * 1.675

  Paul's La∣bour was, that the Gospel might be without Charge.
• * 1.676

  Reason 3.
• * 1.677

  Paul Cover∣ed no Body's Silver or Gold.
• * 1.678

  Reason 4.
• * 1.679

  No Hireling fitting the Gospel of Christ.
• * 1.680

  Mic. 3.5.
• * 1.681

  Moderate 〈◊〉〈◊〉 ••ants and Papists exclaim a∣gainst the Excess of the Cler∣gy's Re∣venues
• * 1.682

  The Excess of the Priests and Bishops Revenues.
• * 1.683

  They want∣ed nothing, whom God sent; they Laboured with their Hands.
• * 1.684

  Mat. 10.14. If they re∣•• thy Test••mony, sh••e the D•• from off thy Feet.
• * 1.685

  The many a u••s Priests Mainte∣nance brings.
• * 1.686

  The Prote∣stants ha∣ving for∣saken the Pope, yet would not forsake the rich Popish Revenues.
• * 1.687

  1. The Cler∣gy's Cove∣tousness.
• * 1.688

  The Greedy Kirk, a Pro∣verb.
• * 1.689

  2. The Cler∣gy's Lux∣ury.
• * 1.690

  3 The Cler∣gy's Cruelty
• * 1.691

  Poor Wi∣dows M••te cannot escape the Priests greedy Hands.
• * 1.692

  The Work of Anti∣christ is Fury, Envy, Malice.
• * 1.693

  A Widow for the Title of 〈…〉〈…〉 Fo•• ••rs in Prison.
• * 1.694

  Some lost their Lives in nasty Holes, some wounded by the Priests, &c.
• * 1.695

  Whoso heap Teachers to them∣selves. let them pro∣vide their Stipend.
• * 1.696

  The Diffe∣rence be∣tween the Ministry of the Qua∣kers, and their Ad∣versaries.
• * 1.697

  The True Ministers Call.
• * 1.698

  True Mini∣sters Guide.
• * 1.699

  True Mini∣sters Work.
• * 1.700

  True Mini∣sters Hu∣mility.
• * 1.701

  True Mini∣sters Free Gift.
• * 1.702

  True Mini∣sters Life and Qua∣lification.
• * 1.703

  What the true Wor∣ship is that is accepta∣ble to God.
• * 1.704

  How to be performed.
• * 1.705

  Superstition and Will-Worship.
• * 1.706

  Idolatry.
• * 1.707

  True Wor∣ship and Duty to God-warde corrupted.
• * 1.708

  The Popish Mass (Ido∣latry) de∣nied, with all their Trumpery.
• * 1.709

  If Prote∣stants have made a perfect Re∣formation?
• * 1.710

  I. What Wor∣ship here is spoken of.
• * 1.711

  Ceremonies under the Law were not Essen∣tial to true Worship.
• * 1.712

  II. True Wor∣ship is not limited to Time, to Place or Person.
• * 1.713

  Necessity of Meetings.
• * 1.714

  •• Will-Worship doth limit the Spirit of God.
• * 1.715

  ••. True Teaching of the Word of God.
• * 1.716

  Priests preach by hap-haz∣ard their studied Sermons.
• * 1.717

  Whether Days are Holy.
• * 1.718

  Of the First Day of the Week, com∣monly call∣ed the Lord's Day.
• * 1.719

  The Wor∣ship in the Apostasie,
• * 1.720

  The Popish Mass and Vespers.
• * 1.721

  Bernard and Bona∣venture, Taulerus, Thomas a Kempis, have tasted of the Love of God.
• * 1.722

  The Bishops Liturgy.
• * 1.723

  Assemblies of Worship in publick, described.
• * 1.724

  Its glorious Dispensa∣tion.
• * 1.725

  The silent waiting upon God obtained.
• * 1.726

  Isai. 3••.20.
• * 1.727

  What it is to meet in Jesus Name
• * 1.728

  Prov. 27. verse 19.
• * 1.729

  Advan∣tages of Silent Meetings.
• * 1.730

  Isai. 10.20. and 26.3.
• * 1.731

  Eph. 4.23.
• * 1.732

  Speaking to Edification
• * 1.733

  A secret Travel one for another in Silent Meetings.
• * 1.734

  The Mocker struck with Terror, when no Word is spoken.
• * 1.735

  1 Sam. 1••.12
• * 1.736

  The true Convince∣ment.
• * 1.737

  1 Cor. 6.17
• * 1.738

  The Life of Righteous∣ness doth joyn us to the Lord.
• * 1.739

  Our Work and Wor∣ship in our Meetings.
• * 1.740

  Esau and Jacob strove in Rebeccah's Womb.
• * 1.741

  The Travel crown'd with a vi∣ctorious Song.
• * 1.742

  The Name of Quakers, whence it sprung.
• * 1.743

  Yet Silence is no Law; but Words may follow.
• * 1.744

  No absolute necessity for Words, tho' from the Life, at times.
• * 1.745

  To Wait & Watch, Command∣ed in the Scripture.
• * 1.746

  Whence Wicked∣nesses arise that are spiritual.
• * 1.747

  From whence all Heresies did s••ring?
• * 1.748

  True Chri∣stianity, wherein it Consists not
• * 1.749

  Idolatry does hug its own Con∣ceptions.
• * 1.750

  No Form of Worship, but the Spi∣rit, is pre∣scribed by Christ.
• * 1.751

  If any Object here, That the Lord's Prayer is a pre∣scribed Form of Prayer, and therefore of Worship, given by Christ to his Children.

  I answer; First, This can∣not be objected by any sort of Christians, that I know, because there are none who use not other Prayers, or that limit their Worship to this. Secondly, This was commanded to the Disciples, while yet weak, before they had received the Dispensation of the Gos∣pel; not that they should only use it in Praying, but that he might shew them by one Example how that their Prayers ought to be short, and not like the long Prayers of the Pharis••es. And that this was the Use of it, appears by all the Prayers, which di∣vers Saints afterwards made use of, whereof the Scripture makes mention: For none made use of this, neither repeated it; but used other Words, according as the thing required, and as the Spirit gave Utterance. Thirdly, That this ought to be so under∣stood, appears from Rom. 8.26. of which afterwards mention shall be made at great∣er Length, where the Apostle saith, We know not what we should pray for as we ought, but the Spirit it self maketh Intercession for us, &c. But if this Prayer had been such a prescribed Form of Prayer to the Church, that had not been true; neither had they been ignorant what to pray, nor should they have needed the Help of the Spirit to teach them.
• * 1.752

  Pray, Preach and Sing in Spirit.
• * 1.753

  To Wait on God, by what it is performed.
• * 1.754

  A Simile of a Master and his Scholar.
• * 1.755

  Of a Prince and his Ser∣vant.
• * 1.756

  To Wait in Silence.
• * 1.757

  The think∣ing busie Soul ex∣cludes the Voice of God.
• * 1.758

  Religious Speculati∣ons.
• * 1.759

  Sensual Re∣creations.
• * 1.760

  Thoughts of Death & Hell, to keep out sin, are Fig-leaves.
• * 1.761

  Denial of ones self.
• * 1.762

  The Holy Birth.
• * 1.763

  N. Quakers are against a meditat∣ing Mind.
• * 1.764

  From Na∣ture's Thoughts all Errors rise, we find.
• * 1.765

  The Soul re∣newed, by what? The Holy Life of God.
• * 1.766

  Whatever Man does act, with∣out the Power of God, is not accepted.
• * 1.767

  Prov. 21.4▪
• * 1.768

  Jam. 1.25.
• * 1.769

  To pray & preach without the Spirit, is Offence to God.
• * 1.770

  II. This silent Waiting the Devil cannot Counterfeit
• * 1.771

  Altar Pray∣ers, Pulpits Study, can∣not shut the Devil out.
• * 1.772

  III. The Wor∣ship of the Quakers not stopped or inter∣rupted by Men or Devils.
• * 1.773

  The Wor∣ship of the Papists soon inter∣rupted.
• * 1.774

  The Prote∣stants the 〈◊〉〈◊〉 and Anabap∣tists.
• * 1.775

  The Suffer∣ings of the Quakers for their Religious Meetings.
• * 1.776

  Proverbs 18.10.
• * 1.777

  The Rod of Moses did divide the Sea; thro' raging Waves the Spirit ma∣keth way.
• * 1.778

  What Brui∣tish Pranks did not commit that young Fry of the Clergy?
• * 1.779

  How the Old Cove∣nant Wor∣ship doth differ from the New.
• * 1.780

  The New Covenant Worship is Inward. John 1••.36.
• * 1.781

  Col. 2.15.
• * 1.782

  Carnal Worships cannot stand with∣out the Arm of Flesh.
• * 1.783

  IV. True Wor∣ship in Spi∣rit esta∣blished by Christ.
• * 1.784

  The Reason Christ gives for a Wor∣ship in Spi∣rit.
• * 1.785

  The Glory of the Out∣ward Tem∣ple.
• * 1.786

  As Moses did from Outward, so Christ delivers his from In∣ward Sla∣very.
• * 1.787

  A certain Sect of My∣sticks a∣mong the Papists, their in∣ward Ex∣ercise See Sancta So∣phia, print∣ed Anno Dom. 1657
• * 1.788

  The English Benidict∣ines Testi∣mony for the Spiri∣tual Wor∣ship, a∣gainst their Masses and set Devo∣tions.
• * 1.789

  Bernard preferring the Spirit above Po∣pish Orde••
• * 1.790

  Those My∣sticks did confine that Mystery to a Cloister.
• * 1.791

  Isai. 1.16, 17.
• * 1.792

  We must cease to do i••, ere we learn to do well.
• * 1.793

  Set times and places for Meet∣ings.
• * 1.794

  Publick Meetings their Use, and its Reason as∣serted,
• * 1.795

  Prov. 27.17.
• * 1.796

  Assemb∣ling of our selves is not to be neg∣lected.
• * 1.797

  In Waiting for the Spi∣rit's Gui∣dance, Si∣lence is sup∣posed.
• * 1.798

  Inst.
• * 1.799

  Silent Meetings are proved from Scrip∣ture and Reason.
• * 1.800

  I. What Preaching 〈◊〉〈◊〉 Protest∣ants and Papists.
• * 1.801

  A Studied Talk an hour or two.
• * 1.802

  True Preaching by the Spirit.
• * 1.803

  1. Christ's and Peter's speaking was not by Premedi∣tation.
• * 1.804

  Franciscus Lambertus his Testimo∣ny against the Priests studied In∣ventions & Figments.
• * 1.805

  2 The word Man's Wis∣dom bring begets not Faith.
• * 1.806

  3. True Church's Method was to speak by Revelation
• * 1.807

  4. The Spi∣rit is shut out by Priests to be the Teacher.
• * 1.808

  Paul perse∣cuting, was converted: Is therefore persecuting good?
• * 1.809

  II. Of Prayer, how the Outward is distin∣guished from the Inward.
• * 1.810

  The Priests set times to Preach and Pray, deny the Spirit.
• * 1.811

  What In∣ward Pray∣er is?
• * 1.812

  What Out∣ward Pray∣er is?
• * 1.813

  Inward Prayer ne∣cessary at all times.
• * 1.814

  Outward Prayer doth re∣quire a su∣per added Influence.
• * 1.815

  We cannot fix set times to Speak and Pray, to tempt God.
• * 1.816

  Such sin as are neglect∣ing Prayer.
• * 1.817

  A Forward and a Care∣less Servant answers not his Duty.
• * 1.818

  In times of Darkness God did often hear their Pray∣ers.
• * 1.819

  First, Spiri∣tual Prayer proved from Scrip∣ture.
• * 1.820

  I. God's Spirit must be felt to move the Mind to Prayer.
• * 1.821

  Eph. 6.18.
• * 1.822

  II. We know not how to pray, but as the Spi∣rit helps.
• * 1.823

  III. Pray al∣ways in the Spirit, and Watching thereunto.
• * 1.824

  IV. Man can∣not call Christ Lord, but by the Holy Ghost.
• * 1.825

  V. God will not hear the Prayers of the Wick∣ed.
• * 1.826

  VI. All Sacri∣fice is Sin, not offer'd by the Spirit
• * 1.827

  Concerning Joining in Prayer with others
• * 1.828

  How with Idolaters we cannot Join in Prayer.
• * 1.829

  Shall we confirm the Hypocrite, when pray∣ing.
• * 1.830

  Query.
• * 1.831

  Some Que∣stions of A. Skein, pro∣posed to the Preach∣ers of Aber∣deen.
• * 1.832

  Levit. 16.1.
• * 1.833

  We must not lose our Witnessing for God.
• * 1.834

  Elector of Saxony, his Scandal given to Protestants
• * 1.835

  Secondly: Objections against Spiritual Prayer, an∣swer'd
• * 1.836

  Prov. 21.4.
• * 1.837

  How Acts of Nature differ from the Spirit's.
• * 1.838

  That wick∣ed Men ne∣glect the Motions of the Spirit to pray.
• * 1.839

  The Sorce∣rer may pray, but not with∣out Repen∣tance.
• * 1.840

  III.
• * 1.841

  Of Singing Psalms.
• * 1.842

  A sweet harmoni∣ous Sound.
• * 1.843

  But formal Singing has no Scripture Ground.
• * 1.844

  Profane Singing of David's Condition refuted.
• * 1.845

  Artificial Musick.
• * 1.846

  No Splender of this World at∣••ds this toward Worship.
• * 1.847

  The Canal Worship pleases Self.
• * 1.848

  The Wor∣ship of the Quakers.
• * 1.849

  Our Adver∣saries Wor∣ship.
• * 1.850

  Eph. 4.5. 1 Pet 3.21. Rom. 6.4. Gal. 3 27. Col. 2.12. John 3.30 1 Cor. 1.17.
• * 1.851

  From whence I∣dolatries and Hea∣then Super∣stitions did spring.
• * 1.852

  The Phari∣sees the Chiefest a∣mong the Jews.
• * 1.853

  Many things in Christen∣dom are borrowed from the Jews and Gentiles.
• * 1.854

  Of Sacra∣ments so many Con∣troversies.
• * 1.855

  The Name of Sacra∣ment (not found in Scripture) is borrowed from the Heathens.
• * 1.856

  The Defini∣tion of Sa∣crament agrees to many other things.
• * 1.857

  What Seal∣ing Ordi∣nance doth mean?
• * 1.858

  That out∣ward Wash∣ing doth not cleanse the Heart.
• * 1.859

  Part. I.
• * 1.860

  II.
• * 1.861

  III.
• * 1.862

  One Bap∣tism prov'd
• * 1.863

  Whether Two Bap∣tisms make up the One.
• * 1.864

  If Water be the Type, the Substance must re∣main.
• * 1.865

  The differ∣ence be∣tween John's Bap∣tism, and Christ's.
• * 1.866

  One Bap∣tism is no Part nor Effect of the other.
• * 1.867

  Who were baptized by John, were still to wait for Christ's Baptism with the Spirit.
• * 1.868

  The Bap∣tism with the Holy Ghost, and that with Water differ.
• * 1.869

  Water Bap∣tism is not the true Baptism of Christ.
• * 1.870

  The Bap∣tism of ••t Spirit needeth a sprinkling or dipping in Water.
• * 1.871

  The plain∣est Defini∣tion of the Baptism of Christ in all the Bible.
• * 1.872

  Water Bap∣tism ••t out from the Bap∣tism of Christ.
• * 1.873

  The Pro∣testants de∣nying Wa∣ter bap∣tism its ab∣solute ne∣cessity to Men's Sal∣vation: Altho' the Papists say, None can be Sav'd without it, yet grant Exceptions
• * 1.874

  The Effects and Fruits of the Bap∣tism of Christ.
• * 1.875

  Which Ef∣fects Water Baptism wants.
• * 1.876

  Pro. III.
• * 1.877

  Proved.
• * 1.878

  John's Bap∣tism was a Figure of Christ's.
• * 1.879

  John's Bap∣tism is cea∣sed, our Op∣posers con∣fess.
• * 1.880

  The Gospel puts an end to Carnal Ordi∣nances.
• * 1.881

  Men are no more now than before by Water-Baptism inwardly cleansed.
• * 1.882

  The Law distin∣guished from the Gospel.
• * 1.883

  The Out∣ward Bap∣tism, Wor∣ship, Law, distin∣guished from the Inward.
• * 1.884

  That Wa∣ter-Baptism is no ••adge of Christi∣ans, like Circumci∣sion of the Jews.
• * 1.885

  Cor. 1.14.
• * 1.886

  ••ul was ••t sent to ••aptize.
• * 1.887

  Confir.
• * 1.888

  Mat. 9.13. Hos. 6.6.
• * 1.889

  Refut.
• * 1.890

  What Preaching is a stand∣ing Ordi∣nance, and not to be forborn.
• * 1.891

  Query.
• * 1.892

  That which Converts to Christ is the Baptism of the Spirit.
• * 1.893

  Part II.
• * 1.894

  John 3 34.
• * 1.895

  Why Christ was bap∣tized by John.
• * 1.896

  What Bap∣tism 〈◊〉〈◊〉 doth mean in Mat. 21?
• * 1.897

  Of the Name of the Lord, how taken in Scrip∣ture.
• * 1.898

  The Bap∣tism into the Name, what it is?
• * 1.899

  Whether Christ did prescribe a Form of Baptism, in Mat. 28?
• * 1.900

  How Teach∣ing & Bap∣tizing differ.
• * 1.901

  The Bap∣tism with the Spirit ascribed to godly Men as Instru∣ments.
• * 1.902

  How the Apostles baptized.
• * 1.903

  The Apos∣tles did scruple the teaching the Gen∣tiles.
• * 1.904

  Whether Peter's Baptizing some with Water makes it a standing Ordinance to the Church?
• * 1.905

  Baptizing signifies dipping, or washing with Water
• * 1.906

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 immergo, intirgo, to plunge, and dip in.
• * 1.907

  Th•• 〈…〉〈…〉 of old used Water-Baptism, were dipp'd and plung'd; and those that were only sprin∣kled, were not admit∣ted to any Office in the Church, and why?
• * 1.908

  The Water, that Rege∣nerates i•• ••stica, & inward.
• * 1.909

  In the 4th Book of his Insti. c. 15.
• * 1.910

  Necessitas Praecepti and Medii, urged.
• * 1.911

  Circumci∣sion a Seal of the first Covenant.
• * 1.912

  Water-Baptism falsly call∣ed a Badge of Christi∣anity.
• * 1.913

  Which is the Badge of Christi∣anity.
• * 1.914

  What the Fathers say of Wa∣ter-Bap∣tism, and of the Sign of the Cross.
• * 1.915

  Heathen∣ish Cere∣monies introduced into the Christian Worship.
• * 1.916

  Exercism o•• Adjurae∣tion.
• * 1.917

  The Sign •• the Cross.
• * 1.918

  Many in former Ages testi¦fied agai•• Water-Baptism
• * 1.919

  Ten Cano∣nicks burnt at Orleans, and why?
• * 1.920

  The Bap∣tism of Infants an Humane Tradition.
• * 1.921

  1 Cor. 10.16, 17. John 6.32.33, 35. 1 Cor. 5.18.
• * 1.922

  Acts 15.2•• John 13.14. James 5.14.
• * 1.923

  The Body and Blood of Christ is Spiritual.
• * 1.924

  What the heavenly Seed is, whereby formerly, and also now ••ife and Salva∣tion was and is Com∣municated.
• * 1.925

  The Origin Nature & Effects of the Body, Flesh and Blood of Christ.
• * 1.926

  Solid Rea∣sons, that it is his Spi∣ritual Body, Christ speaks of.
• * 1.927

  1 Cor 6.17
• * 1.928

  This Spiri∣tual Light and Seed, is as Bread to the hungry Soul.
• * 1.929

  Christ's Out∣ward and Spiritual Body di∣stinguished
• * 1.930

  The Patri∣archs did eat of the Body of Christ.
• * 1.931

  John 6.60, 66.
• * 1.932

  The Divine Light of Christ, doth make the Saints Par∣takers of his Body.
• * 1.933

  Que••
• * 1.934

  John 6 33•• & ••5.
• * 1.935

  The Luthe∣rans and Calvinists Opinion of the Flesh and Blood of Christ in the Supper (so called)
• * 1.936

  1 Cor. 6.14.
• * 1.937

  How the In∣ward Man is nourish∣ed.
• * 1.938

  John 6.53.
• * 1.939

  John 6.57.
• * 1.940

  John 6.56.
• * 1.941

  Verse 16.
• * 1.942

  The true Spiritual Supper of the Lord.
• * 1.943

  Man is not tied to the Ceremony of break∣ing Bread and Wine, which Christ did use with his Disciples: This only was a Sha∣dow.
• * 1.944

  What makes the Christian Religion hateful to Jews, Turks and Hea∣thens.
• * 1.945

  The Papists Faith of Christ his Flesh and Blood.
• * 1.946

  The Luthe∣rans Faith.
• * 1.947

  The Calvi∣nists Faith.
• * 1.948

  〈…〉〈…〉
• * 1.949

  J. Calvin's Faith of Christ his Flesh and Blood un∣certain.
• * 1.950

  The like the Papists.
• * 1.951

  Satan bu∣s•• People in outward Signs, Sha∣dows and Forms, whil•• they neglect the Substance.
• * 1.952

  What hath 〈◊〉〈◊〉 hurt∣full to the Reforma∣tion.
• * 1.953

  Two Errors the Ground of the Con∣tention about the Supper.
• * 1.954

  Believers Souls do really feed upon the Flesh and Blood of Christ.
• * 1.955

  I.
• * 1.956

  That the Communi∣on of the Body and Blood of Christ has no special Relation to the Ceremo∣ny of speak∣ing Bread, neither by Nature nor Precept.
• * 1.957

  The Patri∣archs and Prophets, without this Ceremony's Use, were true par∣takers of Christ's Flesh and Blood.
• * 1.958

  The Paschal Lamb its End.
• * 1.959

  Mat. 26.16. Mark 14.22 Luk. 22.1••.
• * 1.960

  The Institu∣tion of the Supper, or Narration of Christ's Practice therein.
• * 1.961

  The Woman of Samaria. ••n 4 14
• * 1.962

  The Well, the Loaves, the Bread and Wine, Christ takes occasion from, to shew the Inward Feeding.
• * 1.963

  The Wick∣edest may take the outward Bread and Wine.
• * 1.964

  The Sacra∣mental U∣nion pre∣tended a Figment.
• * 1.965

  Christ's Act of Bread & Wine is not obliging others.
• * 1.966

  The Phari∣sees guilty of the Blood of the Pro∣phets.
• * 1.967

  II. Whether this Cere∣mony be a necessary Part of the New Cove∣nant, and Obligatory.
• * 1.968

  Mat. 26 26. Mar. 14.22 Luk. 22.19. 1 Cor. 11.23, &c.
• * 1.969

  The break∣ing of Bread was no singular thing, but a Custom among the Jews.
• * 1.970

  P. Riccius.
• * 1.971

  What it is, To do this in Remem∣brance of Christ.
• * 1.972

  Christ's Washing of Feet, and its manner related.
• * 1.973

  Compared with the Breaking of Bread.
• * 1.974

  The Wash∣ing one anothers Feet, was left as an Example.
• * 1.975

  The Prote∣stants use not the Washing of Feet
• * 1.976

  The Break∣ing of Bread not used now in the same manner, as Christ did.
• * 1.977

  The Break∣ing of Bread was a Jewish Ceremony.
• * 1.978

  Contests be∣tween the Greek and Latin Churches Concerning the leaven∣ed and un∣leavened Bread in the Supper.
• * 1.979

  Farellus.
• * 1.980

  The Clergy taking Bread, do bless and give it: The Laity must take and eat, not bless it
• * 1.981

  Hot Contests about the Manner of taking it, & to whom to give it.
• * 1.982

  By break∣ing of Bread they had all things in common; Remember∣ing the Lord.
• * 1.983

  Deacons appointed for serving at Tables.
• * 1.984

  At Troas, the Supper deferred till Mid∣night.
• * 1.985

  They only did eat for refreshing the Body—
• * 1.986

  By some called a Love-Feast
• * 1.987

  The Chri∣stians be∣gan by de∣grees to de∣part from the Primi∣tive Purity
• * 1.988

  1 Cor. 11.17 Concerning the Supper of the Lord (so called) Explained.
• * 1.989

  Why the Custom of Supping in common was used among Christians.
• * 1.990

  The Rise of that Cus∣tom.
• * 1.991

  That 〈◊〉〈◊〉 As of•• im∣p••rts no Command of this Supper.
• * 1.992

  Christ's out∣ward and inward Coming.
• * 1.993

  To remem∣ber Christ's Death till ••e Come to Arise in the heart.
• * 1.994

  And like∣wise the o∣ther Orien∣tal Versi∣ons, as the Arabick & Aethiopick, have it the same way.
• * 1.995

  To abstain from things strangled.
• * 1.996

  The Anoin∣ting with Oil.
• * 1.997

  A Ceremony ought to Cease, its Virtue failing.
• * 1.998

  Thus Laying on of hands
• * 1.999

  The Ceremo∣ny of Bread and Wine is ceased.
• * 1.1000

  'Tis but a Sign and Shadow, they confes
• * 1.1001

  And whi•• do perish with the Using.
• * 1.1002

  The Law was Meats and Drinks not so the Gospel.
• * 1.1003

  The Law has Sha∣dows, the Gospel brings the Substance.
• * 1.1004

  Their Sa∣craments confer not Grace.
• * 1.1005

  Opposers claim a Power to give their Sacra∣ments; from whence do they derive they derive it?
• * 1.1006

  Tradition no suffici∣ent ground for Faith.
• * 1.1007

  The Supper they gave to 〈…〉〈…〉 and Children.
• * 1.1008

  Dalleaus
• * 1.1009

  Calvin's ingeruous Confession commend∣ed.
• * 1.1010

  Eph. 5.13.
• * 1.1011

  In tender∣ness of Con∣science, God wink∣eth at Ignorance.
• * 1.1012

  The Day is Dawn'd wherein God is Risen, & Worshipped in Spirit.
• * 1.1013

  Luk. 9.55, 56. Mat. 7.12, 29. Tit. 3.10.
• * 1.1014

  What Con∣science is?
• * 1.1015

  Rom. 14.23
• † 1.1016

  i. e. As he supposeth.
• * 1.1017

  Conscience the Throne of God.
• * 1.1018

  Mat. 10.16.
• * 1.1019

  Mat. 28.18.
• * 1.1020

  1 Cor. 10.4.
• * 1.1021

  Psal. 10.31.
• * 1.1022

  Athan. in Epist, ad solit. vit. ag. ibid.
• * 1.1023

  Athan. A∣pol. 1. de fuga sua, tom. 1.
• * 1.1024

  Hil. contra Aux.
• * 1.1025

  Hieron. Epist 6 2. ad ••e.
• * 1.1026

  Amb Epist. 32. tom. 3.
• * 1.1027

  Amb. Epist. 27.
• * 1.1028

  Mart. Epist. ad Archi∣mand, &c. Mon. Eg. in acta Concil. Chalced. tom. 2. conc. gen.
• (a) 1.1029

  Hosi. Epist ad— Const ap. At••. in Ep. ad sol. vit, tom. 1.
• (b) 1.1030

  Hil. l. 1. ad Const.
• (c) 1.1031

  Ambr. comm. in Luc. l. 7.
• (d) 1.1032

  Cypr. Epist. 62.
• (e) 1.1033

  Tertull. Apol. c 24.
• * 1.1034

  Ib. Apol. c. 28.
• * 1.1035

  Idem ad Scapul. c. 2.
• * 1.1036

  Luth. lib. de Captivi∣tate, Ba∣bylon.
• * 1.1037

  History of the Council of Trent.
• * 1.1038

  Calv. Inst. cap. 19. sect. 14.
• * 1.1039

  Protestant Persecution strengthens the Popish Inquisition.
• * 1.1040

  The Inno∣cent Suffer∣ings of the People call'd, Qua∣kers.
• * 1.1041

  Fleeing in time of Per∣secution, not allowed.
• * 1.1042

  To this year 17••3 is 53. years.
• * 1.1043

  Eph. 5.11. 1 Pet 1 14 John 5 44. Jer 10 3 A•• 10.26. Mat 15.13. Col. 2.8.
• * 1.1044

  After it is manner, 〈◊〉〈◊〉 Papists used to disapprove the So••y of the ••aldenses, of whom R••inerus a Popish Author so writeth. But this Sect of the ••e••nists hath a great show of Truth; for that they live Righteously before Men, and believe all things well of God, and all the Articles which are contained in the Creed; only they blasp•• me and hate the Church of Rome.
• * 1.1045

  Flattering Titles,
• * 1.1046

  Hat and Knee.
• * 1.1047

  Apparel.
• * 1.1048

  Gaming:
• * 1.1049

  Swearing.
• * 1.1050

  Fighting••
• * 1.1051

  Degrees of Dignity & Precedency allowed.
• * 1.1052

  Education differs ac∣cordingly.
• * 1.1053

  The lawful or unlaw∣ful Use of the Creation
• * 1.1054

  The Rich to help the Needy.
• * 1.1055

  Titles.
• * 1.1056

  Under the Law and Gospel.
• * 1.1057

  Lying Titles.
• * 1.1058

  Patents do not oblige to a Lye.
• * 1.1059

  Your Holi∣ness, Your Grace, &c.
• * 1.1060

  Hypocrites want Titles
• * 1.1061

  E••el. Hist. lib. 4. p. 445.
• * 1.1062

  Your Ma∣jesty not u∣sed; How taken No∣tice of in 1560.
• * 1.1063

  The proud Mind loves Titles.
• * 1.1064

  Phil. 3.20.
• * 1.1065

  Lucifer's Spirit.
• * 1.1066

  1 Sam 2.30.
• * 1.1067

  Hierom in his Epistle to Celant, admonisheth her, That she was to be preferred to none for her Nobility, for the Christian Religion admits not of Respect of Persons; neither are Men to be esteemed, because of their outward Condition, but according to the Disposition of the Mind, to be esteemed either Noble or Base; he that obeyeth not Sin, is Free; who is strong in Vertue, is Noble. Let the Epistle of James be read.
• * 1.1068

  This History is reported by Causabonus, in his Book of Manners and Customs, p. 169. In this last Age, he is esteemed an uncivil Man, who will not, either to his Inferiour or Equal, subscribe himself Servant. But Suspitius Severus, was heretofore sharply Reproved by Fa••li••s Bishop o•• N••lo, because, in his Epistle, he had subscribed his Servant, saying, Beware thou subscribe not thy self his Servant, who is thy Bro∣ther; for Flattery is sinful, not a Testimony of Humility, to give those Honours to Men, which are only due to the One Lord, Master and GOD.
• * 1.1069

  Concerning the Title Paul gave to Festus.
• * 1.1070

  The Singu∣lar Number to One Per∣son used in the Latin.
• * 1.1071

  How the word You came to be used to a single Per∣son.
• * 1.1072

  The word Thou, a greater Honour to One, than You.
• * 1.1073

  Scripture-Dialect, the p•• Lan∣guage.
• * 1.1074

  Bowing to Men, &c.
• * 1.1075

  The Custom of the Nati∣ons, no Rule to Christians.
• * 1.1076

  Rom. 12.2.
• * 1.1077

  Bowing is Adoring; 〈◊〉〈◊〉 and i•• only due to God.
• * 1.1078

  Peter and he Angel ••u••d coming.
• * 1.1079

  To forbear Bowing to Man is no Incivility, nor Pr••de, nor Rude∣ness.
• * 1.1080

  Apparel, in its Vanity and Super∣fluity, dis∣allowed.
• * 1.1081

  The proper Use of Cloaths.
• * 1.1082

  Not to please their Lusts.
• * 1.1083

  Contrary to Scripture.
• * 1.1084

  Plaiting the Hair, &c.
• * 1.1085

  Sports &c. inconsistent with the Gospel.
• * 1.1086

  By Sports and Games God is not glorified?
• * 1.1087

  Comedies, a studied complex of idle lying Words.
• * 1.1088

  The Fear of God, the best Recre∣ation in the World.
• * 1.1089

  Lawful Di∣vertise∣ments.
• * 1.1090

  The Love towards its Beloved shuns its Offence.
• * 1.1091

  Sport's and Plays, draw Men from the Fear of God.
• * 1.1092

  All Swear∣ing is for∣bidden —
• * 1.1093

  Without Exception.
• * 1.1094

  Also Oaths before a Magistrate
• * 1.1095

  The Concur∣rence of the Ancient Fathers therein.
• * 1.1096

  To Swear by God him∣self, for∣bidden by Christ.
• * 1.1097

  Ans. 3.
• * 1.1098

  ••aths un∣••er the Old ••ovenant.
• * 1.1099

  Tithes &c. unlawful ••w.
• * 1.1100

  Oaths are Evils, be∣cause for∣bidden.
• * 1.1101

  Truth was before all Oaths.
• * 1.1102

  Oaths sup∣ply presup∣posed De∣fects of Men's in∣constancy.
• * 1.1103

  Athan in pass. & ••rue Domin.
• * 1.1104

  God swear∣eth not by another, but by him∣self.
• * 1.1105

  Hier. lib. Ep. part 3. tract. 1. Ep. 2.
• * 1.1106

  The Cere∣monies of an Oath.
• * 1.1107

  Swearing is expressed by Confes∣sing under the Gospel.
• * 1.1108

  Deceit a∣mong the False, not the True Christians.
• * 1.1109

  Truth was before Oaths.
• * 1.1110

  Heathen Testimonies against Oath••
• * 1.1111

  Oaths abro∣gated by Christ.
• * 1.1112

  The Testi∣monies of the Fathers against Oaths and Swearing.
• * 1.1113

  The Punish∣ment of Ly∣••rs.
• * 1.1114

  The United Nether∣lands in∣stanced.
• * 1.1115

  Revenge and War contrary to Christ.
• * 1.1116

  Revenge forbidden by Christ.
• * 1.1117

  The Law of Christ more perfect than that of Moses.
• * 1.1118

  Testimonies of the Fa∣thers a∣gainst Fighting.
• * 1.1119

  The Laws of Christ in the New Te∣stament are irrecon∣cilable to Persecution Wars and Fighting.
• * 1.1120

  Mat. 5.43.
• * 1.1121

  Eph. 6.12.
• * 1.1122

  Cor. 10.4.
• * 1.1123

  James 4.••.
• * 1.1124

  Gal. 5.24.
• * 1.1125

  Isai. 2.4. Mic. 4.3.
• * 1.1126

  Primitive Christians most averse from War.
• * 1.1127

  Isai. 65.26.
• * 1.1128

  John 18.3••.
• * 1.1129

  Mat. 2.52.
• * 1.1130

  Rom. 12 19.
• * 1.1131

  Mark 3.34.
• * 1.1132

  Israelites going to War ••qui∣red ••h•• O∣racle of God.
• * 1.1133

  Somethings permitted in the Old Testament, because of hardness of Heart.
• * 1.1134

  Luke 7.21.28.
• * 1.1135

  Luke 3.14.
• * 1.1136

  Christians instanced, that did not War.
• * 1.1137

  Persecution for not bearing Arms, & not fasting and pray∣ing for Victory.
• * 1.1138

  Peter offer∣ed two Swords.
• * 1.1139

  Christian Magi∣strates ought to o∣bey the com∣mand of their Ma∣ster Christ.
• * 1.1140

  Lud. Vives against Arms.
• * 1.1141

  Concerning the present Magi∣strates of the Christian World.
• * 1.1142

  The Con∣clusion.
• * 1.1143

  Esther 3.5. Job 32.21.22.